AMong the very Beasts of the Field, Natural Instinct of the Dumb Creature teacheth Moral Duties in Families. Fowls of the Air, and Fish of the Sea, some obscure Resemblances of Government, greater and lesser So­cieties, Kingdoms, Cities, and Families, the great Searchers into Philosophy have dis­covered. By God's Ordination at first they keep their Places, observe their Times, do their Work, Build, Furnish, make Dens, Caves, Burrows, Nests, set up House, break up House, breed up their Young, help, and [Page 2] dispose of them abroad for Common Good. True it is, these Patterns are but imperfect­ly drawn in these Creatures, yet they point at Excellent Education, Laws and Virtues, and Teach the Wisest, Sobriety, Fidelity, Chastity, Amity, Gratitude, Vigilancy, Di­ligence, and unwearied care of themselves and those belonging to their Charge.

After the Almighty had finisht his Work, The foun­dation of Families God's In­stitution. created Adam, and Placed him in Paradise, he was pleased to say, It is not good that Man should be alone, I will make him an help Meet for him.

Although the Word [Family] strictly How the Word Fa­mily is taken here. taken, signifieth that Order of Mankind which is United in Marriage, signifying the Terms of Husband and Wife, Parents, Children, Master, Servant, yet here it doth include Housholds made of kind Friends living together for their mutual Benefit, as Men and Christians: And also, it doth Include the Superior Societies of Academical Disci­pline, and the Inferior of Countrey Schooles. Both which as they be of great use for Magi­stracy and Ministry, so they ought to be of Special Influence to Maintain Religion and Christian Government in Church and State.

That Famous Orator, whose Name is The For­mal and final causes of Families turned into a Sir-Name of Eloquence, (as Quintilian hath it) speaking of the Union [Page 3] of Families, hath Written, that there is a more Noble Principle of Human Societies then Sense, to wit, the Attractive Power of Reason, which by Counsels, Precepts, Converse, De­cisions, and Judgments, Cements and Strengtheneth Societies. But God's Word speaking hereof, strikes an higher Note, no less a Union for Marriage then [In the Lord] with the exclusive Particle [Tantum] in Domino, Only in the Lord. If this Union were observed, How much more Happy would Families, Relations, Parishes, Magi­strates, Ministers, Kingdoms and Churches be?

It is a most Dangerous Design, to think of Multiplying Vice and Impiety by gather­ing into Societies, as if the Lesser Sins of Single Life, Married into Company, might take Liberty to swel into a Flood, Gen. 6. 25. We may not think that Families and Societies were Constituted for Natural and Secular Ends, but for Political and Ecclesia­stical Ends, the Good of Countrey and the Church of God. Therefore that was an Ex­cellent Plut. Conv. Answer made to one admiring a Fair House, to wit, Thou lookest upon the Glorious Outside of the Building, and callest that an House, not looking within, how well Children are Governed and Educated, Marriage Honoured, the Family and all belonging to [Page 4] it prudently managed. He (saith the Au­thor) that hath such an House, liveth in a Palace, though in a Pismires Hill. From what hath been said, it is evident, how much good or hurt may proceed from Fa­milies. For although this Capacity must not Danger of great States from Wicked Families. contend with greater Societies for Precedency of Honour, yet for Priority of Nature, and Eldership of Time, it carrieth it from all So­cieties on Earth. It being (without Dis­pute) that of Families, Towns and Cities, great States are Embodied. Therefore as in Natural Bodies, if the first Concoction be Imperfect, it is hardly Corrected in the latter; So in Civil Bodies if Families and Villages (through want of Good Govern­ment) abound in Vitious Manners, the Malignancy presently infects Kingdoms and Churches, to which they do belong. It may be, at the first, that the Narrowness of Private Walls and Housholds, send Evil Manners into the World, with some kind of Pusillanimous Dulness, which coming into Places of Publick Concourse, grow Impudent and refuse to be ashamed. Hence it is, that Swearing, Swilling, Debauchery and Immor­ality, Contempt of Religion and Sobriety, become (in a while) Popular and all in Fashion. If Parents give not Check to Fa­mily Sins in their Children at Home, when they go forth, they meet with Temptations [Page 5] and Patrons, which turn their Youthful Ex­orbitances, into Immoveable Habit. It is easy to observe, that the want of Family-Religion is the Cause of the Visible Decay of the Wellfare of Church and State.

THE word [Church] is vulgarly taken The Sig­nifications of the word Church. And how it is taken here. for the Material place, where the People Assemble to Worship God, some­times for the Juridical Power of Church-Officers, and sometimes for the Church-Revenues. But here it is taken for, The Visible Church of Christ, Militant upon the Earth, as it Comprehends Believers of All Places and Times from first to last; And as it is made up of Particular Churches or Societies of Believers; And these made up of Believing Families. A Christian Fa­mily should be the Epitome and Nursery of the Church, But (alas) it is far otherwise at this day. A Minister may go into di­vers Families in the Parish and Chappel­ry, and not a Word of Scripture Read, nor a Prayer made in the Family all the Week long, as if Religion were An Ene­my not A Friend to their House; or, That Religion were a Duty Onely on the Sabbath-Day, and not on the Week day.

[Page 7] The Church of God, at the first, was Domestical, not National, till the Holy Line grew Strong and Populous from Good Families; As from Adam, Seth, Enoch, Noah, Shem (who lived till Isaac was 50 years old) Abraham the Father of the Faithful, by Promise, &c. And so it came to pass in After-times, that as Posterity in Families Degenerated, so the Church Dege­nerated, as in Cain, Ham, Ishmael, Esau. The Cause of the Churches Decay in our days. Thus it is in our Days, Ungodly Families are the Decay of God's Church; they make Thin Congregations, they bring a VVast upon the Solemn Assemblies. What an O­dious Thing is it to Loiter away the Lord's Day? What an Absurdity to Indulge the Flesh upon the Lord's Day, and give the Flesh no Rest upon the Week Day? What a piece of Wickedness is it, to go forth all the Week to Serve the World, and Refuse to go forth on the Lord's Day to Serve him? Who would think that Sab­bath-Profanation were so shameless in Fa­milies called Christian? Why should a poor excuse hinder Men and Women from the Church, which must not from the Market? How many Halts do some Make, when they should Goe to the Church, to San­ctify the Lord's-Day in their Conscionable Attendance upon God's Ordinances? What an Unseemly Thing is it to Skulk at Home, [Page 8] or at a Neighbours House, to Chatt and Talk away, to Feast away, Sleep away, Surfeit a­way, Bibb and Fiddle, Smoak and Pipe, for Carnal Pleasure; to Visit away, and, for Pro­fit, to Travel away the Lord's-Day, when they should be waiting at the Gates of VVis­dom. O what pitty is it, that obscure Tip­pling-houses should pick and pilfer any one Member of a Congregation from the House of God? These profane Families do break Covenant which they made in Baptism, whereby they were Solemnly Ad­mitted into the Church of God, Engaging to Renounce the Works of the Devil, the World and the Flesh and to continue in the Communion of Saints, to love, fear, and worship that God, who made them for that end, and into whose Name they were Baptized, Father, Son, and Ho­ly Ghost. Are not these the notorious Enemies to Christianity, whose Life is a Flat Contradiction to their Baptism? Are they not Enemies to the Church, as well as to themselves, who willfully and wick­edly Uniformi­ty of Reli­gion in Publick requireth Family Cnformi­ty in Di­vine Wor­ship and Service in Private. Excommunicate themselves from God's Ordinances? All Ungodly Families do con­tract the guilt of that Foul Sin of Sepa­ration by their Sabbath-breaking. For if they be for Real Membership with the Church of Christ, why do they not hold fast their Christian Profession in Publick? [Page 9] Why do they not Keep their Baptismal Covenant, to holy and constant Fellowship with Christ and his Church in their Fa­milies? Why do they not set up Religi­on and Christianity in their Houses, that they might partake of Heavenly Promises and Blessings of the Spirit of Christ, by Prayers and Praises, Reading the Scri­ptures and Catechizing? All which Du­ties stand Obliging them, as they be the genuine and proper fruits and Evidences of that Mystical Union and Holy Com­munion, which is between Christ and all sound Christians and Church-Members. For, He is not a good Church-man, that is not a good Christian at Home. He is not a Jew, which is one outwardly, neither is that Circumcision, which is outward in the Flesh: But he is a Jew which is one inwardly, and Circumcision is that of the Heart, in the Spi­rit, and not in the Letter, whose Praise is not of Men, but of God, Rom. 2. two last Verses.

What profit will there be at the Day of Judgment, of Names of Christians, and live like Insidels and Heathens? What? Shall God's Grace abound to us in this Age of his Church, by breaking down the Mid­dle-Wall of Partition between Jew and Gentile, to make his Church Catholick: [Page 10] And shall we set up a Partition-Wall, be­tween God's House and our own, and not permit Religion to dwell there? O let not any Professor confine Religion within Church-walls, seeing, That the Congrega­tion of the Faithful is made up of Believ­ing Families, and seeing, That a Right Belief in the Church-Assembly, will bring forth the Fruits of Holiness in thy Family. And all Parents and Masters of Families now under the Gospel, ought to be more Useful for the Spiritual concerns, of all under their Care, then those Parents un­der the Law; And that because of clear­er discoveries, and more plentiful Effusi­ons of Grace. I will pour out my Spirit upon all flesh, and your Sons and your daugh­ters shall Prophecy, your old men shall dream dreams, your young men shall see Visions, also upon the servants and the handmaids, I will pour out my spirit, Joel 2. 28, 29. To rule and keep House, as Christians, pre­supposeth,

(1.) The [Natural] Ruling of Hou­ses; i. e. to do that which Nature dictates, namely, to Feed, Cloath, Harbour, and defend those under their Charge, 2 Cor. 8. 21.

[Page 11] (2.) It presupposeth the Ruling of Hou­ses in a Moral sense, as Reason commands, i. e. to Govern in a deliberate way, by im­parting ingenuous and vertuous Education, that Children be taught to Read, to be Just, Dutiful, Modest, Diligent, Tem­perate: that Servants partake of Free, not Servile Government, as Reasonables, not as Animals, which labour in another kind; to pay Wages, not onely truly, but equally, in a fit proportion to their par­ticular Employ. For Nature teacheth Re­wards in General, but Reason enjoyneth an equal distribution of Rewards.

Therefore,

(3.) To Govern Families in a Christi­an manner is most Excellent; even as Reason is above Sense, and Faith above Both.

Christian Family-Discipline, must In­struct, Discipline of Christi­an Fami­lies. Correct, and Govern like it self; namely, to attain unto, promote, and persevere in all Christian Duties towards God and Man, wholly devoting themselves to Institue­re, Corrige­re, Regere. [Christ] to be his Faithful Servants for ever. And this will cast out two great Enemies to all Order, as well as Dome­stick, i. e. Anarchy and Tyranny, O that [Page 12] it might be consider'd, that God will reckon with all Governours of Families, both for not Using and Abusing their Ta­lents of Authority. Then the Blind Heads of Families, who put out their own Eyes, willfully refusing to know their Duty, both in Single and Married Life, then the Pro­digal Sensualist, and Covetous Mammonist, who have wanted no knowledge of their Duty, must come to Account, for taking no Care for the Souls of their Children. O that Parents would consider, whether there be any thing in this World, which deserves their Care and Diligence more, then their own Salvation, and their setled and constant Prayers to God, for the Sal­vation of their Childrens Souls. O ye Pa­rents, Would you be Blessings or Curses to your Families? Would you have your Children prosper in this World, and for ever perish in the next? Would you dis­pose well of them here upon Earth, and not be afraid least they miss of Heaven through your Carelessness? The Lord in Mercy awaken you, to set up Religion and Christianity in your Houses, to In­struct, Correct and Rule your selves first, and then your Families, as becometh Christians, least God's Curse, denounc'd against Wicked Mens Houses, pursue you [Page 13] here, and Rest upon you for ever here­after: The NATURE of which CURSE is handled in the next CHAP­TER.

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

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

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

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

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

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

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

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

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

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

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

• 1. In respect of Persons
  • Governours,
  • Governed.
• 2. In respect of Things
  • Temporal,
  • Spiritual.
• 3. The Greatness of this Curse appear­eth from its Duration,[Page 19]Which is to
  • Time here,
  • Eternity hereafter.

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

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

• 1. Is it your Name and Reputation that is dear to you?
• 2. Is it Health?
• 3. Long Life?
• 4. Friends?
• 5. Parts and Endowments?
• 6. Is it your Vocation or Employment?
• [Page 21] Or, 7. and Lastly, Is it your Posterity?

1. Is it your Name? A Wicked Man is 1. In their Names. loathsome, and cometh to shame: But by humility and the fear of the Lord, are Riches, Honour and Life, Prov. 13. 5, & 22. 4 If the Parents Fear God, and be faithful as Christians towards their Children, their Names are Precious. Conscience towards God and Man is the true Foundation of Honour: Where the Life is holy and righteous, the Name is sweet and comfortable. He is an ill Husband of his Name that is a Wicked Liver at Home: And though he standeth much upon his vulgar Honesty for his Re­putation, yet he acquireth no Better Name thereby, then what a Pagan or Heathen may easily attain unto. As for Secular Honours among Men, by Blood, Riches, Friendship, and Preferments, they weigh not in God's Ballance. That Man, that is a Real Chri­stian in his Family▪ bears the Image of his Maker, and therefore Raised to the Highest Pitch of Honour in this World: The Righ­teous is more excellent then his Neighbour, Prov. 12. 26. Tell me, can there be a greater Reproach to Heads of Families (in the best part of Christendom) than to be Prophane and Irreligious in their Dwel­lings? What a Cursed shame is it, that [Page 22] thy House should be an Increase of a Sinful Generation? that Wickedness should Sur­vive in thy Posterity, when thou art tur­ned to Dust, and that it should be alive in thy House, and in Hell too? How great is thy Stain, and Stench left behind thee? What a Plague Sore is this, which neither Long-lived-Time, nor Ever-abiding Eter­nity can wear away? What? a Parent, a Christian Parent, and yet Ungodly, Care­less of Heaven, Covetous of the Earth, and Prodigal of thine own, as well as thy Chil­drens Salvation? This is to be Parent to the Bodies of thy Children, and Destroy­er of their Souls. Let the World Ho­nour Parens Corporum Pernicies animarum. its own with Monuments and Golden Letters, Yet know, that the Name of the Wicked shall Rot, Prov. 10. 7. What can be more for the Raising of thy Name (O Christian Parent) then to serve God in thy Family; whereas Vice and Ungodli­ness is the Blot of True Honour, and Reverse the Coat-Armour of every Digni­fied Person in our English Church and King­dom. If it were possible to be Wicked alone, without Infecting others, it would not be so Infamous, as to make others to Sin, as do all Wicked Families. That Jeroboam made Israel to Sin is the Standing Monument of his In­famy. God threatneth Baasha to make his House like the House of Jeroboam the Son of Nebat, i. e. A Base, Ruined, and Vile House, [Page 23] 1 Kings 16. 3. And may not all Wicked Heads of Families fear, least the Lord pu­nish them and their Posterity after them for their sins, and make them as vile in Ages to come, as they have been wicked in times past?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Page 33] 2. God's Curse is extended to Persons 2. God's Curse ex­tended to Persons Governed. Governed in Wicked Houses. In the Se­cond Commandment, Exod. 20. 5. Visit­ing the iniquity of the Fathers upon the chil­dren unto the third and fourth generation of them that hate me, And shew mercy, &c. And God justly punisheth Wicked Parents, and Wicked Children of Wicked Parents. There be many instances hereof in Scripture, both in private Persons and Families, and in whole Kingdoms and Churches, Ahab and his House, Jeroboam and his Posterity, 2 Kings 9. 7, 8, 9. compared with the 1 Kings 14. 10, 11. Gehazi and his Seed, 2 Kings 5. last. The Egyptians were plagued in their First­born, Exod. 11. 5, 6. The Jews and their Children are under the Wrath of God to this day, Matt. 27. 25. 1 Thess. 2. 16. The Wrath of God is come upon them to the uttermost. Achan's Sin brought punishment upon himself and Family, Joshua, Chap. 7. Yea, all Israel fares the worse for his sin. And there were three years Famine in the end of Davids time, for Saul and his bloody House, 2 Sam. 21. 1, 2.

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

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

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

• 1. Temporal.
• 2. Spiritual.

Which are in order to Eternal.

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

• 1. By his Desire.
  Three Things bring God's Curse upon Temporals.
• 2. By his Use.
• 3. And his value of Riches.

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

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

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

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

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

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

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

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

[Page 46] 2. That God is pleased to Reward, with Temporal Blessings, such as Pray, and Humble themselves for their sins, though they be not true Believers, and sincere therein.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Answ. Sin and Punishment may be con­sidered three ways.

• [Page 54] 1. In respect of themselves.
• 2. In respect of Duration.
• 3. In respect of their Object.

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

[Page 55] 2. In respect of Duration, sin and punish­ment may be considered, and in this re­spect they both are Infinite, i. e. the ma­lignity, emnity and contrariety of sin to God's purity and goodness remaineth for ever, and the punishment is inflicted for ever. Gods word hath placed Rewards and Punishments one against another, Mat. 25. Last, And these shall go into everlasting Punishment, but the Righteous into Life Eter­nal. The wages of Sin is Death, but the Gift of God is Eternal Life through Jesus Christ our Lord. As Rewards are Eternal, so Punishments are Eternal, As Life is E­ternal, so Death is Eternal. By the Rule of Contraries these Illustrate one ano­ther.

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

[Page 56] 1. Observe, That although Mans Time of sinning be but short compared to Eter­nity of suffering, yet this doth not ap­pertain to the Nature of sin, being [Ex­trinsecal] to it, for the sin of Apostate Angels, presently after the Commission, was in it self, (abstractively taken, for that Malicious defection and deformity from the chief Good) as hateful and con­trary to God, as it was afterwards and farther on. In like manner, the sin of our first Parents, deserved Eternal Pun­ishment, the very first Day, as well as in future time. The Reason hereof is this, We ought in this matter enquire into the Moral Evil, Internal principles, and roots of sin, the formality of it, emnity, privation, separation, and aversa­tion from Mans chief end, the enjoy­ment of God himself, the Being of Be­ings, and Fountain of Happiness.

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

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

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

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

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

1. THere was never any Nation well 1. Aggrava­tion of Fa­mily Impie­ty. It depo­pulates Kingdoms. Sir W. R. Ghost. and peaceably Governed, in the which Religion, and a Perswasion of a Divine Providence, was not well and sound­ly planted in the minds of Men. And the more that any one was privately de­voted to Religion, and the Reverencing of a Divine Spirit, the more Illustrious and Famous he became in all innocency and probity of Life. As the secret Athe­ism of Mens Judgments, so the known A­theism of their Practise, opens the Door to all Wickedness, Injustice, Pride, Per­jury, Tyranny, Sacriledge, or any other Villany, Psal. 14. 1, 2, &c. Titus 1. Last. They profess they know God, but in works they deny him, being abominable and disobe­dient, and to every good work reprobate. It is observable, that the Book called the [Page 60] [Practise of Piety] was Dedicated to King Charles the First, then Heir Apparent of these Kingdoms; Intimating, that, true Religion, is, the best Crown Imperial, the undoubted Glory and Safety of Church and State. Wisdom is better then Weapons of War, but one sinner destroyeth much good, Eccles. 9. Last. The good of the Commonalty depends upon the Exercise of Religion. If thou hast true Loyalty in Una custo­dia Pietas. Char. of Wisdom. thy heart, live with an Awe of Religion in thy Family, the want whereof will ren­der thee unjust abroad, as well as at home. Those that are without Devoted Service to God, will not be subject to Rulers for Conscience sake.

He that is subject only upon the account Bp. Wil­kins Ser­mon before the King 1670. of wrath, and the Power of the Sword which is over him, will be no longer so, when he hath an opportunity of escaping or resisting that Power. Nor is there any possible way, to secure Men in their qui­et subjection and obedience, but by their being obliged for Conscience sake. And therefore such kind of Persons as by their open profaneness and contempt of Religi­on, do endeavour to destroy Conscience from amongst Men, may justly be esteem­ed, as the worst kind of seditious Persons, and most pernicious to civil Govern­ment.

[Page 61] Was it not hence, that the Roman Em­pire suffered so much, namely, from their Cateline, Brutus, Cassius, Sylla, Marius, and such like wicked fellows? Righteousness exalts a Nation, but sin is a reproach to any People, Prov. 14. 34. It is the obser­vation of Josephus in his Antiquities, that the Jews were grown very prophane and careless of Religion, before the destructi­on of Jerusalem by the Romans. The Lord hath a controversy with the Inha­bitants of the Land, Because there is no Truth, nor Mercy, nor Knowledge of God in the Land. By Swearing and Lying, and Kil­ling and Stealing, and Committing Adultery, they break out, and Blood toucheth Blood. Therefore shall the Land mourn and every one that dwelleth therein, &c. Hos. 4. 1, 2, 3. The abominable wickedness of Canaan, provoked the Lord to visit the iniquity thereof upon it, and the Land vomit­ted out her Inhabitants. Ye shall there­fore keep my Statutes and my Judgments, &c. That the Land spue not you out also, when ye defile it, &c. Levit. 18. 25, 26, 27, 28. Personal sins quickly become Po­pular, and as sin goeth not alone, so it goeth not without its Contagion: It is a Plague, and infects others when we see them not, it is as diffusive as the air which we breath in. There is much dan­ger [Page 62] in a Contagious Conversation. One Bp. Hall, In a Ser­mon at Hampton Court, be­fore King James the First. 1624. person infects a Family, one Family a whole Street, One Street a whole City, One City a whole Countrey, One Coun­trey a whole World. If sin begin with one Angel it infects Legions, If with one Woman, it inserts all the Mass of Man­kind. Thou sittest at home, and thinkest that thou doest no hurt to the Kingdom or Church, but sure is, that thy Family­sins will abroad, and as its said of those that are infected with Plague sores, so it may be said of sinners, that they strive to infect others. Sin never goeth alone whe­ther considered as Criminal or Penal.

Thy Sabbath-breaking, Idleness, Pride, Prodigallity, Backbiting, Drunkenness, Co­veteousness, and such like, breed more sins first at home, then in thy Neighbours House, then afterwards, both thou thy self, thy untoward posterity and thy corrupted Neighbours, carry them into Company, in Villages, Market Towns and Cities, and in process of time, the whole Land where thou livest, is defiled thereby. This fire of Family sins, being once kindled, finds more fewel among sinful Men, and so go­ing from one to another, at last, it breaks forth into consuming Flames. A whole Tribe was corrupted with Idolatry, which first came from Micha's Family, Judges 17, [Page 63] and 18, Chapters. Achan's sin brought God's hand, not only upon himself and Family, but all Israel smarts for it, Josh. 7. 13. And a long time after, Achan is called the [Troubler of Israel] 1 Chron. 2. 7. But especially the Families of Great Persons, as of Princes, Magistrates, Nobi­lity, Gentry, Clergy, bring Judgments upon whole Nations and Countries. As in Saul's time, Jeroboam's, Baasha's, Ahaz's, and Manasseh's time. The sins of Nobili­ty, and Gentry, are of a more spreading Infection, then the sins of Inferior Persons. And as to the Contagion of the sins of the Ministry; It is said, From the Prophets of Jerusalem, is Prophaneness gone forth into all the Land, Jer. 23. 15. There be some sins which are Domestick and Private, which grow quickly into National and Politick sins, as Sabbath-breaking, Whoredoms, Mur­ther, Perjury, Rebellion against Parents whether Natural or Civil Parents, Op­pression, Idolatry, Heresy, Deut. 13. 19, and 21. Chapters, Shewing the Punishment of Idolatry, Murther, Rebellion against Parents. And touching the Punishment of Whoredoms, see Deut. 22. 21, 22, ver. All which Texts shew the National Epide­mical malignity of those sins; And there­fore all Israel must hear and fear, and do [Page 64] no more any such wickedness as this among them.

2. Consider, That Ungodly Families, 2. Aggravati­on of Fa­mily Impie­ty. It Over­throws Churches. Overthrow Churches. Prophane hands in Parishes pull down Gods House. It is Unbelief, Impeuitency, Sabbath-breaking, common prodigious swearing, revelling at Wakes, Merry Nights, Greens, May Games, Healthing; Inlets to Debauchery and all Impiety, to Atheism, Blasphemy, Whore­dom, Contempt of Religion and Moralli­ty. These are the Boars of the Wood, and Beasts of the Field, which waste and devour the Lords Vineyard. These are the sins, which the Prince of Darkness, and his Infernal Rabble, strive to maintain and propagate, to the Overthrow of Christi­anity, yea, and (I had almost said) Hu­manity it self. The Tabernacles of Edom, and the Ishmaelites, of Moab, and the Ha­garens, Gobal, and Ammon, and Amalek, the Philistines with the Inhabitants of Tyre (I mean wicked Families) say, Come, let us cut them off from being a Nation (a Church) that the Name of Israel (the Name of the Reformed Church of England) may be no more in Remembrance, Psal. 83. The General, Ignorant, and Scanda­lous sins of too many called Christians, Is like unto the Abomination of Desolation [Page 65] in the Holy Place, Dan. 11. 31. Parochi­al sins, which rise out of Irreligious House­holds (as Persecuting Saul's) make Havock of the Church. And are (in effect) the Bloody Hamans against Gods Church: Fa­mily-wickedness of Princes, Priests, and People brought Destruction upon Jerusa­lem, and demolisht the Temple, the won­der of the World for Building, a Type of Christ in the flesh, and of his Church upon Earth. Joshua a Good Ruler, (at a full and honourable Assembly of Elders, Heads, Judges and Officers) delivereth this weighty charge in his Speech, Name­ly to fear the Lord and serve him in Sincerity and Truth: And not only in Cities and Towns, but in all Families, as the Principal Means for the Prosperity of Church and State, Josh. 24. 1, 14, 15, 20. Go ye now to my place which was in Shiloh, where I set my Name at the first, and see what I did to it. For the wickedness of my People Israel, Jer. 7. 13. It is most certain, that the Church cannot flourish, unless the parts and members of it, perform Holy Duties and Offices in their Capacities, both in Church and Family. The want of Re­ligion in Families, is the Decay of Chur­ches. The difference between a Christian Family and a Church, is that of Parts and Whole, if the parts be wicked and pro­fane, [Page 66] the Constitution of the whole is Vi­tious and Depraved (more or less) ac­cording to the proportion of the parts.

Is it likely, That Heads of Families should be truly Devout in the Church, and Exercise no Religion at home? How shall we Judge of the Churches encrease, if not from Parochial Religion in Families? Wickedness of. Families, maketh the Glory of Jacob thin, Isa. 17. 4. Wicked Families eat up Jacob, devour, consume, and make his Habitation desolate, Jer. 10. 25. As by appearance at Musters we Judge of the mi­litary Strength and Population of King­doms; so from Piety in Families the Strength and Prosperity of the Church and Christs Kingdom.

The Life of Religion, and the Welfare Mr. B. Gildas, Chap. 2. Sect. 5. And his Account of the Reason and Use of his Para­phrase on the N. T. and Glory of Church and State, depend­eth much on Family Government and Du­ty. If there be any hope of the amend­ment of a Wicked, Miserable, Distracted World, it must be mostly done by Fa­mily Religion and the Christian Educati­on of Youth. What Countrey Groans not under the Confusions; miseries and horrid wickedness which are all the Fruits of Family neglects, and the careless and ill Education of Youth?

[Page 67] In the Preface to the Record for Dis­solution Dr. Ful­lers Ch. Hist. lib. 6. p. 310. of Lesser Monasteries, the Rea­sons returned were, The Vitious Living of those Houses.

Another saith, That Fornication, Adul­teries, Treachery, Soddomy, Incest, were Committed and Brooded in those Houses. And the Reverend Author goeth on, say­ing, An Hundred Thousand Whores made by Bp. H. In his Occa. Med. 76. On the Ru­ines of an Abby. the Unmarried Clergy. Every stone hath a Tongue, to accuse of Superstition, Hypo­crisy, Idleness, Luxury, the Late Owners.

How soon would the best part of the World Decay, upon the Corruption of Families? As in the Body Politick, so in the Mystical, it thrives or wasteth, ac­cording to the Good or Bad Tempera­ment of the Parts constituent. If Fami­lies of Nominal Christians, were Real Living Members of the Church, succeeding Posterity would encrease it. But we have cause to lament the weakness of it by rea­son the wickedness thereof. It is most He is no good Church­man, who is not good Christian at Home. evident from Scripture, that such Profes­sors are not True Members of Gods Church, which are not Living Members of Christ. He is not a Jew which is one outwardly neither is that Circumcision which is outward in the Flesh: But he is a Jew which is one inwardly, and Circumcision is that of the Heart, in the Spirit, and not in the Letter, [Page 68] whose Praise is not of Men but of God, Rom. 2. two last verses, He is not a sound Chri­stian that is Baptized, except he be in­wardly renewed and sanctified by the Ho­ly Ghost. The real Christian Is a New Creature, Old things are past away, behold all things are become New, 2 Cor. 5. 17. And the New Creature hath put off his for­mer Conversation, the old Man which is corrupt according to the Deceitful Lusts, And is renewed in the Spirit of his mind, And hath put on the New Man, which after God is Created in Righteousness and true Holiness, Eph. 4. 22, 23, 24. It is for want of Religious Government in The mis­chief of ir­religious families. Households, that the Lords Day is not better observed, that few profit under the Word, and that there are so few prepar­ed Communicants at the Lords Table. It is from hence, That Ministers have slender Congregations, and that Taverns, Ale­houses, Walks, Fields, Gardens, Tatling­houses in the Neighbourhood, are more resorted to, then the places of Gods Worship.

Oh! All you Careless, Ignorant, World­ly, and loose Heads of Families, let not this Aggravating Consideration (Namely, That your Family-wickedness overthrows Churches) pass out of your thoughts, till it please God to change you, and reform [Page 69] your Families. Are you Friends to the Church? Set up the Practise of Piety in your Families, which are the Nurseries of the Church. This Duty is of Great weight and Importance to the Interest of Refor­med Religion, and of the Church of Eng­land. If professing Christians, live in their Si ita Sin­guli id fa­ciant quod pietatis est, totum cor­pus facil [...] Sanabitur, &c. Synop. Bodini de Repub. lib. 1. c. 1. (que) 24. Houses, in due Conformity to their Co­venant in Baptism, this (through Gods Mercy) will render our Church Beautiful as the Garden of the Lord; And our Land, as the smell of a Field, which the Lord hath Blessed. The Romans were as Careful to maintain their Vestal Fire, as to preserve the Palladium, as Pledges of Feli­city to the Empire; Signifying to us Chri­stians, that, If Religion and Vertue, Pie­ty and Policy, be Countenanc'd, and de­fended, and their Contraries, Profaneness and Immorallity supprest, and punished, then the Lord will Build us, and not Pull us down, Plant us, and not Root us up. If we entertain the Life and Power of Christianity and Honesty in our Families, Upon all the Glory shall be a Defence, Isa. 4. 5.

Quest. What think you of Errours and He­resies, tending to the subverting of Christi­anity? A. Quest. And what may we think of Parties [Page 70] and Sectaries, Are they not greater Enemies to the Church then profane Families?

Answ. (1.) Here is not intended a Com­parative Answer. Enquiry, whether Damnable Er­rours and Heresies, do more mischief in our Church, then wicked Families, but the main Business in hand, is to shew, that Profane and Wicked Families, are Pernici­ous Enemies to both Church and Sate. Sab­bath-breaking, Swearing, Drunkenness, Fil­thiness, Coveteousness, Oppression, Pride, Treachery, Perjury, Cursing, Cheating, Kil­ling, Stealing, Lying, and such like black infernal Sins in Families, will (without Reformation) Ruin Kingdoms and Chur­ches.

(2.) Profane Scandalous Livers, are Pra­ctical Atheists and Hereticks, They profess that they know God, but in good works they deny him, being abominable, and disobedient and to every good work reprobate, Tit. 1. Last.

(3.) Moral Evils of Sin and Intellectual, are Conjunct; A foul Stomach hath an aking Head, and corrupt Streams come from a corrupt Fountain, St. Paul, In Ti­tus 3. 10. And, 1 Cor. 5. 11. Joyns toge­ther Hereticks, and Sensualists, or Scanda­lous [Page 71] Persons in Families and Parishes, as Fatal and Capital Enemies to the Church, and equally obnoxious to Ecclesiastical and Civil Punishments.

(4.) We have sad experience what Mis­chief, Parties and Sectaries, Rents and Schismatical Causes and Instruments, have wrought among Christians, even to op­pose, That Great Article of our Faith [The Communion of Saints].

(5.) He is no better then a Wicked Man, that hatcheth Divisions, and Covets to make separations, and will not admit of healing. Such were the Donatists, whose Tumults were supprest by the Magi­strate.

O that all Scandalous Profane Families in Parishes, would sit down, and set them­selves as in Gods presence, seriously con­sidering, that they are no more Living Members of Gods Church, then the Dead Bodies in the Church Yard, are Living Members of that Family, whence they came to be Interr'd.

3. Consider, That Profane Families are 3. Aggravati­on of Family Impiety: It rendereth the Ministry of Gods Word unprofitable. great Enemies to the Ministry. If Heads of Families would perform their Duties, ac­cording [Page 72] to Gods command, that is, to set up Religion in Families, Prayer, reading the Word of God, Catechizing, shewing good Examples, in the Week Day, and upon the Lords Day, causing their Fami­lies to keep it Holy, both publickly and privately; I say were their Families thus Governed, the word Preach'd would take better effect upon them. Is it likely that Preachers should do any good, when Pa­rents by open Profaneness, pull down what they set up? As if they were resolved to live as they do, let the Minister say what he will. Is it likely that the Ministry should prosper in a Congregation, when most Families will do nothing towards it themselves, by keeping Holy the Lords Day, and serving and worshipping him in the Week Day? Would Masters of Fa­milies take hold with the Minister, Reli­gion would enter into Families through Gods Blessing. But O what little is done to help forward the salvation of Souls by Good Parents! They ought to prepare and break up the fallow ground of their Families, they ought to Root out the Weeds of Vice, and pluck up corrupt Principles out of this little spot of ground, that it may be fit to receive the Seed of the word with profit, Jer. 4. 3, Hos. 10. 12.

[Page 73] Governours of Families ought to make their Families Nurseries for the Church, i. e. well Husbanded, well disciplined, and well taught. In their own Houses. Pa­rents are both Magistrates and Ministers, in a Subordinate way, to the training up an hopeful Generation, for Church and Kingdom. Why do Ignorant, Loose, Worldly, Careless, Prayerless Families, cast off their Duty upon sureties for the Chri­stian Education of their Children? Where­as they themselves stand Bound as they are Believers, not only to Dedicate them to the Lord by Baptism, but as their Chil­drens Sponsors, To bring them up in the Nurture and Admonition of the Lord, Eph. 6. 4.

4. The Barrenness of the ground, upon which the Seed of the word is sowed, is 4. Aggravari­on of the sin of Fa­mily-Impi­ety: It is a great Dis­courage­ment to the Office of the Mini­stry. cause of sorrow as well as discouragement to a faithful Minister. Is it not matter of discontent and sorrow, that the Seed­time for Corporal Bread, is stopt by some rude wicked fellows, in the Neighbour­hood? And do you think (O wicked Fa­milies) that it is not greater sorrow, to Godly Ministers in their Office, that the Seed-time for the Bread of Souls is hin­dered by you? Is not Christ himself Lord of this Harvest, who is Judge of the [Page 74] World? Are not you the Tares, and must not they be cast into the Fire, not only for Being Tares, but for hindering the Wheat, Mat. 13. 40, 41? It was the Great grief of that Holy Man and Famous Di­vine, Mr. Ric. Greenham (about the 35 Y. of Q. Eliz.) That notwithstanding his Dr. F. Church Hi­story, Book 9. Preaching, Prayers, Tears, he had a Barren, Obstinate, Ignorant Parish.

Is it not matter of sorrow, that the good Minister finds little more shew of Religi­on in his Congregation, then what com­eth in Course upon the Sabbath-Day, or that most in the Parish part with Religi­on, as soon as they turn their backs on the place of Gods Worship? This trou­bleth the good Minister, that most Heads of Families deny that at home, which they seem to like well in the Congrega­tion; that some (it may be) bring their Bibles to the Church, and never take them up all the week after; that they Joyn in Publick Prayers, and will not Pray in their Families; And lastly, This dis­courageth and troubleth the good Mini­ster, that many carry it like Christians in Gods House, and live like Heathens in [Page 75] their own. Our Blessed Saviour, wept over Jerusalem, saying, Oh Jerusalem, Je­rusalem, thou that killest the Prophets, and stonest them that are sent unto thee, how of­ten would I have gathered thy Children toge­ther, even as a Hen gathereth her Chickens under her Wings, and ye would not, Mat. 23. 37? When he beheld the City he wept over it, saying, If thou hadst known, even thou, at least in this thy Day, the things which belong unto thy Peace, but now they are hid from thine eyes, Luke 19. 41, 42. After this sort the Prophet is affected, If you will not hear it, my Soul shall weep in secret places for your Pride, &c. Jer. 13. 17. O ye Irreligious Families, What will you do? Will you be obstinate and impeni­tent, because your Good Minister, nay, your Blessed Lord and Saviour, is Tender and Compassionate? Will you be careless and secure because your Minister is command­ed to watch for your Souls? And will you be cruel to the Souls of your Fami­lies, because Ministers are sent of God, to Preach Faith and Repentance, Mercy and Forgiveness to you? Will you har­den your Hearts, and stand it out, be­cause God by his Ministers, is praying you in Christs stead to be reconciled to God?

[Page 76] 5. Consider, That Profane Families do 5. Aggravati­on of Fa­mily Impiety. It provoketh God to take away the Gospel from us. provoke God to take away the Gospel from us, and give it to a Nation that will bring forth the Fruits thereof, Mat. 21. 43. God hath been pleased to Plant his Vineyard in England, which since the Reformation hath taken Root, and spread her Branches in abundance. And Blessed be the Almighty, the Wall thereof (our good Laws) is not broken down. But where are the Fruits? We hear of com­mon seandalous sins of Drunkenness, Swear­ing, Whoredom and Pernicious Doctrines; And the sin of Sabbath-breaking in Towns and Villages is notorious: Notwithstand­ing K. W. the IIId. 10th. Y. of his Reign, Feb. 24. 1697. his Majesties Royal Proclamation for the suppressing and preventing of Pro­faneness, dissolute Living and all Immoral­lities, and for the Countenancing of Ver­tue and Piety in this Church and King­dom. What shall we say of Loiterers, Travellers, Tatlers going from House to House? What shall we say of Debauched Prodigals, Harlots, Hectors at Drunken and Filthy Meetings? How few Families in Cities, Towns, or Villages do make any better Account of the Lords Day, then Almanack Holy Days? How few Christians keep Holy the Lords Day, after Service in the Publick Assembly? It were [Page 77] Just with God to Translate the Gospel to another People, and to put a Bill of Di­vorce into our Mothers hand, for the too common Disgust of the Power of Chri­stianity and Practise of Piety. It were Just with God, to deliver his Strength into Captivity, and his Glory into the Enemies hand, Psal. 78. 61. Referring to the sins of Eli his Sons, in the Priesthood, 1 Sam. 2 Chap. And to the Punishment, in the 4 Chap. not only of the Priests but People also. And, we of this our Church, both Ministers and People, for our sins of other Kinds, have cause to fear least God deprive us of our Strength and Glory, i. e. his gracious and influxive pre­sence.

6. Consider, That this Profaneness of Families, is the greatest reproach upon 6. Aggravati­on of Fa­mily-Sins. They bring the greatest Reproach upon such Families. them. As sin leaveth behind it the forest wound upon Conscience; So, It marketh the Person, with the Vilest Brand. What can expiate that Guilt, which staineth the Heavens, Curseth the Earth, hath cast down Angels from their Glory, and made Man as vile as the Beasts that Perish? Who can blot out that, which is written in Heaven in Gods Book, on Earth in the Consciences of Men, and unhappily Copied out, to be written in the memory of succeeding Po­sterity? [Page 78] Who can purge that away, which Peccati inacula durat in aeternum ex se, & Seclusa Dei mise­ricordià. defileth the Souls of Men? It is not de­vouring time, nor flight, nor Banishment, nor change of Climate, nor strange Inha­bitants, no, nor Death it self of the In­famous sinner, that can free his Conscience from the Guilt of his sin, and wipe off the reproach and everlasting shame thereunto belonging, Dan. 12. 2. And those that sleep in the Dust of the Earth shall awake, some to everlasting life, and some to shame and everlasting contempt. The Seed of Evil doers shall never be renowned, Isa. 14. 20. The memory of the Just is Blessed, but the Name of the Wicked shall Rot, Prov. 10. 7. Thou hast consulted shame to thy House, by cutting off many People and hast sinned against thy Soul, Hab. 2. 10. Are not Ahabs and Jezebels sins upon the File of Reproach? There was none like Ahab, who sold himself to work wicked­ness, whom Jezebel his Wife that Cursed Woman stirred up. Add hereunto, Jero­boam the Son of Nebat who made Israel to sin: And this is, That King Ahaz, Si­mon the Sorcerer, Elymas the Sorcerer, Judas the Traitor. These Persons to this day have their [...], their Brand of Infamy. Man never came to loose his The way to true Ho­nour. Honour but by sin, then he Marr'd his Creation-Robe, and was clad with Guilt, [Page 79] Shame and Amazement. To this ancient Estate of Honour and Communion with God, none but the Annointed of the Lord can restore, Investing with a New-Creation. Robe of Righteousness and Holi­ness. Well then, Grace is the Foundation Nemo de­ni (que) egregius, nisi qui b [...] ­nus & in­nocens. Lact. lib. 5. Cap. 15. of Pristine Glory. The way to raise thy self and Family is by the steps of Piety and Vertue, down then with Wickedness and Vice, and set up Religion in thy Fa­mily. Them that Honour me I will Honour, and they that despise me shall be lightly esteem­ed, 1 Sam. 2. 30. It is said, That the Valiant Roman Marcellus, built two Tem­ples of

• Honour,
• Vertue,

in such manner that none could enter into that of Honour, but he must first pass through the other of Vertue. By the Laws of Ar­mory, Plut. Vita Marcelli. none ought to be promoted to Civil Honour, unless they be Loyal, Temperate, Religious, Valiant, Charitable to the poor, and ready to attend their Soveraign to the Wars: And can any hope that God will Honour any such Families or Persons as trample upon his Holy Laws, Blas­pheme his Name, renounce their Allegi­ance in Holy Baptism, and give no Honour [Page] and Service to that God, who hath con­descended to take them for his Covenant Servants. Can we say properly that such as these are Christians? Are they not the scandal and shame of Christianity? Are they Members of Gods Church, Are they not of the Synagogue of Sathan, Rev. 2. 9? It's very excellently said, by a Lear­ned Bp. Sand. his third Sermon Ad Cler. pag. 109, 110. Divine to this matter, as followeth: All the Members of the Body have their proper and distinct Offices, according as they have their proper and distinct Facul­ties. As in the Body, that indeed is no Member, which cannot call it self by any other Name, then by a common Name of a Member: So in the Church, he that cannot stile himself by any other Name then a Christian, doth indeed but Usurp that too. If thou saist, thou art of the Body: I demand then, what is thy Office in the Body? If thou hast no Office in the Body, then thou art at the best, but [Tumor praetur naturam] a Scab, or Botch, or Wen (as Physitians call them) or some other Monstrous Excrescency up­on the Body, but certainly thou art no true Member of the Body. And if thou art no part of the Body, How darest thou make Challenge to the Head, by miscal­ling thy self a Christian? Therefore oh Christian beware of having a Name to [Page 81] Live, and yet Dead. As a Dead Man is no Man, so the Nominal Christian is no Christian.

7. Why wilt thou O Professor of Chri­stianity, 7. Aggravati­on of Fa­mily-Im­piety. It is condemned by Hea­thens. live in thy Family, As without God in the World? Why wilt thou Heathenize thy self and Posterity. Idolaters Condemn thee for thy course of Life, as they did (by the Prophets Testimony) the professing People of the true God un­der the Law; Pass over the Isles of Chit­tim, and see and send to Kedar, and consi­der dlligently, and see if there be any such a thing, Hath a Nation changed their Gods, which are yet no Gods, but my People have changed their Glory, for that which doth not pro­fit? Jer. 2. 30, 31. All People will walk, every one in the Name of his God, and why wilt not thou walk in the Name of the Lord thy God, A [...]icah 4. 5? O Chri­stian, thou art not only Condemned by Ido­laters, for thy Irreligion in thy Family, but Condemned by thy own self; As Joshua said unto Israel, Ye are Witnesses against your selves, that ye have chosen you the Lord to serve him, and they said, we are Witnesses, Joshua 24. 22. Thou (O Christian) hast chosen the Lord to serve him, and to put [Page 82] away the Idols of the Flesh and the World, by thy Covenant in Baptism. Therefore take up Joshua's Resolution; and say, As for me, and my House, we will serve the Lord, Josh. 24. 15. O therefore, be Households of faith, govern your Fami­lies in the fear of God, and hope of his Mercy. O ye Worldly, Ignorant, Carnal Parents, Masters and Heads of Families, will it be comfortable parting at Death from your Children and from your Ser­vants, when you go out of this World, not only with the guilt of your own sins, but of your Children and Servants? You say you believe in Christ, and yet Live without Repentance; This Faith the Scripture calls Historical, and it is the Faith of Devils, such Believers are Mockers and Impostors. And (as one saith excellently) Charron of Wisdom, pag. 262. more then [Men] in the Articles of their Belief, and worse then [Swine] in their Lives. The Lord have mercy upon all such Families, that call not on his Name, and grant them Grace to reform their Houses as becometh Christians, for their own Comfortable Account, and the bene­fit of succeeding posterity, at the great Day of Appearance; That so God may put his Name in their Houses, and leave an Entail of a [Blessing] and not of a [Curse] upon the surviving Generation, [Page 83] For the Lord our God is a Jealous God, visiting the iniquity of the Fathers upon the Children, unto the third and fourth Genera­tion, II. Com­mandment. of them that hate him, and shewing mercy unto Thousands, of them that Love him and keep his Commandments.

To him, the Habitation of whose Throne are Justice and Judgment, and before whose presence are Mercy and Truth, be Glory and Worship from all Families for evermore. Amen, And Amen.