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Our las hare struck immediately against God, and party againit those who are vested with his authority in

Ers, fo tbe ftate, in the church, and in families, against his

ente people, and the common good. Sins against the

ra, the 1 ister of the law, fcandalous offences abound, over belly of light, mercies, and judgements, cove

, &c

. rins national, facramental, and perfonal; and

* doom to continued in obstinately, in a time when the

tath and Ir's hand has oft been stretched out and drawn in again, in a land of light. 4. Repent, and flee to the blood of Christ for

'wn voice pardon, if fo be our hainous fins may not be our

2010 fois 5. The means of grace which we enjoy will ei. He ther promote our falvation, or they will aggravate." Eve our damnation.

6. When ye examine yourselves, and think on rour fins, consider the several, aggravations of them; and lie deep in the dust before the Lord on account thereof; and through the grace of God abfrain from every fin, and all appearance of evil.



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biw It is written, Cursed is every one that continueth nat in

all things which are written in the book of the law to do them,

" . . HOUGH fome fins be greater than others,

yet there is no fra but deferves damnation which we can no where better learn than from the voice of the law, which is the verdict of a just God upon the demerit of fin. This verdict in the text is found written, Dent. xxvii. ult. Cursed be be that confirmeth nct all the words of this law to do them. And herein confider,

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1. The party condemned by the law; every fin. ner. The law condemns him for omissions as well as commissions, for breaking off from obedience as well as never entering upon it; for every sin, even the least fin, the least breach of the law, as well as the greatest. Cursed is every one that continueth not in all things, &c.

2. The doom pronounced in all these cases, is, God's wrath and curse ; Curfed is he that continueth not in all things, &c.

This curfe binds over to

It is in this

life, and that which is to come. God's own voice in his law, whose justice will not allow him to fix a punishment on lin gréater tian it deserves. Hence the doctrine is,

Doct. “Every fin deferveth God's wrath and “ curse, both in this life, and that which is to Icong,”

Here I shall fhew, P. What is God's wrath and curse, which every lin deferves.

od's wrath II. What this wrath and curse is.

III. That there is no fin which does not deserve. God's wrath and curfe,

IV. Deduce some inferences.

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I. I shall shew what is God's wrath and curse, which every sin deferves.

Firft, God's wrath is no paflion, nor is there any perturbation in God though an angry God. His wrath is a fire without finoke, and may be taken up in these two things,

1. Gods displeasure against the finner, Pfal. v. 4,5 Tor thou art not a God that hath, pleasure in wickedness: 'neither shall evil dwell with thee. The foolish thall not stand in thy Night : thou hatest all workers of iniquity. Sin makes the soul loathsome and hateful in God's fight, kindles a holy fire in his heart again the finner.

t 'the finner. Were the sun continually

under a cloud, and the heavens always covered with blackness, none of these would be comparable to the state of a finner under wrath, Pfal. xc. II. Who knoweth the power of thine anger?

2. God's dealing with finners as his enemies, whom he is incensed against, Nah. i. 2. God is jea. lous, and the Lord revengeth, the Lord revengeth and is furious, the Lord will take vengeance on his adverJaries ; and be referveth wrath for his enemies. If i. 24. Ah, I will ease me of my adversaries, and avenge me of mine enemies. The wrath of a king is as the roaring of a lion; what then must the wrath of God be ; an enemy, whom we can neither fight nor flee from, neither outwit nor outbrave? Of this wrath it is said, It is a fearful thing to fall into the hands of the living God.

Secondly, His curfe is his feparating one to 'eyil, Deut. xxix. 21. And the Lord jhail Jeparate him unto evil, out of all the tribes of Ifrael, according to all the curses that are written in this book of the law. It is a devoting the finner to destruction, to all the direful effects of the divine wrath. It is the tying 'of the finner to the stake, fetting him up for the mark of God's vengeance, that a broken law and offended justice may disburden all their arrows into him, and that on him may meet together all miseries and plagues, flowing from the wrath of God *.

II. I shall shew what is God's wrath and curse in this life, and that which is to come.

1. In this life they conprehend all the miseries of this world which one meets with on this side of time, miseries on the body, relations, name, estate; employment; miseries on the foul, as blindness, hardness, vile affections, horrors of conscience, doc. and finally death in the separation of soul and

* See a more particular account of the curse, in the author's View of ihe covenant of works, part 4. published in 1772.


body. Thus they make a flood of miseries in this life.

2. In the life to come, they comprehend eternak death and damnation, and an eternal being undert the punishment of loss and sense in hell. So they make a fhoreless fea of miseries in the life to come. But of both these I spoke largely in a former part of this work. [vol. i. p. 405.-409.]

III. I proceed to shew, that there is no fin which does not deserve these, but that every sin deserves this wrath and curse.

1. The wages of every sin is death, Rom. vi. 23. that is, eternal death, as is clear from the opposi. tion to eternal life, Rom. v. 12. As by one man fin entered into the world, and death by fin; and so death passed upon all men, for that all have sinned. Job xxiv. 19. The grave consumes those which have finned.

2. Every in is a breach of the law; and he who breaks it in one point, is guilty of all, Jam. ii. 10. He who is guilty of all deserves the wrath of God both in this life and that which is to come. The commands of the law have all one author, whose majefty is offended by whatsoever breach ; they all meet in one command, viz. love, and every sin is against that'; the law requires universal obedience.

3. Chrift died for all the sins of all his elect, 1 Pet. ii. 18. i John 1:17. Wherefore since he fuffered God's wrath and curse for them, they certain. ly deserve it.

4. The least fin will condemn a man, if it be not forgiven, Matth. v. 19. even idle words, Matth. xii. 36. 37. and all must be forgiven graciously, Plal. tiri. 2. wherefore God might in justice not forgive tivem, and if never forgiven, they may be ever punished. . .

LOV! come to thew why every sin deserves fo much. The reason is, it is a kind of infinite evil; VOL. III.



and therefore înce the punishment is deservedly proportioned to the offence, it deserves infinite punih

Şin is an infinite evil in two refpects. 1. In respect that the guilt and defilement of it is never taken away, but endures for ever, unless the Lord himself in mercy do remove it. The party offended is the eternal God, whose being never comes to an end; the finner never being able to espiate and put away his offence, Rom. v. 6. it ever remains, unless the Lord himself do remove it, as in the elect by his Son's blood; wherefore the party offended and the offence ever remaining, the punihiment must needs be eternal; for no unclean thing can ever enter licaven, therefore the finner muit be for ever excluded and punished.

2. In respect it wrongs an infinite God. It is e. viderit among men, that the demerit of a crime rises and falls according to the quality of the perfun against whom it is committed ; so that a crime againit one's prince is punished wich death, that would not be fo, if against a person of meaner condition. Since God then is of infinite dig. nity and majelly, the offence against him deserves infinite punishment. And because the creature being finite is not capable of punishinent infinite in value, therefore it is necessarily infinite in duration. There is a manifold wrong to God in the least fin. (1.) It wrongs his infinite sovereignty, Jam. ii.

He is Sovereign Ruler of his creatures ; his will must be their law, since by his will they were created. But every sin cafts off the natural voke of liis fovereign authority, and sets up the finner's will against it. So that it is accounted a fighting again:t God, Acts v. 39. (2.) It wrongs his infinite goodness, Exod. **.

All the good, natural, moral, or fpiritual, which the creature has, it has it from God, who is the founiain of all good. So iliat lin. is a doing ill

10. 11.


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