divine mercies, it is not an ordinary piety that can restore this family an ordinary, even course of life, full of goodness and innocence, will secure every single person in his own eternal interests; but that piety, which shall be a spring of blessings, and communicative to others, &c. must be very great and excellent this topic enlarged on.

3. It is of great use for the securing of families, that every master of one order his life so, that his piety and virtue be as communicative as possible; namely, that he secure the religion of his family by a severe supravision and animadversion, and by cutting of all those unprofitable branches that injure the tree, &c.

4. If a curse be feared to descend on a family, let the descendants perform some heroical act of piety. Thus, if there should happen to be one martyr in it, this might reconcile the whole to God. Instance of Phineas, of the sons of Rechab, &c.

One farther piece of advice given to all parents and fathers of families, from whose loins a blessing, or a curse, may proceed; that they be particular in the matter of repentance; and after this, that they be fervent, hearty, and continual in prayer for their children, ever remembering, when they beg a blessing, that God hath put much into their hands. They that can truly bring down a blessing on their families are such only as lead a blessed life, &c. Conclusion.

SERMON II.

THE DESCENDING AND ENTAILED CURSE CUT OFF.

EXODUS, CHAP. XX.-VERSES 5, 6.

I the Lord thy God am a jealous God, visiting the iniquity of the fathers on the children unto the third and fourth generation of them that hate me ;

And showing mercy unto thousands of them that love me, and keep my commandments.

PART I.

IT is not necessary that a commonwealth should give pensions to orators, to dissuade men from running into houses infected with the plague, or to intreat them to be out of love with violent torments, or to create in men evil opinions concerning famine or painful deaths: every man hath a sufficient stock of self-love, on the strength of which he hath entertained principles strong enough to secure himself against voluntary mischiefs, and from running into states of death and violence. A man would think that this I have now said, were in all cases certainly true; and I would to God it were; for that which is the greatest evil, that which makes all evils, that which turns good into evil, and every natural evil into a greater sorrow, and makes that sorrow lasting and perpetual; that which sharpens the edge of swords, and makes agues to be fevers, and fevers to turn into plagues; that which puts stings into every fly, and uneasiness to every trifling accident, and strings every whip

with scorpions,-you know I must needs mean sin; that evil men suffer patiently, and choose willingly, and run after it greedily, and will not suffer themselves to be divorced from it: and therefore God hath hired servants to fight against this evil; he hath set angels with fiery swords to drive us from it, he hath employed advocates to plead against it, he hath made laws and decrees against it, he hath despatched prophets to warn us of it, and hath established an order of men, men of his own family, and who are fed at his own charges, I mean the whole order of the clergy, whose office is like watchmen, to give an alarm at every approach of sin, with as much affrightment as if an enemy were near, or the sea broke in on the flat country; and all this only to persuade men not to be extremely miserable, for nothing, for vanity, for a trouble, for a disease: for some sins naturally are diseases, and all others are natural nothings, mere privations or imperfections, contrary to goodness, to felicity, to God himself. And yet God hath hedged sin round about with thorns, and sin of itself too brings thorns; and it abuses a man in all his capacities, and it places poison in all those seats and receptions where he could possibly entertain happiness: for if sin pretend to please the sense, it doth first abuse it shamefully, and then humors it: it can only feed an imposture; no natural, reasonable, and perfective appetite and besides its own essential appendages and properties, things are so ordered, that a fire is kindled round about us, and every thing within us, above, below us, and on every side of us, is an argument against, and an enemy to sin and, for its single pretence, that it comes to please one of the senses, one of those faculties which are in us, the same they are in a cow, it hath an evil so communicative, that it doth not only work like poison, to the dissolution of soul and body, but it is a sickness like the plague, it infects all our houses, and corrupts the air and the very breath of heaven: for it moves God first to jealousy, and. that takes off his friendship and kindness towards us; and then to anger, and that makes him a resolved enemy; and it brings evil not only on ourselves, but on all our relatives, on ourselves and our children, even the children of our nephews, ad natos natorum, et qui nascentur ab illis,* to the third and fourth generation. *Virg. Æn. iii. 98.

And therefore if a man should despise the eye or sword of man, if he sins, he is to contest with the jealousy of a provoked God; if he doth not regard himself, let him pity his pretty children: if he be angry, and hates all that he sees, and is not solicitous for his children, yet let him pity the generations which are yet unborn let him not bring a curse on his whole family, and suffer his name to rot in curses and dishonors; let not his memory remain polluted with an eternal stain. If all this will not deter a man from sin, there is no instrument left for that man's virtue, no hopes of his felicity, no recovery of his sorrows and sicknesses; but he must sink under the strokes of a jealous God into the dishonor of eternal ages, and the groanings of a never-ceasing sorrow.

'God is a jealous God.'-That is the first and great stroke he strikes against sin; he speaks after the manner of men; and, in so speaking, we know that he is jealous,—is suspicious,―he is inquisitive, he is implacable. 1. God is pleased to represent himself a person very suspicious, both in respect of persons and things. For our persons we give him cause enough; for we are sinners from our mother's womb: we make solemn vows, and break them instantly; we cry for pardon, and still renew the sin; we desire God to try us once more, and we provoke him ten times farther; we use the means of grace to cure us, and we turn them into vices and opportunities of sin; we curse our sins, and yet long for them extremely; we renounce them publicly, and yet send for them in private, and show them kindness; we leave little offences, but our faith and our charity are not strong enough to master great ones; and sometimes we are shamed out of great ones, but yet entertain little ones; or if we disclaim both, yet we love to remember them, and delight in their past actions, and bring them home to us, at least by fiction of imagination, and we love to be betrayed into them: we would fain have things so ordered by chance or power, that it may seem necessary to sin, or that it may become excusable, and dressed fitly for our own circumstances; and for ever we long after the fleshpots of Egypt, the garlic and the onions; and we do so little esteem manna, the food of angels; we so loathe the bread of heaven;-that any temptation will make us return to our fetters and our bondage. And if we do not tempt

ourselves, yet we do not resist a temptation; or if we pray against it, we desire not to be heard ; and if we be assisted, yet we will not work together with those assistances: so that unless we be forced, nothing will be done. We are so willing to perish, and so unwilling to be saved, that we minister to God reason enough to suspect us, and therefore it is no wonder that God is jealous of us. We keep company with harlots and polluted persons; we are kind to all God's enemies, and love that which he hates: how can it be otherwise but that we should be suspected? Let us make our best of it, and see if we can recover the good opinion of God; for as yet we are but suspected persons. 2. And therefore God is inquisitive; he looks for that which he fain would never find: God sets spies on us; he looks on us himself through the curtains of a cloud, and he sends angels to espy us in all our ways, and permits the devil to winnow us and to accuse us, and erects a tribunal and witnesses in our own consciences, and he cannot want information concerning our smallest irregularities. Sometimes the devil accuses but he sometimes accuses us falsely, either maliciously or ignorantly, and we stand upright in that particular by innocence; and sometimes by penitence; and all this while our conscience is our friend. Sometimes our conscience does accuse us unto God; and then we stand convicted by our own judgment. Sometimes, if our conscience acquit us, yet we are not thereby justified: for, as Moses accused the Jews, so do Christ and his Apostles accuse us, not in their persons, but by their works and by their words, by the thing itself, by confronting the laws of Christ and our practices. Sometimes the angels, who are the observers of all our works, carry up sad tidings to the court of heaven against us. Thus two angels were the informers against Sodom: but yet these were the last; for before that time the cry of their iniquity had sounded loud and sadly in heaven. And all this is the direct and proper effect of his jealousy, which sets spies on all the actions, and watches the circumstances, and tells the steps, and attends the business, the recreations, the publications, and retirements of every man, and will not suffer a thought to wander but he uses means to correct its error, and to reduce it to himself. For he that created us, and daily feeds us; he that intreats us to be happy with an im