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tongue walk through the earth, fparing neither God nor man; but these also are blasphemers; who do in their actions reproach God, Numb. xv. 30, 3). The foul that doth ought prefumptuously, the fame reproacheth the Lord; and that soul shall be cut off from among bis people, because he hath defpifed the word of the Lord, and hath broken his com-mandment; that foul Mall be utterly cut off : his iniquity shall be upon him. Is it a small thing to you, O sinners, that you have broken the command of God ? It may be light and easy in your eyes, but fee to it, whether God's word or yours shall stand. You call it a light thing; but God looks upon himself as reproached by it; and indeed he justly looks upon it as a reproach; for e. very sin charges him, (1.). with folly. God in giving laws to men to walk by, designed the manifestation of his wisdom in making such laws as became the infinite wisdom of the supreme gover* nor of the world: but the finner by every fin fays practically, that God's laws are not wise; his own will which he follows in the commission of fin he thinks better. (2.) It reproaches his goodness. The finner says by his practice, That neither God's laws nor himself are good, but that God has either through ignorance, or folly, or ma. lice, retrenched him of what might have conduced to his good; that his laws are not calculate to (the advantage and real good of his subjects. (3.) He hereby likewise reproaches the righteousness and holiness of God, in as far as these are stampt upon the law which he not only rejects but tramples upon, as one that believes not God, calls himna liar, i John v. 10. So he that obeys him not, ac.cufes him either of unrighteousness or folly. Now this branch of the charge rises higher than avowed


atheism; for the atheist intirely difowns God, and fo entertains not such unsuitable thoughts of him as he doth who owns him, and yet accufes him by his practice, of ignorance, folly and im. purity. But this is not all that is in the crime laid -against you: For, 194. Every sin has robbery in it. It is a rape committed, an endeavour to carry away fome one or other of the crown jewels of heaven. God has said, he will not give his glory to another; and one darling part of this glory is that of his absolute dominion. Now every fmner endeavours to'rob God of this, and that to clothe either Satan or fin with it. The commanding power it would have taken from God, and given to itself, or some other, than which there can be no greater robbery. Again, the glory of God's sovereignty is due to him in a Functual obedience to every one of his commands. He that obeys the command, gives God the glory of his authority, and owns him governor of the world, and this is a part of God's property; it is the revenue that he requires of the world,

and the finner by every sin he commits, attempts *10 rob him of this glory, invades his pro

perty. We find God himself managing the charge of robbery against a people called by his name, Mal. iii. 8, 9. Will a man rob God? yet ye have robbed me : but say, wherein have we robe bed thee? In tithes and offerings. Te are cursed * with a curfe; for ye have robbed me, even this whole nation. So I say to you, You have robbed God: but you will say, wherein have we robbed him? I answer, In that which is far more valuable than tithes and offerings; you have robbed him, and in every sin do rob him, of that obedience which to him is better than acrifice.' Hath

. the the Lord as great delight in burnt-offerings and facrifices, as in obrying the voice of the Lord? Behold, to obey is better than facrifice, and to hearken. than the fat of rams, i Sam. XV. 22. But this yet is not all: we charge you,

nr. 5. With rebellion. Every finner is a rebel 2gainst God, he casts off the yoke of God, bursts the bonds of obedience, and takes up rebellious :arms against God the great Sovereign of the world. . Rebellion is a name so odious, that the unjukt imputation of it has been made frequently like the wild beasts skins with which some primitive perfecutors clothed the saints of the most high, that thereby they might set upon them the dogs to tear them. Men have been termed rebels, and had this note of infamy put upon them, for disosbeying the anla:vful and in pious commands of men; while disobedience to the commands of God has got a moré mild and favourable name; while duty has been called rebellion, the highest acts of rebellion againft the most high God, porfeffor of heaven and earth ; such as drunkennels, fwearing, perfecution, have been horribly milcalled by the appropriation of soft names; the drunkard has been called a good-fellow, the swearer a gentleman, and the perfecutor a dloyalist. But God will take care to have these abules rectified,

and to have things called by their right names, ' and then sin, and only fin will be found to be rebellion; and this we charge upon you. And that we have ground to affert every sin rebellion, you may soon fee, if you consider that, 1 Sam. ii. 14, 15.If ye will fear the Lord, and serve him, and obey

his.voice, and not rebel against the commandment -:of the Lord, then shall.both ye and also the king that i reigneth over your continue following the Lord



your God. But if ye will not obey the voice of the Lord, but rebel against the cornmandment of the Lord, then shall the hand of the Lord be against you, as it was against your fathers. Thus you fee, obeying and not rebelling, disobeying and rebelling, are plainly the same thing in God's account: God oses; if ye obey and rebel not, if you disobey and rebel. This then is one branch of the charge we now manage against you. In God's name 'we accuse you of rebellion, when we accufe you of fin; for as you have just now heard, rebellion or fin is in fcripture account, and therefore in God's account, one and these re, and how hainous this crime is, we find the spirit of . God telling us in that i Sam. xv.'23. Rebellion is

as the fin of witchcrajt. Once more, :.. . 6. We charge murder upon you. An hard charge, will you say, if it be well proven. A charge, which if it be made good against us, we deserve by the law of God and man to die. Well, as difficult as you may think it, we-fhall make it good against every soul of you, and that after this manner. You have finned, and every finner is a murderer; and that the worst of murderers. Well might the wise man fay, Eccles. ix. 18. One Tirza ner destroyeth much good: For, (1.) he murders his own soul by it. What is said of adultery is indeed applicable to every sin, Prov. xvi. 32. He that doth it destroyeth his own Foul, and so is guil. ity of that worst of wickedness self-murder. He Tays a foul and not a body only, who commits fin. (2.) He is in his disposition a murderer of God, who commits fin; this is plain if you confidertwo feriptures, 1 John ti. 15. it is asserted that hatred is murder; Wholoever hateth his brother is a murderer; and ye iknowsthat no murder


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er hath eternal life. And Rom. viii. is said, The carnal-mind is enmity against God. So that the natural man in the state wherein he is a hater, an enemy of God; and therefore in God's account a murderer of God; for indeed he that hates one, forbears murdering only for want either of opportunity, or power, or secrecy, or some such like advantage.. Now, every sin is the product of that natural enmity, the fruit which grows on the carnal mind;. and therefore muft partake of the nature of the root, must have enmity or hatred against God in it, and implies a judging him unworthy of a being. That principle of enmity that inclines and prompts, man to fin, to tread upon God's law, would excite him to de- . stroy God, were it possible; every sin aims at no less than the life of God. We say not that every, or any sinner doch intend the destruction of God, but that it is the aim of every sin. A man in eve ry fin aims at the advancement of his own will above that of God's: and could the sinner ato n. tain his end, God would be destroyed; for God, cannot survive his will. He can as soon outlive his being as his glory, and he that aims at the one, aims at the other also; and this is the case of eve. . ry sinner. Now I have made it good, That every fin has murder in it, and consequently that all who have sinned, as ye all have done, have committed murder, and that of the worst fort, selfmurder, foul-murder; nay, and God-murder; and if the blood of the body of another shall be required at the hand that sheds it, what do you think will be the case of such as have shed the blood of a foul? And if it stand hard with such, what will become of the murderer of God? Sure, if simple murder be avenged, then self-murder, loul-murder

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