Mount Ebal levell'd: or redemption from the curse. Wherein are discovered, 1. The wofull condition of sinners under the curse of the law. 2. The nature of the curse, what it is, with the symptomes of it, in its properties, and effects. 3. That wonderful dispensation of Christs becoming a curse for us. 4. The grace of redemption, wherein it stands, in opposition to some gross errors of the times, which darken the truth of it. 5. The excellent benefits, priviledges, comforts, and engagements to duty, which flow from it. By Elkanah Wales, M.A. preacher of the Gospel at Pudsey in York-shire.

CHAP. XII. Use 6. Admonition.

6. LAstly, I would improve this Truth by way of Admonition, and from this, as a new ground, briefly whet upon your hearts, that inference, which I drew from the first Conclusion, concerning Cursing, that it is both irrational, and irreligious. So shall the just condemnation of that wicked practise be established in the mouth of two approved witnesses. As it is madness, to wish a curse to our selves, or others, seeing we are all under the stroak of it by nature: So truly it is a double madness to do it, now that we are re∣deemed from it by grace. Your own reason may disswade you from it on the former ground, unless you be so desperate as to con∣tinue still under the curse, and to implunge your selves deeper into the gulf, and Religi∣on may take you off on the latter ground, unless you will resolve thus, Christ indeed hath delivered sinners from the Curse, but we are content to tamper with it still, and so make your selves a thousand times more the children of wrath than you were before. Yet alas, how common is this miscarriage, even among them, that profess themselves to be redeemed by Christ? It is too usual with some men, to wish a curse to their own souls, thereby either to confirm the truth of some∣thing, or to binde themselves to do that,

which they have purposed in their hearts to do. It is true, we have examples of the best men in Scripture, which have so done, as Job chap. 31.7, 8. &c. and David, Psal. 7.3, 4, 5. but these were for the most part rather ne∣cessitated than voluntary, for the clearing of their innocency, alwayes advised, and weighty, with solemn reverence in the pre∣sence of God, from whom they did certainly expect the accomplishment of their wish a∣gainst themselves, in case they should bee found faulty. And thus they may be law∣full, being used very sparingly. But this cannot justifie the too frequent use of them, without necessity, upon trivial occasions, rashly, headily, brutishly, when the fear of God in the heart doth not manage the busi∣ness, to render it accepted. As for the cur∣sing and banning of others; Oh how rife is it! How easily do the common people fall into that base language? If they be but a little provoked, if passion get the upper hand in a small measure, their tongues are forth∣with all on a flame in bitter imprecati∣ons.

It is true also that some holy, men are re∣ported in Scripture to have cursed others, It is commanded, Jud. 5.23. It was practised by David, Psal. 69.22. &c. By Elisha, 2 King. 2.24. By Nehemiah, chap. 13.25. and Jeremy, chap. 18.20, 21. But these are meerly extra∣ordinary, being predictions of evill against others, uttered by the Spirit of Prophesie, which cannot warrant us to do the like.

And I suppose, we shall scarcely meet with one approved example in the Book of God, which will bear us out in the cursing of others. Jobs and Jeremies cursing the day of their birth, and the man that first brought tidings of it, with the overflow∣ings of inordinate passion, in no case to be looked on as presidents.

And some have a Curse [Ah, fie upon him] ready on a short warning to fling at a godly man, even because he is godly, as if the Lords Redeemed, were the proper marks at which these sharp arrows should be shot. Oh most abominable Bedlam-practice! If you love your souls, beware of it. Consider these motives.

1. Such language is the breathing, and framing of the Angel of the bottomless pit, it is the Dialect of hell, fit for none but blinde heathens, strangers from the Cove∣nant, such as Goliah, 1 Sam. 17.43. or for prophane, hardened sinners, which give them∣selves up to all iniquity, and professedly hate the righteous, as Shimei, 2 Sam. 16.5, 7. Would ye not be in an higher form then these are? Can ye be content to be so far from the very suburbs of heaven?

2. The sentence is passed long ago, and shall never be reversed: Cursed is he that curseth the people of God. It is the Lords own doom, though it was delivered by the mouth of Balaam the false Prophet, Numb. 24.9. he was hired on purpose to curse Is∣rael, and came with a minde free enough to

do it, but the Lord turnes him aside from his own byas, puts words of blessing into his mouth which he never thought of, and cau∣seth him against the bent of his own heart to pronounce those accursed that curse Israel. And now dares any of you adventure upon a practise, which will be so far from taking the curse from off your selves, that it will seal you more surely under the power of it?

3. It is a very gross, and dangerous taking Gods Name in vain, which may appear thus. Every blessing and curse is virtually a prayer. As praying to God to do some good thing for our selves or others, is a reve∣rent using of his Name, because it is a peti∣tioning for that, which he hath promised to do; so on the contrary, praying for some evill to befall another, is a taking of it in vain, because it is a petitioning for that, which he hath resolved not to do, or at least hath given no intimation of his purpose con∣cerning it, which may be our warrant for such a prayer.

4. It carries along with it apparent in∣justice, and that in an high degree; for god∣ly men are blessed men: So the Lord tells Balaam, and upon that ground forbids him to curse his people, Numb. 22.12. Hereby thou wrongest God himself, giving him the lye, opposing him in his way, and undoing what he hath done; and them also in bearing false witness against them, and representing them to the Lord in the most odious posture.

If a man should be spread before a great Prince some false accusations concerning his favourite, thereby to incense the Prince against him, what an injury were this to them both? Surely cursing the godly is a greater injury both to God, and them.

If then thou dost not like to bear the black brand of an unrighteous man, resolve against this wickedness in the language, which God himself put into the mouth of Balaam, How shall I curse, whom God hath not cursed? or detest whom he hath not detested? Num. 23.8.

But truly, snarling Dogs will bark, and bite too, if they can, and the children of Belial will tear us with Curses: Who can hinder them? And we may observe, that some mens tongues are so set on fire of hell, they are so full of the poyson of Aspes, and are so desperately transported beyond all reason, that the very expressions are able to make the hearts of moderate men to tremble.

Indeed the dishonour of God, and the danger of their souls may give us cause to mourn, but they need not trouble us, on any other account.

For first, they are causeless, Prov. 26.2. Godliness is no just cause of cursing, but ra∣ther of blessing; the Lords Redeemed, are not Buts for such poysoned arrows, the persons are mistaken, such curses are like Birds which flye at rovers, aiming at no set place,

or prevented in the flight, that they do not reach it. No wise man will regard the flying of Swallows. The flying or chattering of some birds on the left hand, as ominous, or boding ill luck, was an heathenish observa∣tion, grounded meerly upon superstition, without reason. And the imprecations are the issues of prophane hearts, and therefore not to be feared, but contemned.

2. Therefore they are bootless, they shall not come, they are vain, they cannot effect that which they are sent for. As Wasps which have lost their stings, as the report of powder without shot, as a crack of thunder without a bolt, or as an arrow shot upward in the aire, which soon spends its force, and falls to the ground; For,

1. The Lord hath settled his blessing upon them, by so firm, and indefeasable a title, that all the power and malice of the gates of hell cannot take it off, or make it void. God saith of them, as once Isaac said of Ja∣cob, I have blessed them, yea, and they shall be blessed, Gen. 27.33.

2. And he will also, as a most expert Phy∣sitian, extract sweetness out of their poyson, send down a blessing instead of a curse, and do his servants good, even the rather, as David hoped, 2 Sam. 16.12. See this more fully pressed in the Use of Consolation be∣fore.

To conclude, Let the godly abandon this wicked practice, even upon this score, be∣cause they are redeemed from the Curse.

Say thus: If the Lord Jesus hath ransomed sinners from the Curse, and made an ever∣lasting separation betwixt it, and them, then what have I to do with any more? God for∣bid, that I should bee so bold, as to fasten it on my selfe, or others, or endeavour to revive it. Nay, I will not so much, as take the name of it once into my lips. I am called by the mercy of God to bee an Heire of Blessing, and I will behave my self accordingly.

Notes

• Deut. 17.6.
• Saepe sinistra cava prae∣d••x•• ab••i••les corni•••• V••rg.
• 1 Pet. 3.9.