Of Christian Prudence, Chapter 9
CHAP. IX. Of Partaking in the Sins of others.
3. A Second Rule, which I shall note under this Branch of Spiritual Prudence, about Means and Methods, is, that as it doth not allow …s to commit any sins our selves, for the gaining of our ends, so neither to partake in the sins of others.
There is a Partnership and Society in sin, and several men may bear their part, and have a share in the same evil Action. One, as Executing; another, as Ordering and Directing, Perswading or Enticing to it; a third, by Ministring helps and succours; a fourth, by approving or commending afterwards, by justification and defence thereof. All these, some as Principles, some as Accessaries, have a hand in the sin, and are accountable for the same, both before God and Men.
Now Spiritual Wisdom, knowing how offensive it is to God in all its Complices, and how fatal both to the Actors and Partakers, is not for going shares in any wickedness. It is ready to partake in the ill that is suffer'd, which shews Charity and Compassion; but never in the ill that is acted by other Men. The Good they do, it would be glad, by any help or encouragement before, or approbation and espousal after, in some sort to make its own. But as for the Evil, in regard both to God, and our selves, it can have no more to do with it, than to declare against it, or to pity and admonish him that doth it. Have no Fellowship with them, says the Apostle, or no †foreign.joint share and communication, in the works of darkness, but rather reprove them, Eph. 5.11. And as for those things, that call down the wrath of God, be not ye partakers of them, v. 6, 7. And like to this, is St. John's warning to the Elect Lady and her Children, against the Bringers of Damnable Doctrines, when they meet them on such Errands, not so much as by a Salutation or encouraging Countenance, to be partaker of his Evil Deeds, 2 Jo. 10.11. And that of St. Paul to Timothy, to keep himself pure, and not to be partaker of other mens sins, 1 Tim. 5.22. Come out of her my People, saith God to his Church for this …pose, that ye be not partakers of her sins, and re…ve not of her Plagues, Rev. 18.4.
…ut in the Rules of worldly Wisdom, this is …erwise. For tho' it has no Kindness, or … to the sin; yet 'tis Prudence in its ac…nt, either in reality, or appearance, to take … with the times: And so, if any way of …kedness comes back'd, and driven on by Au…rity, or the Heat and Fury of the Populace, … men will take their part therein, as Ungodly …emporizers. Or, if the Wickedness comes … them, drest up in Self-interest, and Secular …vantage; tho' they would not take part with … sin, yet they are for taking part of the … and so countenance, encourage, or assist the …, for the sake of that, thinking in the mean …, whilst they come in thus for the Profits, … …ay the Guilt at other mens doors, and leave … be answer'd for by the Principals and … themselves. Thus, instead of getting out … the way, and keeping off from any Ungodly, … Unrighteous Course, as Religion we see re…res, their Study is, to come as near to it, as … can. And, tho' they cannot swallow it in … gross, and openly and directly act therein; …, to fetch a compass, and give it all the By-Fa…rs, and secret Stroakings that come in their way, by covert participation.
'Tis not without Grief of Heart, and true Christian Compassion, that I have observed, how many of the more hopeful and well disposed minds, have split upon this Rock, and, as I think, criminally partook in those things, which themselves have freely condemned; salving all in the mean while, to their own Consciencies, because they kept their hands free from being the direct and principal Actors. But if what they did, made them Accessaries and Partakers, and the Partakers are involved in Guilt and Punishment, with the Principals and Actors, in any irreligious and unrighteous Business, what are they the better for this? If thereby they burden their own Souls, and make them answerable and punishable for the Offence; 'tis but cold comfort, if the Punishment doth come at all, to distinguish upon what account it comes: whether, for our having done the thing our selves; or, for making our selves Parties with them that did it, when done by others. I think it would be an acceptable Service to God, and true Charity to all Persons at any time concern'd herein, to awaken their Consciences in this Point, by setting down the chief and most usual ways, of partaking in those sins, whereof others are the main Actors. And this I shall endeavour to do for them, that being aware thereof, neither the Bait and Prospect of worldly Advantages, nor Temporizing and Obsequiousness to any Command of Princes, or Popular Heat and Vulgar Cries for an ill thing, may ever carry them to share in other mens Guilt, and partake in what, not only the Law of God, but their own Consciences do condemn.
Besides the immediate Actors, who perform the Execution thereof, these following are all Partakers in any impious or unrighteous thing, against either God or Men, and share the Guilt among them.
…. First, he shares in the Guilt, qui jubet, that … and Commands it; which is the Guilt of …, as of a Magistrate, Master, or Parent. … commanders of an evil thing, are not only …, but Authors of the wickedness they …. Not only their own Motion lies at their …, as proceeding from the naughtiness of … own Hearts, but also the wickedness of …. For their Subjects, move not of them…lves; nay, if they make conscience of what … do, they must first force both their inclina…ns, and their consciences: but only in dread … their Power and Command, or meerly in O…dience. And therefore to them doth the … of God more eminently, and especially … such Actions. As, the †1 Sam. 22.17, 18.slaying of the 85 …, to Saul, who commanded others to do …. And the Murther of Vriah, to †2 Sam. 11.15. &c. 12.9.David; and … Naboth, to †1 King. 21.8, 9, 10. & v. 19, 23, 24.Ahab and Jezabel: because, by … Letters, they had required and given Order … them.
But this Guilt of Superiors, is then most …eing and consummate, when shewn, not only in Personal mandates; but in establishing wick… Constitutions, or publickly decreeing, and …quiring from all their Subjects, any impious, unrighteous, or otherwise unlawful things; so propagating ungodliness, and breach of all good Conscience, among all their Subjects, that have not the Piety, or Spirit, to stand out against their sinful Injunctions. Wo unto them that Decree unrighteous Decrees, says God, Is. 10.1. Upon them lies, not only the load of their own Personal Guilts; but also the Guilt of all their Subjects, in such Actions: Whose Criminal Compliance and Obsequiousness, though it fall upon themselves, yet doth not rest there, but rebound… back from each to their unrighteous Rulers, since it was only in regard to them, and in … of their Power and Displeasure, that they became Guilty. So that in them, who were at the head of the wicked Act, and would force all the rest, yea, though against their own Mind and Conscience, to transgress therein, doth the Guilt of each Offender concenter and unite. As the Guilt of all Israel, in following Jeroboam's Calves, and Vnrighteous Worship, did … †1 King. 12.30, 31. &c. 13.33, 34.him, who, as the Scripture says, †1 King. 15.30. & 2 King. 10.29.made Israel to sin thereby, and set up, and by Law enforced that impious and idolatrous Worship.
So that in truth, the greater the numbers are that comply with such Decrees, and perform their unconscionable and unlawful injunctions; the more have such Imposers of wickedness, to throw guilt upon their heads, and to heap up Vengeance for them, and their Posterities. And their only true and real Friends, though here they are persecuted as their worst Enemies, are they that honestly and religiously stand out, and stick true and firm to the Truths or Laws of God, against them. For, whilst all others, against the Great Day of Audit, are placing new Debts to their Score, and inflaming the final Reckoning; these spare them. And, by preserving their own uprightness, hinder more Guilt and Condemnation from being set to their Account, who, without any addition from them, are like, God knows, from … compliances of others, their seeming friends …erein, but real Destroyers, to have infinitely …re than ever they will be able to bear, or …count for.
2. Secondly, he pertakes in the Guilt, qui non …hibet; who, when he is in Place and Station for … doth not duely shew himself, to stop and pre…t it.
1. Sometimes, Men have the Power in their … hands, as Eli had, both as a Magistrate and …, over his Sons, either to Cure and Re…ess, or exemplarily to punish their shameful …ings. And if they neglect to use this Power, …. Restraint or Punishment, they partake in their Sins, which such impunity has encouraged. Thus God †1 Sam. 2.29, 30. &c. 3.13.charges Eli with his Son's wickedness; and punishes him for it, as well as them. And tells the Magistrates, that any ways connive … him that gives his Seed to Moloch, and do not … him; that he will set his face, not only against that Man, but against his Family, or the People of his Place; the word Family sometimes, (as Jer. 8.3. Mich. 2.3.) signifying the s…me as People, the People of a place antiently …ing reckon'd to some one Family, as if they h…d all sprung from it, as Gen. 10.2, 3, 4, 5, &c. Contra Auxiliatores, vel obfirmatores ejus, as 'tis render'd in the Chaldee Paraphrase; i. e. against themselves, who by not punishing, may be said to confirm the ungodly in his impiety, as Grotius there notes: And all that go a whoring after, or, as the Septuagint, †foreign.Consent to him, as, by conniving and not punishing, they were interpreted to do, Lev. 20.4, 5. And St. Paul blames the Pastors at Corinth, as coming in for a share of Guilt with the incestuous Person, because they had not mourned to have him taken away, i. e. proceeded to Excommunication, which, in those days, used to be with Mourning and Lamentation, as at Funerals, 1 Cor. 5.1, 2.6. Such also was the case of Gallio the Deputy of Achaia, who, when he sat to keep the Peace, and do Justice, suffer'd Softhenes to be beaten even before the Judgment Seat, by a Popular outrage, and cared for none of those things, as the Text says, Acts 18.12.17. When Rulers can look on, and see ill things done, without exerting the Power they are intrusted with, to curb and restrain them; or, give liberty and connivance, as Gallio did, nay, perhaps, encouragement to Rabbles, to act their Outrage and unjust Violence, either for punishing, or curbing those they would willingly see brought down: by not giving check to these wickednesses, they make them their own, and become answerable to God for them.
2. Sometimes, as when 'tis lodged in a certain number or Body of Men; they are only sharers in Power, and to act in Concurrence with others, by common Consent and Opinion. And each one partakes here in any unlawful thing that passes among them, unless he openly interpose and protest against it, or visibly manifest his dissent from it. For what is decreed, or done at such Meetings, is all by their Authority, and in all their Names. And when the Debate comes, whether any particular thing shall pass as their Act or no, they sit there to speak their minds. And if they gainsay it not, it goes as if it were their mind; and by such silence it comes to …ffect, and they give as much Authority thereto, as if they had expresly consented. If an unrighteous thing is proposed, and waits for their consent; if they suffer it to pass on without their denyal, it appears they were either for promoting, or permitting it. They did not prohibit it when they could, and when they were put thereupon. And qui non prohibet, quando po…st, ac debet, jubet, says the Rule: by not prohibiting, they authorised; their not gainsaying, in Moral estimate, is consenting to it. They are … to do there, what they do visibly. And if then they do not visibly disclaim, and cast out such an unlawful thing; they visibly approve, or give way to it. †Mar. 9.40.He that is not against us, is on … Part, holds true in this case. That is, when a thing is sought to be carryed by any helps, by this saying, he is got over to its side, who, when he might, will not hinder or oppose it.
Accordingly, when any such thing passes, the construction is, as having every ones Consent, if … gainsays it. Thus it is said, of the Company, or College and Council of Priests, whose share was so Great in the Jewish Judicatories, that they Murder'd with one Shoulder or Consent: because, if any of them had any dislike, or inclinations to justice in any Persons case, he kept them to himself, and, for ends, gave way to what injustice the rest decreed, not openly dissenting from it, Hos. 6.9. And therefore Joseph of Arimathea, that Good and just Counsellor, as the Scripture stiles him, when he was against the Judgment of the rest of the Council, in the cause of Christ, shewed them he did not partake therein, by his open dissent from it. He had not consented to the Council and Deed of them, saith St. Luke, but had given his opinion and voice against it: openly owning afterwards the innocence of that just Person, and going in to beg the Body of Pilate, Luk. 23.50, 51, 52. 'Tis not then for men in such Stations, thro timorousness, or politick considerations, to conceal themselves, when unrighteous, or unconscionable things, are going on. Their connivance and Permission, who are in Place and under obligation of Prohibiting, brings Guilt upon them: and, by not forbidding and opposing, they partake in the evils which are done.
3. Sometimes again, tho they are in no place of Power, to coerce and restrain; yet they are in place of Teachers and Monitors, to admonish and give warning. This is the case of Ministers, who from this are styled Watch-men, Ezek. 33.7. and c. 3.17. Watching for your Souls, as they that must give an account, as St. Paul speaks, Heb. 13.17. Their Care, and Calling, is to keep out sin, or to Reform it: so if others sin, thro' their neglect, or fault, they are more especially accountable for it.
They are more particularly Guilty of the sins of those committed to them, when their People either fall into any impious, or unrighteous way, or thing, or continue therein:
1. First, For want of their giving them warning. Thou shalt hear the word at my mouth, and warn … from me, says God to the Watchman, Ezek. 3.17. and c. 33.7. they must not take the word of their Preaching, from any appearance of humane Advantages, or serviceableness of any way to Secular Purposes; from its being set on by the arm of Authority, the heat of People, and cry of the times; which is not to hear it from God's mouth, but from carnal suggestions. But if it is a breach of the mind or will of God; however desirable that way may seem on those worldly accounts, as his Ministers, they must speak his word, not the World's, and in his Name declare against it. And if any perish at such times, for want of their giving warning, God declares he will exact his Blood at their hands. When I lay a stumbling Block, or Opportunity and Temptation to fall from any Righteous way, before a Righteous Man; if he turn from his Righteousness, and commit Iniquity, because thou hast not given him warning, his Blood will I require at thy hand, Ezek. 3.20. Or, when a wicked man, that is already plunged in Sin and Death, continues therein, for that thou blowest not the Trumpet, and givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life: his blood will I require at thine hand, v. 18. and c. 33.6.8.
The Ministers work is to save Souls alive, by the ministry of the Word. And if any Souls dye, for want of the word; their death is owing to a want in his ministration: and he is guilty of the blood of Souls, by not speaking the word, or being silent. His giving warning, is necessary, as God says in Ezekiel, as to save his Peoples, so to deliver his own Soul, c. 3.19. and c. 33.9. And St. Paul says, they must keep back nothing that is profitable for them, Acts 20.20. but declare to them the whole counsel of God, that they may be pure from the blood of all men, v. 26, 27. But of all other times, it is not for them to hold their tongues, when danger and temptation comes. Then their Flocks need most of all to have, and take warning; and therefore then are they more especially bound to give it. When those ways of death are recommended to them, the Word is most necessary to keep them alive; and therefore then especially the Ministers thereof are to administer it. When the Watchmen seeth the sword a coming, then is he at his peril, saith God, to blow the Trumpet, and warn the People of it, Ezek. 33.6. When he seeth the Wolf coming, i. e. any terror or wolfish Cruelty, to force on an ill thing; then is his time to call out to the Sheep, and by the greater fears of Religion, to guard them the best he can against it, as we learn from our Lord, Jo. 10.11, 12.
2. Secondly, Through their misleading them, if they do not only fail to warn them from an ill way, but go before them therein. The Shepherd is to lead out his sheep, and go before them; and they are to follow him, as our Lord says, Joh. 10.4. And their going wrong must therefore be more especially chargeable on him that leads them wrong; the st…aying of the Flocks, imputed to the straying of the Guides. Especially, when they lead them wrong, in the Ministries of their Function and in the very house of God send up from themselves, and their Congregations, such an Offering, as, instead of ho…ouring God, shall prophane him. This God mightily resented among the Jews. Both Prophet and Priest are prophane, yea, in my house have I found their wickedness, saith the Lord. Therefore th…s saith the Lord, concerning the Prophets, Behold, I will feed them with wormwood, and make them drink the water of gall: for from the Prophets of Jerusalem is prophaneness gone forth into all the Land, Jer. 23.11.15. These ways, if their People follow, and are led by them, turn even their piety into prophaneness. Or, if they see through them, and discern the Pollution, it makes the Lord's People to transgress, or foreign, as the Septuagint render it, i. e. it makes them refrain or forbear God's service; yea, to abhor the Offering of the Lord, which God took so heinously at Ely's Sons, and sets down as a special aggravation of their wickedness, 1 Sam. 2.17.24.
And thus it is, when the Ministers of God shall go before the People, in an idolatrous or superstitious worship. Or in prostituting and prophaning of Prayers and Praises, to immoral uses, (immorality and injustice being as certainly abominable to God in worship, as superstition is;) applying all the Solemnities of Prayer and Thanksgiving, to the countenancing and carrying on of wicked and unrighteous things. As the Jews, who, whilst they were going on in the greatest immoralities, as Theft, Murder, Perjury, &c. would in the midst thereof recommend themselves and their ways to God, in his own house, (so prophaning the most sacred Services of Religion, to credit and set off their wickedness,) and say, we are deliver'd to Do, or, as the Syriack, deliver us, O Lord, whilst we are Doing all these abominations. By which prophane usage, his house, as he says, was become a den of Robbers, or a place to protect, to shew forth, and carry on injustice, in their eyes, Jer. 7.9, 10, 11. Or, when they go before them, in horribly perverting the Solemnities of Repentance, their Fastings and Humiliations, not to cure, but to carry on their unrighteousness. As the Lord complained of the Jews, who fasted for unjust strife and debate, and to smite, not in a righteous cause, but with the fist of wickedness: not with intent to let the oppressed go free, and to break every yoak, (or depraved judgment and sentence, as the Chaldee;) nor to loose the bands of wickedness, i. e. tied on by the Congregation of wicked Judges, in fraud of the innocent, as from the Chaldee Grotius notes; but to bind those bands still faster on, Isa. 58.4.6. Or, lastly, when they shall lead them on in gross hypocrisie and dissimulation, uttering those desires or affections to God in words, which they neither have themselv…s, nor would have others to have, in their hearts: which may come under the sending forth hypocrisie through the Land, or gross dissimulation and plain mockery of God, that, according to the rendring of the margin, is so severely threatned, Jer. 23.15. When the Ministers of God, who, in Prayers and Devotions, are the mouths of the People, shall by these, or any other ways, put ill things into their mouths, and lead them on, not in a pure, but in a polluted and prophane Service; or otherwise, in any wicked, or unrighteous thing: t…ey are accountable for their followers, as well as for themselves; and must expect to share in their Peoples unrighteousness or impiety, as well as to bear the burthen of their own.
3. Thirdly, Through false Doctrine, when they teach them to †Isa. 5.20.take darkness for light, preach peace where they should denounce judgements: and so, either at first seduce, or afterwards s…rengthen and confirm them in any ungodly, or unrighteous thing. This is like to be the consequence of the former. For, if once the Guides go before the People in an unlawful thing, their practice will be headed by a Doctrine, to call in others, and to justifie and bear out both what their People and themselves have done. And thus to teach Men to sin, is to be guilty of their sins with a witness. He that shall break the least of these Commandments, and shall teach men so; shall be called the least in the Kingdom of Heaven, Mat. 5.19. And thus it is, when the Ministers of Christ instruct and hearten on their followers, to do any thing contrary to right and justice, to Christian simplicity, truth, and faithfulness, to their Promises or Oaths, to the Duties they owe God, or God's Vicegerents, or to any Commandment, respecting either God, our Neighbour, or our selves.
This teaching others to go against the obligation of any of God's Laws, is commonly by distinguishing away a Duty, so to shorten and abridge it, that it shall not reach us. Or to blanch and varnish over our own actions with palliations, or fair Pleas and Pretences of excuse; that they may not be thought to oppose, or infringe it. This pains, in making such Fig. leave covers for moral Nakedness, and starting plausible Palliations for foul Practices, God taxes as daubing in the false Prophets. One, that is the People, Built a Wall, says he, viz. of ill manners: and loe! others, i. e. the false Prophets whom he there accuses, Daubed it with untempered Mortar, i. e. palliated or blanch'd it over with fair Colours and Pretences, that thro these, as Grotius notes, men might not see the filthiness of their Vices, Ezek. 13.10.
Such was their Pretence, who bore the Jews in hand, that the securing of Religion, or of Gods Temple and Service, would defend and warrant them in any Acts of immorality and unrighteousness. The Temple of the Lord, the Temple of the Lord, was what they had to oppose, as a sufficient defensative, against all denunciations of judgments, for perversion of Justice; and which therefore God tells them were lying words, and would fail those that relyed on them, Jer. 7.4.8. And when there was nothing but Bribery and Corruption, the Heads judging for Reward, and the Priests teaching for hire, and the Prophets Divining for Money: yet would they say, none evil can come upon us, and that leaning on the Lord, because the Lord is amongst us, Mich. 3.11. And this Grotius conceives was the Salvo of those false Prophets of Jerusalem, who so strengthened the hands of evil-Doers, that none returned from his wickedness; viz. as he explains it, by flattering them in their vices, and promising things prosperous, because of the Temple, and the House of David, Jer. 23.14. These Salvos and Palliations, they wo…ld still start anew, as, in the way they were i…gaged in, any came to need them, and fit them to every ones case. Which God, in Ezekiel, calls making Kerchifs, or Vales, for every Stature, i. e. as he Comments, fair Pretences to cover the sins both of great and small, Ezek. 13.18. And these base flatteries, to please and bolster up Sinners, St. Paul absolutely disclaims thro' the whole course of his Ministry. Neither at any time used we flattering words, courting favour by speaking pleasing things, or suiting our Preaching and Doctrines to the humours or necessities of Men, like the temporizing Gnosticks, 1 Thess. 2.5.
These Palliations and Pretences they would still change, as put to it by new necessities. Or, go off from one, when it was sore pressed, or seem'd more weak, to another that could promise to help them better out, and was thought able to bear up that wicked or unrighteous Act which they sought to defend by it. And accordingly, of the False Prophets, the Spirit of God observes, that they caused his People to err, as by their Lyes, so by their Lightness. Still shifting Principles and Pretences, as serving turns and necessities did inforce; thinking and saying, now this thing, and anon that, very unconstantly, as Vatablus explains it, Jer. 23.32.
And by such Salvos and deceitful Pretences, shifted as oft as their Necessities or new Tryals would require it, they bolstred up Sinners in their sins, and made their Consciences be at ease in the way of their unrighteousness. This God stiles, sewing Pillows under the Elbows, it being a way to make take their sins soft and easie, whereupon to settle and rest themselves; and for which he denounces Woe against the false Prophetesses, Ezek. 13.18. Or, at other times, speaking Peace to them, to whom no Peace, but terror and indignation doth belong. As the false Prophets did, against whom God declares, that his hand should be upon them; and that they should not be in the Assembly of his People, or place of teaching any more; nor their Names stand in the Roll of Israel; nor they ever return into their Country again, as others should at the end of the Captivity: because, even because, they have seduced my People, †Jer. 23.17.saying Peace, and there was no Peace, Ezek. 13.9, 10.
Now, when the Ministers of Christ, and Guides of Souls, shall not only by neglect of warning, contribute to the Peoples sin; but shall come, moreover, themselves at any time to lead them on by Example and Doctrine, and speak Peace to them therein; it makes a deplorable State, and must needs make a sad reckoning. For,
1. This must needs draw the People by Troops into unrighteous ways; and prevent their return from them. Especially, if it happen that they have a great appearance of present ease and interest in this world, to draw them on: as well as the Authority and Doctrine of their Guides, to justifie them therein. So that by this means they will be answerable for the sinning, and sinful persisting of their People and Followers; which will lye not only at the Peoples, but also at their Teachers Doors. Thus God charges those Prophets, who, by starting Salvos for unri…hteous Actions, or †v. 10.dawbing for sinners, or †v. 18.…wing Pillows, had made them hope for Life in those ways; that they had strengthned the hands of the wicked, that he should not return from his wicked way, Ezek. 13.22. And this again he lays to the charge of the Prophets of Jerusalem, that by their Lyes and Adulteries, or Adulterations and …alsifications of their Duty in these points, by …ch Salvos, they had strengthned the hands of evil-doers, that none doth return from his wickedness. Which he cries out of as an horrible thing, and for which he says, they are all of them as abominable to him as Sodom, Jer. 23.14. Whereas, had they in the day of tryal stood firm, and had caused his People to hear his words; then they … have turned them from their evil way, and from the evil of their doings, v. 22.
…. And by drawing them into sin, and detaining them therein, it throws them into death and destruction, which lays their blood, as the Scripture says, at the Watchmens doors. For whether it be with, or without warning, that the People come into the ways of death; 'tis death still, which is at the end thereof. The same wicked man shall dye in his iniquity, though thou givest no warning, saith God, Ezek. 3.18. he shall dye in his sin, v. 20. and c. 33.8. Though the false Prophets deceived them, as Jeremiah †v. 13.suggested to God in their excuse; yet shall the People fall into ruine, and I will pour their wickedness upon them, Jer. 14.16. When the blind are led by the blind, saith our Saviour, or a blind People by blind Guides, both shall fall into the ditch, Mat. 15.14. The People at such times are generally misled by false Guides, because they wish for such, and will hear no others. The Providence of God leaves the… not utterly destitute of faithful Monitors, but they turn a deaf ear to them. They are bent upon wicked and unrighteous ways, and love to be flatter'd and bolster'd up therein: yea, too oft, God knows, are ready to bite and devour any that shall freely and faithfully reprehend them. And this makes their Guides to lean to flattering Doctrines; to do, and say, what will please, not what should profit. So that here is a circle in sin: they first lead, or drive their Guides, and then are led by them. And if they will be thus misled into destructive courses, it is at their own peril. They are misled into death, as well as into dangers: their being misled will burthen and condemn their leaders; but will not clear and excuse themselves.
3. It casts, as the People, so the Guides and Ministers themselves, into daily and new trains of sin. The way of virtue and uprightness is uniform, and always the same: but there is nothing, but variety without end, in folly and wandering. When once men give way to make false steps; after they have made one, they will soon be call'd upon to make another, and never know when to give over. It is in ill ways, as it is in ill reasonings, there is a nearness and connexion among them: and once grant one wicked method, which is a moral absurdity, and, according to the Rule, dato uno absurdo infinita sequentur, infinite more will follow it. Thus God tells the false Prophets, who strengthned the … of the evil doers, by their unrighteous shifts … Salvos, that, having got thus upon an ill …tom, and in unrighteous ways, their way should … unto them as slippery ways, wherein they would … be able to hold their feet; and that also in … darkness, where they would not have light e…ough to see where they might make the …est step; and after all, that in this way they … be driven on. And numerous must their …lls be, who are posted on from thing to thing, … all in a way where they have no light, and most unsure footing, Jer. 23.12.
4. It also intraps, and punishes them in these sins. By taking these false ways, they do not usually escape, but meet their fears; and, … of getting from, run into troubles and calamities. Their false ways, and flattering hopes, and talk of deliverance from threatned evils, God turns into real overthrow by them. Thus, of those Prophets, that would promise deliverance by their own false ways, and fancied grounds, … a People that did not put away, but hold fast their unrighteousness, and perversions of justice, and say the sword and famine shall not be in this Land; by sword, and famine, shall those Prophets be consumed, saith God, Jer. 14.15. And to those false Prophets, whose study lay in excusing and blanching over sins, by unsound pretences and palliations, or daubing the wall with untemper'd mortar, as 'tis call'd in Ezekiel, God declares, that the wall shall fall, and that they shall be consumed in the midst thereof, Ezek. 13.14. Their ways are slippery, and dark ways, as we heard from the Prophet Jeremy, and when driven on, they shall fall therein, and have evil brought upon them, Jer. 23.12.
5. It will bring them to shame, at the discovery of the rottenness, and unsoundness of their Principles. Their daubing is liken'd to untemper'd mortar, which, for want of straw, or good tempering, cannot stick long together. It will first or last be broke to pieces by God, who sets himself against it, to disgrace and overthrow it. Though it strengthen it self never so much, in names and numbers; and though men should still fall off, and the way of righteousness be forsaken of all its friends, and greatest visible supporters: yet will God never desert that way, though man doth; and when some forsake it, he will not want an instrument, but raise up others to defend it. No Combinations of men shall ever make falshood to be truth, or wrong to be right. Nor, as he told the Jewish daubers, will he allow them long to appear so, before he wash off the paint, and break down the wall, and discover the foundation of it. Say unto them that daub it with untemper'd mortar, saith he, that it shall fall: there shall be an overflowing shower, to wash it away, and hail stones shall beat it down, and a stormy wind shall rent it, Ezek. 13.11. I will rent it with a stormy wind, in my fury, saith he again, v. 13. I will break down the wall that ye have daubed, v. 14. I will accomplish my fúry upon the wall, and upon them that daubed it with untemper'd mortar. To wit, the Prophets of Israel, who thus plaster'd over a wall of wicked ways, with a daubing of untemper'd, or unsound Salvos and Pretences, v. 15, 16. Repeating it thus often, as †ad v. 14.Calvin notes, because the People were so strangely bewitched … these fair covers and palliations. These Principles, as he continues to add, shall be lost and buried: I will say unto you, the wall is no more, … they that daubed it, v. 15. They shall be …id so bare, so openly detected, and universally condemned, as to turn into a reproach and by-word. When the wall is fallen, shall it … be said unto you, where is the daubing wherewith … have daubed it? v. 12.
6. Lastly, To compleat the sad consequences of such falls, in the Guides of Souls, as they are thus full of guilt, so are they, on the other side, of all others the most empty of hopes, and appearances of cure. The Ministers of Christ are the reformers of manners; like the …, as our *Mat. 5.13.Lord compares them, saying, ye are the salt of the earth, which is to season all other things, and keep out putrefaction and rottenness. If the People sin then, the Guides are set to season and amend them. But when the Guides themselves are fallen, to lead others on, and teach them unrighteous ways; what so likely means is there left, for their new seasoning, and reformation? If the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, there being no use for insipid salt, but is to be cast out, and trodden under foot of men, was the saying of our Lord, Mat. 5.13. Have salt in your selves, therefore, is well added in St. Mark, since, when the savour is once lost, it is so hard to restore it, Mar. 9.50.
By these things it may appear, how the Guides of Souls, who are in place of warning and instructing, and Magistrates, or Men in power, who are in Authority of punishing or restraining, may partake of other mens sins, by not prohibiting.
3. Thirdly, He partakes in the guilt, qui ministrat, that acts in subordination under an higher Power, or ministers in an unlawful business.
The Roman Law was more favourable to persons under Command, imputing the action, not to the inferior, who was but as the instrument, but to the superior, who required, and was the Author of it. To that purpose are these rules of Law. Velle non creditur, qui obsequitur imperio Patris, vel Domini. *ad Calcem Just. instir. p. 219.Reg. Juris 4. ex Vlpiano. Is damnum dat, qui jubet dare; ejus vero nulla culpa est, cui parere necesse sit. †Ib. p. 236.Reg. Jur. 169. è Paulo. Particularly as to Servants, they were so much under their Masters power and command, as not to be accounted a separate head in Law, nor was an action to be commenced either by them, or against them. Cum servo nulla actio est. *Ib. p. 230.Reg. Jur. 107. è Gaio. Ad ca, quae non habent Atrocitatem facinoris, vel sceleris, ignoscitur servis, si vel Dominis, vel his qui vice Dominorum sunt, (veluti tutoribus,) obtemperaverint. †Ib. p. 23Reg. 157. ex Vlpiano.
But as to the account of Conscience and Religion, Christ tells his followers, that they must be no Mans Servant in a forbidden thing. For he that is call'd, being another Man's Servant, is call'd to be the Lord's Free man, and must be at liberty to serve him. Being bought with a price, they must not be the Servants of Men, 1 Cor. 7.22, 23. Among those that are baptised into Christ, there is no difference of bond or free, but the same Rule of living, and way to Heaven for both, Gal. 3.27, 28. Col. 3.10, 11. So that the Pretence of being under Authority, and acting in subordination, must never carry any Christian against any of his Lord's Precepts. If it is an unlawful thing, as a Christian, or as Christ's Servant, he cannot minister therein. And if, notwithstanding the voice of his heavenly Lord to the contrary, in regard to an earthly Lord, he will yield to minister and act in it: he dips his hands in the guilt thereof, and is answerable for it. Wo to them, saith God, not only that decree unrighteous decrees, as Judges and Rulers; but also to them, that write grievousness, or, as the margin, to the writers that write grievousness, i. e. the Scribes, that write down and promulge what in justice the other have prescribed, Isa. 10.1. Thus the Captains of fifties and their Companies, who would go upon the impious errand, of apprehending the Lords Prophet, were guilty, and punished accordingly, as well as he that sent them, 2 King. 1.9, 10, 11, 12. And one thing among others of higher Nature, whereby the Scripture expresses Judas's partaking with the Jews in that Wickedness, is his being Guide to them that took Jesus, Act. 1.16. Accordingly, the Apostolical †Can. 71.Canons punish Christians, for performing ministerial services, as carrying Oyl, and lighting the Lamps in the Gentile Temples, or Jewish Synagogues. And on the invasion of the Goths, and other Barbarians, who fill'd those parts of the Empire with Spoils and Murders, the Canons of St. Gregory Thaumaturgus, (confirmed by the 6. Gen. Council in Trullo, Can. 2.) Censure those Christians, who, tho under their power as their Captives taken by them before, would yield to come along with the Barbarians in these incursions, to †foreign St. Greg. Thaumat. Can. 7.shew them the ways, or houses, which the others were ignorant of.
4. Fourthly, He is a sharer in the Guilt, Qui adjuvat, who not only Ministers under another, as an inferior, whereof before; but, as an Equal or Complice, helps it forward. He that will freely furnish out necessaries, or do his part to bring it about, or any way help another to Sin, therein Sins with him.
Thus it is,
When they will put their Forces, or Furniture, to his, as to a common stock, by a joynt Supply to accomplish and bring it about. Cast in thy Lo… with us, let us all have one Purse: was the Voice of those that invited others to come in for a share in their Wickedness, Prov. 1.14.
When they are to be Partakers in, and have a Dividend of the Profit. The Receiver, as we use to say, is as Bad as the Thief. And when thou sawest a Thief, thou consentedst with him; or, by accepting a Proffer'd share of his Gettings, camest in to be a Consenter, or Complice in his wickedness, Ps. 50.18.
When they are Partners with them, in their Counsels, Cares, and Studies, to bring their wickedness to effect. Thus in the Psalmist it follows, and hast been Partaker with the Adulterers, one intrusted with their Counsels, and laying thy head together with theirs, for the accomplishment of their Lusts. This is being of their Club, and coming in to the Confederacy and Counsel of the wicked: which is the way, not only to partake in the ill they Do; but to lose all Remains of Virtue and Goodness, and come to be as bad as they. If Designers of ill, shall form themselves in Bodies, and meet to Consult, and Carry on their Ungodly, and Unrighteous ways; it is high time, for all that would keep innocent, to stand off, and look to themselves. The warning of Jacob, is the best Advice that can be given in this Case. O! my Soul, Come not thou into their Secret, and unto their Assembly, mine Honour be not thou united, Gen. 49.6. Such Complices may have their several Posts in acting; but, being all Privy to the thing, and acting in their Respective Stations to help it on, they are all as one man in the Sin. Paul was a Principal in the Death of Stephen, tho his Part was not to throw a Stone, but to keep the Rayment of those that slew him, Act. 22.20. Being all ingaged in the same Cause, tho some may have a different task therein; as his part is, that goeth down to the Battel, so shall his part be that tarryeth by the Stuff, saith David, they shall part alike, 1 Sam. 30.24. And agreeable to this, is the 71. Canon of St. Basil ad Amphilochium, decreeing equal Punishment, to the foreign, those that are conscious or Complices; as to the foreign, the Actors and Effectors of any Wickedness.
When they Perswade to it: for to Perswade an ill thing, is to bear a Part in it. As Eve did Adam, to eat of the forbidden Fruit; who was taxed, not only for her own, but for his Sin, and for being first in the Transgression, Gen. 3.16, 17. and 1 Tim. 2.12.14. And as Jezabel was, for the wickedness of Ahab, because she stirred him up to it, 1 King. 21.25. And if, by importunities, they urge and weary those to Do a Wicked or Unjust thing, who are timorous, or backward and unwilling to Do it of themselves: they shew more Malice, and come in to Partake higher, and be Deeper in Guilt, than the very Actors. So our Saviour speaks, in the Case between the Jews, and Pilate: they urging and importuning him to Crucifie our Lord, against his own Desire and judgment. He that delivered me unto thee, saith he, hath the greater Sin, Jo. 19.11. And so 'tis in the unjust Clamours of the Populace, (whether greater or lesser Vulgar) when, at any time, they seek to terrifie and overawe Magistrates and Judges, and, under the Name of demanding Justice, call for the greatest iniquity, and unjust Violence: which brings all the innocent Blood, that is thereby shed, upon their own heads.
When they furnish out Provisions for it: as still to set on strong Drink before those, who, as they plainly see, Design to be intemperate; or, lend a Sword to one whom they perceive intending to commit Murder therewith; or, bring a man a burning Coal wherewith to Fire the Temple; or willingly to furnish out, and equip a Person any other ways, for a wicked and unrighteous Business. This Administring of Furniture and Provision, for an Unlawful Act, is to partake in it. For those are a necessary help, without which the Actor, as wanting matter to sin withal, would not be able to fulfil his Lust; and so will readily own himself beholding to them for it. †Ro. 13.14.Make no Provision for the flesh, to fulfil the Lusts thereof, is a Rule to keep clear of Sin, either in our selves, or others. The Law requiring us to Love our Neighbour, as we do our selves; and no more to set on sin, or help out an unlawful Deed, in their Case, than in our own.
When they Express Good wishes, and Pray for success to it. For, since Events depend most on Providence, Prayers to God are among the highest Assistances: And a man cannot shew a more real Concern and Espousal of any Act, than by Endeavouring the best he can to engage God for it. He that bids him God speed, is Partaker of his Evil Deeds, says St. John, 2 Jo. 11.
When they go out Lovingly to Meet and Welcome them, or Friendly Harbour and Receive those in their Houses, who are going upon ungodly, or unrighteous Errands. This shews their heart goes along, and that they are ready to further, as it falls in their way, and take part with them. Thus, Jehonadab's heart being Right with Jehu's, is set off by his coming to Meet him, 2 King. 10.15. And, Receive not the bringer of false Doctrine into your Houses, saith St. John, when he Cautions against Partaking in his Evil Deeds, 2 Jo. 10.11. And thus, on the Canon of St. Basil, equallizing the Complices or conscious, to the Actors of a wicked business, †ad Can. 71. S. Basil. ad Amphiloch.Balsamon notes, that he, who Hides and Harbours a Thief, is a Thief in the account of the Civil Law. And those, who were studious to conceal and shelter the man who had offer'd his seed to Moloch, or to hide their eyes from discovering him, the Law taxes as going a whoring after him, or, as the Septuagint, †foreign.Consenting and thinking the same with him, Lev. 20.4, 5.
5. Fifthly, he partakes in the Guilt, Qui approbat, that is pleased with an ill thing, or Applauds and Defends it, or him that doth it. For this shews such a mans Heart is a Party, tho his hand was not: and that he wants only opportunity, and temptation to Do the like. And by Approving afterwards, he confirms him that did the Deed; and encourages him to persist therein, or to go on. Nay, such come in oftentimes, not only as Partakers; but, by way of aggravation, as being worse than the Principals and Actors: these ingaging themselves therein without the others Temptations, which may plead some infirmity; and that argues them to have more Malice, and to be more fully bent on the Wickedness. So, in the rank of Sinners, these are set higher by St. Paul: not only Do the same, but have Pleasure in those that Do them, Ro. 1.32.
Such are
He that inwardly delights, and takes Complacence in a wicked, or unrighteous Act: which is to take part thereof, in Will and Affection. And this is one thing, whereby the Scripture expresses Saul's Partaking in St. Stephen's Murder. And Saul was foreign, approving and well pleased with it, or Consenting to his Death, Act. 8.1. It is what the Apostle so severely Censures in the Romans, that what ill they did not act themselves, they were glad of, and had Complacence in, when they saw, or heard it done by others. Not only Do the same, but take Pleasure in those that Do them, Ro. 1.32. Quid refert, says †Philip. 2.Cicero, …rum voluerim fieri, an gaudeam Factum? 'Tis the same thing, whether a man wills before to have a thing done, or rejoyces in it when it is done. The Will in both is the same: And if he did not will it before the Fact, that was only, as not being informed thereof, or asked the question.
He that Praises it. †Quid interest inter Suasorem facti, & probatorem. Cic. ib.He is as Guilty that Applauds, as he that Perswades to it, says Cicero. Nay he comes in deeper than a meer Actor, and turns Factor for it. For to Praise, is both to justifie, and take part with him that did it; and to recommend, and take part before hand with any other that shall do it. It sets off the Wickedness, not only as an innocent, but as a worthy and honourable thing: So to make the Offender, instead of turning Penitent, to grow Proud thereof; and to draw in others, (men beng naturally covetous of Honour,) to Do the same. And he, that looking on one side, will Praise the Evil, looking on the other, will be as ready to Vilifie, and Expose the contrary Good. So that such Commenders, and Extollers of Unlawful Acts, in the degrees of Guilt, may bid fair for the top of David's Scale, viz. to sit down in the Seat of the scornful, Ps. 1.1. And thus a Commender partakes, not only when he Signalizes himself, and is particular in Praises, but if he strikes in with the common Cry, and bears a part in the popular Voice, when it is unjustly loud, to cry up ill, or to cry down any virtuous and good things. Had we been in the days of our Fathers, say the Scribes and Pharisees, we would not have been partakers with them in the blood of the Prophets, viz. By joyning in the general Cry and Clamours for their Blood, or Applauses of those that shed it, Mat. 23.30. And St. Paul gives it as one instance of his partaking in the death of the Saints, that, when they were put to death, he Concurred in the Popular Acclamations, and bore his part in the Common Cry, or gave his Voice against them, Act. 26.10. Thus easily and unwarily may rash, or timorous and complying Persons, in Hot and Violent Times, plunge themselves in guilt, by Applauding as the number doth, and speaking well, as others about them do, of any impious or Unjust Ways or Acts, which those times shall happen to be fond of.
Next to him that thus Praises and Extols, I add him that Justifies and Defends it. Such men will maintain it, if not as meriting praises, yet, however, as innocent and blameless. To become thus a Pleader and Advocate for any wicked or Unjust Act, is highly to take the part thereof. It has many Partakers, on account of good will and inferiour assistance, among those that cannot pretend to be the Patrons and Defenders of it. He that will undertake to Defend, is no whit inferior to him that Commits a Fault; nay, in great respects beyond him. In as much, as he that Commits it may be carried on against his mind, by temptation, and infirmity of passion: but he that Defends it, is for it in mind and judgment.
Next to this, he Partakes, who, though he doth not come openly and fully to Defend, yet …isibly Countenances and Approves it; so far as he joyns his will and carriage, his opinion and suffrage to the Offenders, so far he partakes in the Offence. Every expression of Approbation, in proportion to its degree, puts him into the Evil-doer's Cause, and makes it his own.
Now, such Countenance and Approbation it is, when they are kind and friendly, as I noted, in Saluting, Entertaining, or going out to Meet him, as he goes about the Evil Thing. Do not Salute, or bid him God speed, nor receive him into your houses, that ye partake not with the bringer of false Doctrine, was the Rule given by St. John.
When they look on in the Act, without any shew of Horror or Dislike, and as Men pleased and delighted with it. This is to shew Favour to an ill thing, which is to partake with it. Accordingly, St. Paul gives this as one instance of his being a Party to the death of St. Stephen, that he was standing by, or looking on with Liking, as one Consenting to them, Act. 22.20. And therefore he directs us, when we are present thereat, to manifest Dislike, or Reprove them in a Work of Darkness, that we may have no fellowship with it, Eph. 5.11. And thus the Fathers taught the Christians, about communicating with the Sins of the Heathen Shows or Spectacles. We think it no great difference, says *Legat. pro Christ. p. 38.Athenagoras, whether a man be a Pleased Spectator, or an Author of the Murther. Whilst Willingly, and with Approbation they behold them, they act over all the things that are done, by seeing, and assenting to them, says St. †De Gubernat. Dei, l. 6. p. 191. ed. Ox.Salvian.
When they would put on the outward dress, and appear like him that doth it. This is in appearance to partake with the sin, though in heart they are against it. And accordingly, to the World they appear as Actors therein, and are reputed as Parties to it. They go Halting indeed, and it may be are not what they seem. But though they do not admit the whole, they take part therein: the outward shew and form, though not the inward Sentiment and Approbation. This it to Do what Elihu justly reprehended, but unjustly fasten'd upon Job, to go in company with the workers of iniquity, and walk with wicked men: or to borrow their shape, and say and Do, shew and seem, as if a man were one of them, Job 34.8. Thus did the Judaizing Gnosticks, who, to avoid Persecution, said they were Jews, and seemed zealous for Moses; but inwardly were not, nor kept the Law, (as St. *Gal 6.12, 13.Paul also notes,) Rev. 2.9. Thus also, as I formerly observed, were the Libellatici of the Primitive Church; who, though in truth they had done no such thing, yet sought to be numbred, and pass among those that had done sacrifice to Idols. But besides, the insincerity hereof, which I have shew'd above, this is plainly to take part with those ungodly ways, giving them the visible part and appearance, whilst the invisible is Reserved to God. It is Halting between two Opinions, as if God, who in point of Worship declares himself a jealous God, would in that Worship admit Error and Wickedness to go halves with him, and be his Partners, carrying away the outward, whilst he doth the inward Service.
Lastly, he shares in the Guilt, who, though he d…th not inwardly approve, nor Praise it to oth…rs, yet deceitfully Complements the Actor of an i…pious or unrighteous thing, and flatteringly …lauds it to himself. This Carries with it the Guilt of praising an evil thing, which it doth to the Guilty person, and aggravates it with Falshood and Dissimulation, speaking therein contrary to their own Opinion. It Flatters the Offender in his Evil Way, which is to harden him in his Sin, and bar all thoughts of Repentance or Restitution, and make him not only ready, but ambitious to repeat the same again upon the next Temptation. And this is to partake in one Sin, and to prepare him for more, laying before him new snares, both of Sin and Danger. A man that flatters his Neighbour, spreads a Net for his feet, saith Solomon, Prov. 29.5. A flattering mouth, says he again, worketh ruine, Prov. 26.28. So that such a Caressing and extolling Fatterer comes in, and Partakes, as a cause, both of his sin and Fall.
6. To all these ways of Partaking in the Sins of others, may be added, lastly, the contributing thereto, by the scandal of our Falls, or ill Ex…ples. All ill Examples are but too powerful in promoting ill things. Good Examples are not so successful in kindling Virtue, as bad ones are in Propagating Vice. The main Reason is, because Wickedness is more agreeable to corrupt Nature and inclination; and Virtue and Holiness are Cross to it. An ill Example leads them to follow Nature, but a good one to over-rule and subdue it. So they readily follow one, because it calls them only to please themselves, and are more hardly wrought on by the other, as calling them to Self-Denials. Which is the true Cause, why the Devil and his Servants have so many more Followers in this world, than God and his Saints: he and his instruments inviting them still to ways that pursue their fleshly Lusts and Passions, but the other to curb and restrain them.
Now the State of Mankind being thus, and corrupt Nature like tinder, most ill Examples, that are all as so many sparks of fire, will be apt to catch one or other. But then they are most unhappily influential, when ill things are committed by Parents and Magistrates, or by Men in Power and Authority over others. For then, besides their conduciveness to ends and inclinations on other accounts, they are taken up, as the way to have an air of greatness, or to gain favour, and recommend themselves; or to be like those whom Nature has made dear, or Honour great and glorious in our eyes. Or, when they are acted by Persons of note and eminence, for Wisdom and Goodness. For then they come, as having lost their illness, on a presumption no ill could come from such Actors. Nay, if they are Pillars of Truth and Piety, in deference to their Judgments, numbers of good minds are apt to distrust their own, and call in question even the plain Voice of Conscience, and the clear Sense of Good and Evil, Right, and Wrong. So that such mens Falls, never go alone, but strengthen the wicked in their Evil way, and shock the strong in the way of Truth, and turn the weak out thereof: Yea, they put a reproach into …he mouths of its Adversaries, and make the way of Truth and Righteousness to be evil spoken of. All which, to their own, adds the sins or falls of many others. And this must accumulate guilt, and inflame reckonings. He that by his sin, draws others, not only to sin after him, but to blaspheme, must needs precipitate others as well as himself into destruction; and so will be guilty, and answerable for as many as he has drawn into guilt with him, G l.says Salvian.
Thus, by all these fore-mentioned ways, to omit others, may Men make themselves Guilty of others Sins. Though they are not Actors in an impious or unrighteous thing, yet if they enjoyn it; or, being in Power, do not use their Power to prevent and punish it; or, in things that go by consent, if they do not expresly refuse their consent when 'tis asked; or, if Ministers, if they neglect to warn against it, or mislead their People, and go before them therein, or invent Salvo's, and unsound Palliations, to defend and …olster them up in the same. If, when in Service or subordinate Office, they Minister in an Unlawful Business, or help it forward, as Complices in Studies or Counsels, as persuading to it, or furnishing out Provisions for it, or praying for the Success thereof. If they approve of it when 'tis acted, being inwardly delighted therewith, or appearing to Praise it, or Defend it, or visibly to Countenance the Actors going about it, or stand by, and look on with Delight whilst 'tis a doing. Or if, when really they Dislike the Fact, they yet appear to the World like one that Doth it, or Deceitfully Complement and Flatte… the wicked Actors thereof. Or, lastly, if by the scandal of their ill Examples, they Draw others into Guilt, as well as themselves. By all these ways may Men, that act not the Guilty and Unrighteous Things themselves, draw other mens Guilt upon their own Heads. And 'tis the part of Spiritual Prudence, when they keep out from the Execution of any Wickedness, in the direct Act: to take care, moreover, that it do not reach them in the Rebound, and that they do not, by any of the foresaid ways, partake in their Crime, who are engaged therein.