The Sinners Last Sentence, Chapter 22
CHAP. XXII. The danger of ſins of Omiſsion, in the hainous nature of them, and their offenſiveneſs to God.
Secondly, THe danger of ſins of Omiſſion; though men are ready to conceive that ſins of Omiſſion, becauſe they make no great cry in the World, are but infirmities, are venial ſins, and are not much to be regarded, as having little of danger to the Soul in them; yet the contrary will appear plainly, if we conſider theſe particulars.
1. The malignity and ſinfulneſs of them ſpeaks their danger. The more venome and poyſon there is in any Cup or Diſh, the more dangerous it muſt needs be; the more ſinfulneſs there is in any ſin, the more hazardous it is to the Soul. Now I ſhall ſhew the ſinfulneſs of omiſſions.
1. They are moſt againſt the mind and will of God. Thoſe ſins are the greateſt, which moſt croſs the Will of the Law-giver; For ſin is a tranſgreſſion of the Law, or Mind, of God. And every one knoweth that the Mind of God is more in the Precept, or Affirmative part of the Law, than in the Prohibition, or Negative part of it. The Precept or performance of the Duty commanded is the main thing, the Prohibition is, as it were, accidental, in order to our Obedience to the Precept;Mens legis eſt lex. therefore ſins of Omiſsion being againſt the ſubſtance and principal part of the Command, and ſo moſt directly againſt that which is the ſpecial Mind of the Law-giver, muſt needs be the greateſt Sins. It is more good to do good, than not to do evil. Omiſsions are not to be eſteemed bare Negations or Privations, but as breaches of a poſitive Law, wherein the mind of God is moſt diſcover'd. Now how great a Sin, and how dangerous is it to croſs the Mind of God? ſurely it's bad thwarting him that can caſt Body and Soul into Hell;Vide ante, The ſecond difference between ſins of omiſſion & commiſſion. I ſay unto you, ſaith Chriſt, fear him, Matth. 10.28.
2. Sins of Omiſsion are the ground of, and make way for Sins of Commiſsion. The want of love to God and our not believing his Word, which are Sins of Omiſsion, are the ground of all abominations. When a man once caſteth off daily reading the Word, and ſeeking God by Prayer, or performs thoſe Duties coldly and careleſly; he throws himſelf out of God's Protection, and ſo becomes a Lacquey to the Devil, and a tame Slave to every Luſt to trample on, and tyranize over at pleaſure; Pſal. 14.3, 4. They are all gone aſide, they are altogether filthy: there is none that doth good, no not one. Negligentiam in orando ſemper aliqua notabilis tranſgreſsio ſequitur, ſaith One; always ſome notable Sin followeth upon ſlothfulneſs in prayer.
David's not watching his Eyes and Heart, and his not imploying his time better at that hour of the day, brought forth Drunkenneſs, Murder, Adultery, Lying, &c. Some Sins of Omiſsion are like great men, that never go without many Followers; admit their Perſons, you muſt admit their long train which they bring with them. So a Gad, a whole troop of ugly luſts will throng in upon our neglect of one Duty.
Not doing good, fits the heart for doing evil: The ground not ſown with good Corn, doth naturally of its own accord bring forth evil weeds. Indeed, it's impoſsible for him that doth no good, not to do evil. He that doth not gather with Chriſt, ſcattereth; and he that is not with me is againſt me, Matth. 12.30. He that fights not for his Prince in a day of Battel, is his Enemy; and that Servant who helps not his Maſter in Harveſt, hinders him. Not to ſave a life when we may, is to deſtroy and murther it. The Negative Chriſtian will quickly fall to be a poſitive Atheiſt and Heathen. If the Heart be empty of good, and ſwept clean of Grace, the unclean Spirit will quickly take up his logding in it. Beſides, God doth often judicially give up them to commit Evil, who refuſe to do good. Becauſe they received not the truth in the love of it, (here is a Sin of Omiſsion) God gave them up to ſtrong deluſions, that they might believe a lye, &c. 2 Theſſ. 2.10, 11. Now how great and dangerous is this Sin, that uſhers in ſo many Sins? Alas, one Sin is too weighty for thy Soul to bear; how heavy then will that whole rabble and regiment of ſins be, that one ſin of Omiſſion may bring along with it? If I live in Sins of Omiſsion, Sins of Commiſsion will follow both naturally and judicially.
3. Sins of Commiſsion do exceedingly grieve the Spirit of God: Indeed every Sin is offenſive to the Holy Ghoſt, or Spirit of Holineſs, as directly contrary to its nature; but the Spirit of God ſets a particular, ſpecial brand and mark upon theſe Sins, as grievous to him; Follow that which is good, rejoyce evermore, pray without ceaſing. In every thing give thanks, quench not the Spirit, deſpiſe not Propheſying, 1 Theſſ. 5.15, 16, 17, 18, 19. Obſerve, the Duties are all poſitive, (the neglect whereof is a Sin of Omiſſion) to which he exhorts them, if they would not quench the Spirit. The Spirit is not only grieved, but alſo quenched by Sins of Omiſsion. Fire may be quenched by with-drawing fewel from it, as well as by throwing water on it. By ſcandalous Sins of Commiſsion, we throw water on this heavenly Flame… quench it; but by neglecting to p…d to attend on Propheſying, and ſuch Sins of Omiſsion, we withdraw fewel from it, and thereby put it out. When the Iſraelites would not hear the Voice of God, they are ſaid to grieve his holy Spirit, Pſal. 95. And when they believed not his Word, the Wonders that he wrought, they are ſaid to vex his holy Spirit, Iſa. 63.10. with Numb. 14.11. Numb. 20.12. Then they rebelled, and vexed his holy Spirit. Not to obey God, is to diſobey him. Not to be loyal to him, is to be rebellious; now hereby they vexed his holy Spirit. Now how great a Sin, and how dangerous is it to grieve the Spirit of God; the ſize or meaſure of Sin, is to be taken from the Majeſty ſlighted, diſobeyed, and offended by it. The Spirit is God, an infinite boundleſs Being, whom theſe Sins of Omiſsion grieve and vex. Again, how dangerous is it to grieve and drive the Spirit from us: It's the Spirit that muſt enable us to our Duties, Rom. 8.26. Direct us in our walkings, Pſal. 143.10. Comfort us in our Sorrows, Joh. 14.16. Iſa. 65.1, 2, 3. It is the Spirit, that is, the Spirit of Grace and Holineſs, Zach. 12.10 … 1.4. and muſt work them in our hearts, if ever we be gracious and holy, 1 Pet. 1.2. It is the Spirit muſt ſtrengthen us with might in our inward man, to keep the Commandments of God, Epheſ. 3.16. Ezez. 36.27. It is the Spirit that is the earneſt of our Inheritance, the Firſt-fruits of our eternal bleſſed Harveſt, and that muſt ſeal us up unto the day of Redemption, Epheſ. 1.13, 14. Rom. 8. Epheſ. 4.30. How great a Sin, and how dangerous therefore is it to grieve this Spirit, and by Sins of Omiſsion to incenſe him to with-draw from us, without whom we are unable unto any good, and indeed expoſed to all evil.
2. The danger of theſe Sins will appear, by their offenſiveneſs to God. Since our Felicity depends on the Favour of God, and our Miſery on his Anger, (Hell it ſelf being but his wrath ever to come, 1 Theſſ. 1. ult.) thoſe Sins which are highly provoking to God, muſt be very dangerous. If in his Favour be Life, Pſal. 30.5. and his Wrath be worſe than Death, Pſal. 90.11. I had need to beware how I provoke him to jealouſie. Now the not believing God, which is a ſin of Omiſſion, is called the Provocation, Pſal. 95.8, 9. Harden not your hearts, as in the Provocation, as in the day of temptation in the Wilderneſs: When your Fathers tempted me, proved me, and ſaw my Works. This Provocation was their not believing his Word, for all the Wonders he had wrought for them. They ſaid, Can God furniſh a Table in the Wilderneſs? Behold he ſmote the Rock, that waters guſhed out: Can he give Bread alſo? Can he provide Fleſh for his people? Therefore the Lord heard this, and was wroth: So a fire was kindled againſt Jacob, and anger alſo came up againſt Iſrael: becauſe they believed not in God, and truſted not in his Salvation, Pſal. 78.19. to 23.
It will appear how provoking ſins of Omiſſion are to God by theſe three particulars:
1. By his frequent Reprehenſions, and complaints of men for them. He blames men for not ſacrificing, Mal. 3.18. for not mourning, 1 Cor. 5. And ſharply reproves for not receiving Correction, Jer. 2.30. In vain have I ſmitten your Children, they received no Correction; For not grieving when ſmitten, Jer. 5.3. For not ſeeking God, Iſa. 9.13. Nay, obſerve what ſpecial notice he takes of, and how ſadly he aggravates their Omiſſions, Jer. 3.7. I ſaid after ſhe had done all theſe things, (i. e. gone up upon every high Mountain, and upon every green Tree,) Turn thou unto me, but ſhe turned not. Here he complains of Iſraels Omiſſion, in not turning to him; but mark how he accents Judahs Omiſſion, who knew what Iſrael had done, and how God had put her away, verſ. 8. Yet her treacherous Siſter Judah feared not, (the dreadful doom of Iſrael ſtruck no aw into the heart of Judah.) And verſ. 10. And yet for all this (that Iſrael hath committed, and been ſeverely puniſhed for,) her treacherous Siſter Judah hath not turned unto me with the whole heart, but feignedly, ſaith the Lord. Here was an Omiſſion internal, or in the manner of her Converſation; it was not ſincere, but with diſſimulation.
2. By his ſevere Comminations and Threatnings denounced againſt thoſe that are guilty of Omiſſions. He curſeth thoſe that deny him their help in a day of Battel, and that come not forth to help the Lord againſt the mighty, Judg. 5.23. He curſeth thoſe that are not diligent about his Work, Jer. 48.10. And believe it, his Curſe is effectual, not like the diſcharge of a piece with powder only, which doth no execution. Thoſe whom he curſeth, are curſed indeed: His curſe, like Lightning, blaſteth and withereth where-ever it cometh. I curſed his habitation, (ſaith Eliphaz, not as a private Malediction of his own Spirit, but as a pious Praediction of Gods Spirit.) Now mark what followeth upon God's curſing the wicked mans Habitation, Job 5.2, 3, 4. His houſe is by this breath of God tumbling to the ground preſently. His Children (that ſhould be the honour and ſupport of it) are far from ſafety, verſ. 3. they are cruſhed in the Gate, and there is none to deliver them, verſ. 4. Whoſe harvest the hungry eateth up, and taketh out of the thorns, and the Robber ſwalloweth up his ſubſtance. His Eſtate, which is a ſecond thing requiſite to the outward glory of a Family, that is ſeiſed on, and ſnatched from him. So God threatneth multitudes with his wrath (which is ſo terrible, ſo intollerable, that none can ſtand before it, Pſal. 147.8. that Mountains are moved, Rocks are rent in pieces, the Foundations of the Earth tremble at it; yea, that God's own people are ready to be diſtracted at it, Pſal. 88.3, 4, 5.) for a Sin of Omiſsion, For not calling on his Name, Jer. 10. ult.
God threatneth to cut a man off from his people (which includes either a cutting off from the ſociety of Gods people here and hereafter, as Gen. 17.14. or of being cut off out of the Land of the living by the Sword of the Magiſtrate, Exod. 30.33. or both, as ſome think,) for a meer omiſſion. But a man that is clean, and is not in a journey, and forbeareth to keep the Paſsover; even the ſame Soul ſhall be cut off from his people, Numb. 9.13.
3. It appears, that Sins of Omiſsion are highly provoking to God, by the execution of his Judgments on them that are guilty of them. His Works as well as his Word ſpeak his great indignation againſt theſe ſins. Saul loſt his Kindgom, for not killing Agag and the beſt of the Flock, Becauſe thou haſt rejected the Word of the Lord, the Lord hath alſo rejected thee from being King, ſaith Samuel to him, 1 Sam. 15.23, 26, 28. Ahab omitted to kill Benhadad, and loſt his life for it, 1 King. 20.42. Becauſe thou haſt let go a man out of thy hand, whom I appointed to utter destruction, thy life ſhall go for his life. Eli was a good man, and as much in Gods Favour, but by not reproving his Sons, he ſo far incurred Gods anger, that he loſt his two wicked Fondlings in a day, and the Prieſt-hood for ever, 1 Sam. 3.12, 13, &c. Moſes was God's ſpecial Friend and Favorite: And the Lord ſpake to Moſes face to face, as a man ſpeaketh to his Friend, Exod. 33.11. And the Lord ſaid to Moſes, thou haſt found grace in my ſight, and I know thee by Name.
Yet when this Moſes is guilty of an Omiſsion, that he doth not believe God, nor ſanctifie his Name in the eyes of the Children of Iſrael, he is excluded the temporal Canaan, Numb. 20.12. Though Moſes was taken up to the Mount, to converſe with God forty days together, when Aaron and all the people muſt ſtay below; though Moſes was honour'd to ſee the Commands written with God's own Hand; though Moſes was taken into a Rock, while God paſſed before him, that he might hear his Name, The Lord, the Lord God gracious, &c. proclaimed, and ſee his back parts; though God was pleaſed to confer with Moſes, as one Friend with another; yet when this Moſes comes to be guilty of ſuch an Omiſsion, he is denied liberty to enter into the Land flowing with Milk and Honey. Nay, though this Moſes begs ſo hard, I pray thee let me go over, and ſee the good Land beyond Jordan, that goodly Mountain and Lebanon; Yet God was ſo provoked by his Omiſsion, that though he had heard him once and again for greater things on the behalf of others, Exod. 33.11. to 15. Numb. 14.10. He would not hear him in this ſmall Requeſt for himſelf; But his wrath was kindled, and he would not hear me, and ſaid, let it ſuffice thee, ſpeak no more unto me of this matter, Deut. 3.25, 26.
Nay, how angry was Chriſt with the man who had not a Wedding-Garment at his Supper; how ſevere is his Sentence? how dreadful his Doom? And when the King came in to ſee the Gueſts, he ſaw there a man which had not a Wedding-Garment. Though but one in a Crowd, Chriſt ſpied him.
1. Here is his Tranſgreſſion: We do not read, that the man ſlighted the Invitation, and denied to come, as they in verſ. 5. nor that he intreated his Servants ſpitefully, and ſlew them, as thoſe, verſ. 6. We do not read, that the man came to the Feaſt in a drunken-fit, or reproached and abuſed either the Maſter or Gueſts, but only omitted to bring with him a Wedding-Garment, which ſome ſay is Charity; others Obedience; he was a Profeſſor, but without godly practices; but I ſuppoſe is meant Chriſt, and the Graces of the Spirit, which are compared to a Garment, Rom. 13. Col. 3. Epheſ. 4.23, 24. And that ye be renewed in the Spirit of your Minds. And that ye put on the new man.
2. Here is the mans ſelf-conviction, verſ. 12. foreign, he was muzled: The ſame word is uſed of muzling the mouth of a Beaſt, whereby its unable to open it to eat, 1 Cor. 9.9. His conſcience was that which put a muzle on his mouth, being convinced that he might and ought to have procured a Garment, before he had gone to the Feaſt. They who have a form, and no power of Godlineſs, who make a ſhew without any ſubſtance of Religion, will be ſpeechleſs when Chriſt ſhall come to reckon with them.
3. Here is his Condemnation, verſ. 13. Bind him hand and foot. When Malefactors are caſt in Law, either by their own Confeſſion, or the Evidence of others; the Gaoler puts new Fetters and Shackles on them to ſecure their Perſons againſt Sentence and Execution, leſt they ſhould make an eſcape. Bind him hand and foot: Make ſure of him. The Sinner ſhall have no power of reſiſting, or poſſibility of flying from Divine ſeverity. And foreign, ejicite, caſt him forth. Caſt him out as a vile, loathſome, abominable wretch, unfit for company, whom I hate to behold; Into utter darkneſs, foreign, a Priſon, a Dungeon, where there is no light, a condition moſt remote from joy and comfort; ſuch darkneſs as hath a blackneſs joyn'd to it, Jude, verſ. 13. There ſhall be weeping and gnaſhing of teeth, weeping for the extremity of their own pain, and gnaſhing of teeth out of envy at others happineſs.