The Sinners Last Sentence, Chapter 44

The Sinners Last Sentence · Chapter 44

p. 409CHAP. XLIV. Another cauſe of Omiſſions, is vain excuſes men have, that Omiſſions are little ſins, with the cure of it.

4. A Fourth cauſe of ſins of Omiſſion, is a Preſumption, or falſe Opinion that men have concerning them, and ſo they think to excuſe them.

1. That they are little ſins, and ſo not much to be minded.

2. That the performance of them would be unſeaſonable at this or that time, and ſo they are put off to another time that never comes.

3. That when they are called to the performance of this or that Duty, they neglect it with this excuſe, that it is but one Duty they live in the neglect of, or it can be no great matter for once to omit it. Reader, I ſhall handle theſe ſeverally, and ſhew firſt, that theſe fooliſh excuſes which men pleaſe themſelves with, do cauſe Omiſſions, and then direct to the cure of each ſeverally.

p. 4101. The firſt excuſe is, that Omiſſions are ſmall ſins, and this Opinion is generally rooted in all men. Becauſe they do not fly in the face of Conſcience, diſturb the light of Reaſon, trouble the Societies where, and debauch the perſons amongſt whom we live, as ſome ſins of Commiſſion do; therefore thy fancy (for it is but a fancy) that they are light and little, and no great matter is to be made of them. When once a man hath ſuckt in this poyſonous Opinion, no wonder if his heart ſwell, and his life ſwarm with ſuch ſins. For when his Nature hath a reluctancy againſt the poſitive Precepts, (much more than againſt the negative) and his lazy temper ſets him farther off, and he believes that they are Peccadilloes, and little taken notice of by God; yea, that a pardon in the High Court of Heaven is allowed in courſe for ſuch ſmall offences; what ſhould hinder but he ſhould abound and continue in them to the end of his life, unleſs his judgment of them be alter'd.

In all our converſes and dealings, we are moſt careleſs about matters which p. 411we judge to be of ſmall concernment. For 'tis judged a part of folly to be very ſolicitous about toys and trifles. If I have a ſlight cut on my Finger, or my ſkin razed, I poſſibly let it go, and am nothing troubled about it; but if a bone be broken, or a vital part infected, I am not a little perplexed, and quickly apply the beſt means for the cure of it. The leſs I apprehend the danger to be, the leſs care I take to prevent it.

We ſee it by experience about the Laws of men, that thoſe Laws, the breach of which they preſume will be generally winked at, and little taken notice of by the Magiſtrate (as relieving Beggars, and ſeveral others,) are ſeldom obſerved, and men at moſt are indifferent whether they keep them or no; but for thoſe Laws which they believe will be ſeverely reckon'd for, if men break them; as thoſe againſt Thefts, Murthers, Raviſhments, Treaſons, and the like; theſe they will be tender of, and take care leſt they ſhould incur their penalties. Truly, ſo it is about the Laws of God; we do uſually make p. 412ſome conſcience of thoſe Laws which we apprehend have Death, and Hell, and Wrath, and Damnation attending the breach of them; but thoſe Laws, the breach of which we preſume is no great matter, and little minded by God, we are careleſs and indifferent about.

To cure this, Reader, conſider theſe three or four particulars.

1. I grant, that there are degrees of Sin: All ſins are not of the ſame ſize, nor every Sinner of the ſame ſtature. All ordinary Births which Satan begets upon the hearts of men are not of the ſame bigneſs; yet ſometimes we find Monſters born. Some ſins are compared to Camels, others to Gnats, Matth. 23.24. Some to Motes, others to Beams, Matth. 7.3. Some to Talents, others to Farthings or Pence. Our Saviour tells us of a Creditor who had two Debtors, the one owed much more than the other, Luke 7.41. So Luke 16.5. Some ſins are pardonable, other ſins unpardonable, Matth. 12.31. Wherefore I ſay unto you, all manner of ſin and blaſphemy ſhall be forgiven unto men, but the blaſphemy againſt the Holy Ghoſt ſhall not be p. 413forgiven unto men. The Stoicks (as Tully obſerves in his Paradoxes, and the Jovinians, Epiſt. 29. cap. 1.as St. Hierom teſtifieth in his Second Book againſt them, ſided with them,) held, That all ſins were equal, becauſe all ſins are aberrations from the rule, and a going beyond the bounds; but it is to be conſidered that ſome may wander farther from their rule, and out of their way than others. Some may ſhoot wider than others, though both miſs the mark.

A ſin againſt the Firſt Table, caeteris paribus, is greater than a ſin againſt the Second, 1 Sam. 2.25. as being more immediately againſt God. Whereas all ſin hath its ſinfulneſs from its oppoſition and offenſiveneſs to ſo infinite a Majeſty, Pſal. 51.4. Againſt thee, thee only have I ſinned. Thus we read that Witch-craft and Idolatry, which directly diſown God as the greateſt ſins, 1 Sam. 15.13. And our Lord Jeſus, when aſked what was the firſt and great Commandment, anſwers, To love the Lord our God with all our hearts, &c. Matth. 22.11. Spiritual ſins are greater than bodily ſins; 1. As thoſe by which we moſt imitate the p. 414Devil, who is for ſpiritual wickedneſſes in high places, Epheſ. 6. All ſin is from Satan per modum ſervitutis; but theſe ſins per modum imaginis. 2. As thoſe ſins by which we moſt directly oppoſe God, who is a Spirit, Joh. 4.24. and therefore God moſt directly ſets himſelf in battel-array againſt them. 3. As thoſe ſins that defile and pollute moſt the chiefeſt part of man, his ſpirit, in which regard the Apoſtle calls them filthineſs of ſpirit; and diſtinguiſheth them from the filthineſs of the fleſh, 2 Cor. 7.1. 4. As thoſe ſins which are the ſpring of all bodily and outward ſins; Out of the heart proceed Murders, Blaſphemies, Thefts, &c. Matth. 15.19. 5. As thoſe ſins have more of the heart and ſpirit in them; the malignity of ſin, in regard of its Object, is from the immenſity of that God againſt whom it is committed; in regard of its Subject, it's from the degree of that heartineſs and willingneſs with which it is committed. To back-ſlide in heart, is more than back-ſlide from God with our tongues, and deny him vocally, Prov. 14.14. Such a one ſhall be filled with his own ways and wickedneſs. p. 415To err in heart, is the provocation indeed, Heb. 3.10. To err in heart is much worſe than to err in our heads; the more of the heart and ſpirit in any Service, the more lovely and acceptable to God; the more of the heart and ſpirit in any ſin, the more loathſome and abominable to God. 6. As thoſe ſins which have their full ſcope and ſwing. In bodily ſins a man is curbed, as in Uncleanneſs, by the weakneſs or wearineſs of his Body; in Prodigality, and Luxury, and Pride, by the weakneſs of his Eſtate; in Murder, by his Antagoniſt's ſtrength, or his fear of the Law, or want of opportunity: But ſpiritual ſins have none of theſe obſtacles or hinderances. He whoſe Body is ſo weak, that he cannot know one Woman, may yet in his Spirit defile hundreds in one day. He whoſe Eſtate is ſo ſmall, that he can ſcarce maintain himſelf, will yet in his thoughts keep a Table for a Prince, throw away hundreds upon proviſion for the Fleſh, and be as great an Emperour as he pleaſeth. He whoſe ſickneſs, and lowneſs of quality, and want of a convenient ſeaſon, hindreth p. 416him from doing his Neighbour the leaſt actual injury, may yet in his Spirit ſlay more than Sampſon did with the jawbone of an Aſs in a much leſs time.

Sins againſt Knowledge are greater than ſins of Ignorance. Our Saviour tells the Jews, That if they had been blind, they had had no ſin; but becauſe ye ſay ye ſee, therefore your ſin remaineth, Joh. 9. Sins againſt knowledge are ſins againſt our own light, and thereby we offer violence to our ſelves, Rom. 1.21, to 28.2. More daring to God; for he who is ignorant of his Maſters will, cannot do any thing, or omit any thing to dare him or to provoke him, becauſe he doth not know what is diſpleaſing to him; but he who knoweth what God would have, and omits what he commandeth, or doth what he forbids, may rather be ſuppoſed to commit the one or omit the other, becauſe of his enmity to God. 3. As more againſt the mercy of God. Knowledge is a great mercy: The Ʋnderſtanding of Man is the Candle of the Lord. And ſins againſt it are therefore the more provoking, becauſe againſt the Divine goodneſs, Joh. 15.4. Theſe ſins p. 417againſt knowledge make way for the ſin againſt the Holy Ghoſt, Matth. 12.32. Heb. 6.4, 5, 6. Sins againſt the Goſpel are greater than ſins againſt the Law. Thoſe ſins are againſt the natural Law, the moral, and the Law of Faith, Rom. 3.27. and are committed in the face of the Sun, as they are againſt the cleareſt Light, ſo they are againſt the ſweeteſt Love, and therefore the more ſinful. A Taper in the hand of a Ghoſt makes it look the more gaſtly; This is the condemnation, Joh. 3.19.

Sins repeated and reiterated, are much greater than ſins once committed: Hereby the habit of Sin is ſtrengthened; frequent acts root the habits. Hereby the long-ſuffering of God is abuſed; for the more patient he is, the more he is provoked, Rom. 2.4. As in Numbers, one in the firſt place ſtands but for a ſingle one, in the ſecond place ten, in the third place for an hundred, the fourth place for a thouſand; ſo here, each Repetition is a great aggravation; Prov. 29.1. He that being often reproved, hardneth his heart, ſhall be (ſee the grievouſneſs of his puniſhment, not afflicted, but) deſtroyed p. 418(the quickneſs of it) ſpeedily, (and the irrecoverableneſs of it) and that without remedy. It's one thing to fall into the water, another thing to lie there; 'tis the latter that drowns men.

The Sins of the people of God are greater reſpectively than the Sins of others; therefore they are ſaid only to do evil, as if all the World beſide were innocent, Jer. 32. The Children of Iſrael and the Children of Judah have only done evil before me. Deut. 32.6Deut 32:61. As theſe Sins are committed againſt the greateſt Obligations on Gods part, againſt the electing, calling, pardoning, adopting, ſaving-love, each of theſe is an aggravation of Sin. God accents Iſraels Sin from his ſpecial kindneſs, Hoſ. 11.1. Although I was an Huſband to them. 2. As they are committed againſt the moſt ſolemn ingagements on our part. Every of Gods people doth expreſly before God, Angels, and Men, promiſe and covenant to be the Lords, wholly, univerſally, and eternally the Lords. The Iſraelites avouched God to be theirs. And David ſwore that he would be Gods obedient Servant, Pſal. 119. I have ſworn, and I p. 419will perform, that I will keep thy righteous Judgments. And it's no mean Sin to be guilty of Perjury. God aggravates the Sin of his people by this, They all like men have tranſgreſſed the Covenant. 3. As theſe Sins are committed againſt the greateſt helps to Obedience; An enlightned Mind, a renewed Will, ſanctified Affections, an awakned Conſcience, and a principle of Life or new Nature, are all oppoſed and reſiſted by their Diſobedience. This cut the heart of David, that God made him to know Wiſdom ſecretly, Pſal. 51.6. 4. As the Sins of theſe men cauſe God to be more blaſphemed and diſhonoured than the Sins of others, Levit. 22.31. Nathan tells David, By this deed thou haſt given great occaſion to the enemies of God to blaſpheme, 2 Sam. 12.14. Indeed, theſe by falling into ſin after their Repentance, ſeem to repent of their Repentance, and to lick up their Vomit.

Sins of Omiſſion may be greater in reſpect of the perſon committing them, a Believer, in regard of the means the Offender enjoyeth. The Word of the Divine Grace, in regard of the matter p. 420he omits, the Duties of the Goſpel, and in many other reſpects than Sins of Commiſſions in others, who have not ſuch circumſtances.

It is very evident, and cannot be denied, that Sins are unequal; for though Original Sin, as the Logicians ſay of Subſtantia, be not capable of magis & minus, of intenſion or remiſſion, of aggravation or diminution; yet actual ſins are like qualities and quantities which receive more or leſs addition or ſubſtraction, and have their Latitude and Degrees. For this cauſe under the Law there were diverſity of Sacrifices for diverſity of Sin, Levit. 4.

2. I anſwer, that no ſins are little ſimply: Though there is a difference of ſins conſider'd comparatively, and ſo ſins may be ſaid to be little, if compared with thoſe that are more hainous; yet no ſins abſolutely conſider'd are little. The leaſt Sin reſembleth the Earth, which though but a point to the Heavens, yet is a vaſt immeaſurable Body in it ſelf.

1. Becauſe all ſins are againſt a great and infinite Majeſty. Reader, it's the excellency of the Perſon whoſe Authority p. 421is contemned, and Commands violated, and whoſe Name is diſhonoured by ſin that gives ſin its name, ſpeaks its hainous Nature, and is the higheſt aggravation of it, Numb. 32.23. and this is done in all Sins. Friend, till thou canſt hear of a little God contemned, abuſed, diſgraced, and reſiſted by Sin, ſpeak no more of little ſins in excuſe for thy allowance of them, Zach. 1.5.

2. Becauſe the price paid to make ſatisfaction for all ſins of what ſize or ſort ſoever, was a great price. It is the blood, the precious blood of the Son of God,Liv. 5.17, 18. and that only that can waſh away the leaſt Sin, 1 Joh. 1.7. Aaron muſt offer Sacrifice for pollution in a mans dream, that he never thought of poſſibly but in ſleep. And for the Sins which the Jews committed ignorantly, not underſtanding them to be any offence to God; and in anſwer to thoſe Types our Redeemer is ſaid to die for the ignorance, the errors of the people. Reader, till that thou canſt tell of a Sin ſo little, that ſomewhat leſs than the death of him who was God will ſatisfie for it, call no Sin little.

p. 4223. Becauſe no little puniſhment is the due and deſert of every Sin. The wages of Sin is Death, and Hell, and infinite Wrath of an Almighty God; and therefore its the wages of every Sin, Rom. 6. ult. A quatenus ad omne valet conſequentia. Becauſe fire as fire burns, therefore every fire burns; becauſe Sin as Sin damneth, therefore every Sin damneth. So that all Sins bring greater intollerable eternal Sufferings. Endleſs baniſhment from the bliſsful preſence of God and Chriſt, everlaſting burnings amongſt Devils and damned Ones, is the deſert of every Sin. Reader, when thou canſt tell of a little Fire, and little Torments in Hell, and little horrors and terrors of Soul, there to be the fruit of Sin: Call not any of thy ſins little. Another thing, Reader, I would advertiſe thee of; No Sin is little to him who thinks it ſo. Sins may be ſaid to be mortal or venial: 1. In reſpect of their own Nature, and ſo no Sins are venial; but the leaſt is mortal. 2. In reſpect of the Divine Favour. 3. In regard of the Iſſue. In the two laſt reſpects, all the ſins of ſuch as believe and repent are venial; not p. 423in the Popiſh ſenſe, ſo as to be in their own nature no tranſgreſſions, but praeter-tranſgreſſions of the Divine Law, and not properly ſins, but analogically, but they are venial, as God for Chriſt's ſake doth forgive them. Either thoſe Sins which they term venial, are forbidden by the Law of God or not; if not, they are no Sins, or the Law of God is imperfect; if they be forbidden, they are mortal. For curſed is every one that continueth not in all things written in the Book of the Law to do it, Gal. 3.10.

3. I anſwer, ſuppoſe Sins of Omiſſion were little, yet it is folly and madneſs upon this to allow of them. A mote in the eye is a little thing, it hindereth our ſight of the Sun, and is big enough to put us to great pain, and to diſturb our whole Body. The Flies and Lice of Egypt were little Creatures, but great Plagues. The ſting of a Bee is a little thing, but it puts us to grievous torment. He who refuſed to give a few crumbs, was denied one drop, Luke 16.21. A flie ſpoils an Alablaſter Box of Oyntment; a little poyſon ſpoils much wholſome Liqour.

p. 4241. If they were little, yet they are Sins, and that enough to ſet a good man againſt them. It's as much Treaſon to Coin a peny, as a twenty ſhillings piece; becauſe the Royal Authority is as much violated in the one as in the other. There is the ſame rotundity in a little Ball or Bullet, as in a great one. The Authority of God is as truly deſpiſed in the breach of the leaſt Commandments, as ſome are called, as in the breach of the greateſt, as others are called, Matth. 22.36, 37. A ſprig of Wormwood hath the ſame bitterneſs with the Plant. A drop of Sea-water hath the ſame ſaltneſs with the Ocean. The ſmalleſt Sin is a breach of the Royal Law as well as the greateſt, 1 Joh. 3.4. Though the Object may be different, yet the Command is ſtill the ſame. And the wiſe man tells us, That the Law muſt be kept as the apple of the Eye, which is offended by the ſmalleſt duſt, Prov. 7.2. The brats of Babylon muſt be daſhed againſt the Wall, as the ſtrongeſt men muſt be deſtoyed.

It's worth the while to obſerve in Scripture how leſſer Sins (being of the p. 425ſame nature) have given to them the names of the greater. Malice is called Murder, luſtful looks Adultery, ſitting at Idolatrous Feaſts (though which no thought of worſhipping the Idol) Idolatry, Job 31.27, 28.

This is argument enough againſt the ſmalleſt Sin, that it is a Sin. As the Will of God is the higheſt motive to Obedience, ſo alſo againſt Diſobedience. All Sin, as Sin, affronts the Divine Dominion, as if he had not Authority to command us; and to the Divine Wiſdom, as if God did not know what were fit for us to do, and to forbear; and to the Divine Grace, as if he had no reſpect to our good in his Precepts; and is not this ſufficient reaſon for our hatred of it, and watchfulneſs againſt it?

Reader, I Know thou wouldſt not venture upon a ſpoonful of Poyſon, but wouldſt conſider its of the ſame nature with a pint or a quart; and why wilt thou venture on any Sin, be it never ſo little in thine eye, when it is of the ſame nature, a tranſgreſſion of the ſame Law, a contempt of the ſame Lord with the greateſt. It is Murder to ſtifle an Infant p. 426in the Womb, as well as to kill a grown perſon.

Reader, whatſoever hath the nature of Sin, muſt be the Object of thy hatred, let it be comparatively little or great.

2. Theſe little ſins (if they be ſo) will make way for greater. Little wedges open the way in the moſt knotty wood for bigger. As Thieves, when they go to rob an Houſe, if they cannot force open the doors, or break through the Walls, let in a little Boy at the window, who unbolts and unlocks the door, and ſo lets in the whole Rabble. Thus the Devil, when men ſtartle at greater ſins, and by them he hath no hopes to get poſſeſſion of their Souls, he puts them upon thoſe ſins which they think little, and by theſe inſenſibly enters; for they once admitted, open the doors of the Eyes, of the Ears, and of the Heart too, whereby the whole Legion enter, and rule and domineer in their Souls to their ruine. Men do not, indeed they cannot imagine the woful conſequences of neglecting their watch againſt the leaſt Sin. How many who have been ſo modeſt and maidenly at p. 427firſt, that they would not ſo much as give a laſcivious perſon the hearing, when he hath ſpoken wantonly; yet by giving way to their own fooliſh thoughts, have at laſt proſtituted themſelves to their pleaſure without any ſhame. Sinners increaſe to more ungodlineſs, when they once venture down hill, they know not where nor when to ſtop. Work-men bore holes with little Wimbles, which make way for the driving of great Nails.

When Pompey, ſaith Plutarch, could not prevail with a City to billet his Army, he yet perſwaded them to take in a few weak maimed Souldiers; but thoſe ſoon recovered ſtrength, and let in the whole Army, to command and govern the City. Thus Satan by ſins of Infirmity prevails at length for ſins of Preſumption. Great ſtorms ariſe out of little guſts; and Clouds no bigger than the palm of a mans hand, comes in time to cover the whole Heavens. The greateſt River is fed with drops, and the biggeſt Mountain made up of atomes. As Sylla ſaid, when (in his Proſcription time, that he ſlew ſo many) one pleaded p. 428for the life of Caeſar, In uno Caeſare multi Marii. In one little Youth, many old ſubtle men; ſo in one little Sin, there may be many great ones. When one evil Spirit hath got lodging in the Heart, he prepares it, and makes room for ſeven more wicked and worſe than himſelf.

Keepers firſt ply their Deer with little Beagles till it be heated and blown, and then they put on their great Buck-Hounds. So the Devil firſt plies us with little ſins, afterwards when we are uſed to them with greater. One circle made with a ſtone in the water, makes way for a ſecond greater than it, the ſecond for a third greater than that, &c. Rivers (far from their Springs) grow as they go along greater and greater, and enlarge their Chanels, till at laſt they empty themſelves into the Ocean. Thus Sin incroacheth by degrees upon the Soul, if it can get but one of its claws into us, it will quickly follow with its head and whole body. A little Leaven leaveneth the whole lump. Unfaithfulneſs to God is firſt diſcovered in the ſmalleſt matters, then it proceeds to greater p. 429things. As the decay of a Tree is firſt viſible in its twigs, but by degrees it goeth on the bigger Arms, and from them to the main body.

As it is the nature of a Cancer or Gangreen to run from one Joynt or part of the Body to another, from the Toe to the Foot, from the Foot to the Leg, from the Leg to the Thigh, and thence to the vital parts. Do we not ſometimes ſee a whole Arm impoſthumated with the prick of a little Finger, and have we not ſometimes heard of a great City betray'd, by the opening of a little Poſtern. Theſe little ſins will grow to great ones, if let alone. Time will turn ſmall duſt into ſtone. The poyſonous Cockatrice at firſt was but an Egg.General Norris received a ſlight wound in the Iriſh wars, which he neglected, whereupon his Arm gangren'd, and both Arm and Life were loſt together. Small Twigs will prove thorny Buſhes, if not timely ſtubbed up.

3. The leaſt ſin is damnable. The ſmalleſt bit of ſin is a murthering morſel, Deut. 27.26. Curſed be he that confirmeth not all the words of this Law to do them. To eat a little Leaven ſeems a ſmall thing, yet it's a cutting off from Iſrael, Exod. 12.19. Gathering a few ſticks on a Sabbath, looking into the Ark; nay, p. 430touching the Ark, are all puniſhed with death.

It's obſervable how God urgeth the Command to abſtain from blood (which ſeems a ſmall matter) with this argument; as they deſire God to do any good for them or theirs, Deut. 12.22, 23, 24. and upon pain of death. Friend, a little thing, a prick of a thorn feſtring, the kernel of a Raiſin, a ſmall bone in thy Throat may deprive thee of thy natural life; and theſe little ſins, as thou calleſt them, may hinder thee of eternal life. A ſmall leak in a Ship unſtopt, may ſink it. A dram of poyſon diffuſeth it ſelf to all parts, till it ſeize and ſtrangle the vital Spirits. A Pen-knife will ſtab mortally, and kill a man as ſurely as a Sword. A Piſtol will kill as dead as a Cannon. Caeſar was ſlain, as ſome report, with Bodkins. There are other Diſeaſes mortal beſide the Plague. Some have been eaten up by Bears and Lions, others by Mice and Lice. It's ſpiritual Murder to ſtifle and ſuppreſs the Conceptions of the Spirit in thy Soul, as well as to do open deſpight to the Holy Ghoſt.

p. 431The Rabbies reckon'd up 613 Commandments of the Law, and diſtinguiſhed them into greater and leſſer; the leſſer they judged might be neglected with little or no guilt, but what Scripture makes deadly, men muſt not make indifferent. Gods thoughts are not as their thoughts in this particular, Ezek. 18.3. The Soul that ſins ſhall die, without a diſtinction. Thou mayſt ſay of Sin, as Lot of Zoar, It is but a little one, and my Soul ſhall live; when thou haſt much more cauſe to ſay as Jonathan, Behold I have taſted but a little honey, and I muſt die, 1 Sam. 14.43. I have been guilty of a little Sin, and without Repentance, I muſt die eternally for it. A little ſpark may kindle ſuch a fire as may burn down a whole City.

4. How little ſoever they ſhould be in their own nature, they become great by thy allowance. The nature of Sin ſtands not ſo much in the material part of it, which is often little, but principally in the form or anomy, which is the breach of Gods Law, and alſo in the manner or carriage of the heart in its Commiſſion. A Sin may be great in abſtracto, p. 432as the fact is meaſured by the Law, and as the matter of it may be, and yet ſmall in concreto; and by circumſtances as not allowed of, or domineering in the Soul. On the other ſide, a Sin may be ſmall, as meaſured by the Law, or according to the nature of the fact; and yet great by circumſtances, as liked and approved by us. In a Corporation, a man of a great Eſtate and Quality may be an inferior and underling in point of Authority and Sway; and one that is of ſmall Eſtate or Degree may be chief Governour. Sick Bodies love to be gratified with ſome little bit which they love, though it never ſo much favour their Diſeaſe. As ſome Favours we receive from God are little in their kind, but great in their circumſtances, and ſo very ingaging to the Creature; as to have a little Food ſent in, when a man is ſtarving, &c. So there are ſome Sins which may be ſmall in their nature, but by the time when, or wilfulneſs of the Sinner, may be very great. For a man to commit a Sin materially greater, is not ſo great a Sin as to commit a leſſer with deliberation. To commit actual p. 433Adultery out of ignorance, or for want of advice, is not ſo great a Sin, as for a man to be guilty of adulterous thoughts with allowance, and adviſedly. Reader, take heed of this, for thou wilt find at laſt that it will be an hard thing to give them comfort, who ſin with counſel, though in ſmall matters. A ſin little in its nature, the more it's allowed, and the more wilfully committed, the greater it is; nay, it may be much greater than Sins materially greater; if theſe be not committed plena voluntate, with a full conſent of will. As a little ſtone thrown with a ſtrong Arm will do more harm than a much greater ſtone thrown with a weak Arm. So a little Sin committed with ſecurity, deliberation, and allowance, will more waſt the Conſcience, and wound the Soul, than far greater out of infirmity and inadvertency. Petty Princes uſually prove the cruelleſt Tyrants, and do the moſt miſchief to their Subjects. Friend, doſt thou not conſider where ever Sin reigneth, it is horrid hainous, moſt defiling and damning; and thy little Sins may reign as well as great ones. p. 434There have been Kings of Countries, (as here in England in the time of the Heptarchy) nay, of Cities among the Grecians, as well as Emperors of vaſt and large Dominions. There are Mayors and Conſtables commanding in chief in their places, as well as Juſtices and Judges. A little hair hanging in the pen may make a great blot, and thy little Sins allowed, will very greatly defile and wound thy Soul. In this ſenſe, what the Philoſopher ſaith is true, foreign, are foreign, the ſmalleſt errors prove moſt dangerous, Ariſt. Polit. lib. 5. cap. 8.

5. The baſer and unworthier art thou to fall out with thy beſt Friend for a little ſmall matter. Ah, how great is thy ingratitude to diſobey, and provoke, and diſpleaſe, and diſhonour the bleſſed God, to whom thou art ſo infinitely obliged for a poor ſmall buſineſs? And what folly and madneſs is it to forfeit the Divine Favour, and incur his Anger, and to expoſe thy ſelf to infinite torments for a trifle, a bable, a light, little, inconſiderable thing. God aggravates the Sin of the Jews, and threatneth them p. 435ſeverely for it, Amos 2.6. That they ſold the poor for a pair of ſhooes; that they ſold what was of ſo great value, his people for a pair of ſhooes, ſo poor and mean a price. Friend, how will he deal with thee, if thou ſelleſt thy own Soul and eternal ſalvation, the blood of thy Saviour, the love of thy Father, and all the joys and delights of the other World, for a pair of ſhooes; for that which thou thy ſelf acknowledgeſt is but a ſmall and little matter. Truly, the leſs the thing, the greater thy contempt in denying to do it. Ah, who will ſtand with his God for a tittle, for a ſmall matter? Truly, the leſs the matter is, the greater is the malice that will offend and provoke God for it. How great is the unkindneſs to ſtand with God for a trifle? How little doſt thou eſteem thy God, the God of all Conſolation? how little doſt value his Love and Grace, and Favour, and endleſs fruition, to part with all for little or nothing?

The leſs, Reader, the thing is for or about which thou ſinneſt, the greater is thy Sin. Believe it, that by which thou wouldſt excuſe thy ſin doth increaſe it. It p. 436hath been formerly ſaid, If a man will break his faith, it ſhould be for a Kingdom, for ſomething of worth; yet this Sinner were a loſer, though by breaking his Faith, he could gain the whole Earth; what then is that man who will lye and forſwear himſelf for a peny. Though no man ſhould preſume upon Sin, becauſe its preſent profit will be great; yet there is more unkindneſs, more folly, and more ſinfulneſs in ſinning for a little. Some like Eagles, will not ſtoop at flies, ſcorn to ſin for a ſmall matter; others as Ants will be buſie about the leaſt duſt, will break the Law for a very little; the former are bad, the latter worſe.

6. The leſs they are, the more they call for thy care and caution; for they are the harder to be cured. As a wound made with a Bodkin, if deep, is hardlier cured than a wound with a Sword, becauſe the Orifice is ſo ſmall, and preſently almoſt cloſeth up, and ſo the wound bleedeth inwardly, often to the death of the Patient. It's much more difficult for the Mariner to avoid Quickſands, that are hurried hither and thither, p. 437then known Rocks, though Sands are ſmall things, and Rocks are great vaſt bodies. Beſides our proneneſs to deſpiſe and ſlight them, cauſeth our more frequent falling into them, as alſo our lying longer in them without repentance.

7. Small Sins are not expiated without infinite ſatisfaction, and muſt they then be dallied with? there is more malignity in the leaſt ſin, than the whole Creation can expel; and more Venome than Men & Angels can antidote againſt. Friend, conſider it, thou ſayſt they are little ſins, therefore I may live in them. Did Chriſt die for them, and wilt thou live in them? Doſt thou not know what prodigious drops of ſweat, what clods of blood, what ſtrong cries, and groans, and prayers, the leaſt Sins coſt thy Redeemer? Doſt thou not know that their weight was ſo heavy (as little and light as thou fancieſt them to be) that they preſſed and bruiſed his bleſſed Body, that they oppreſſed and amazed his bleſſed Soul; yea, that they made him, who is valour and courage it ſelf, obedience and dutifulneſs it ſelf, p. 438love and pity it ſelf to ſhrink and draw back, and pray againſt his Duty to his Father, and his own Mercy to fallen man, and decline the very end and errand for which he came into the world. Reader, think of it. As Auſtin ſaith, what matters it whether a Ship be overwhelmed with one great Wave, or ſunk by a ſmall Cranny in the bottom, whereat the water enters drop by drop. And elſe-where, what eaſeth it a man to be preſſed to death with an heap of ſmall ſand, more than with a ſow of lead; or to be ſtrangled with a pack-thread rather than with an halter.

Reader, I would not have thee think any of thy ſins little. It's unbecoming a Chriſtian to entertain ſuch a thought of his ſins; nay, it greatens his ſin, for him to preſume it is little. As we ſhould not leſſen the Mercies of God, but always think them great, and too great for us, and our ſelves leſs than the very leaſt of them; ſo we ſhould never leſſen our ſins, but judge the leaſt of them great, and the lighteſt of them heavy, and every of them too great and too heavy for us to bear; and upon theſe p. 439accounts loath and leave them. Friend, think of what I have ſaid of little ſins, and certainly thou wilt be of another mind than to allow of them, becauſe they are little; and rather reject them, becauſe they are ſins. Is there any thing that God hates but ſin, and muſt that be the Object of his hatred? Is there any thing that offends God, or grieves his Spirit, but ſin, and will nothing delight and pleaſe thee, but what provokes and diſpleaſeth him?

4. I anſwer, that Omiſſions are not little ſins. I have already largely proved, that in ſome reſpects, and as they may be circumſtantiated, they may be much greater ſins than ſins of Commiſſion. Reader, conſider what is written in the danger of ſins of Omiſſion before the Uſes, and then judge whether they are little ſins or no.

Are they little ſins which do moſt oppoſe the Mind and Will of God, which make way for whole herds of Sins of Commiſſion, and which do exceedingly grieve the good Spirit of God? Are thoſe little ſins which God complains of ſo frequently, threatneth ſo ſeverely, p. 240and puniſheth with ſuch dreadful Judgments; on their Bodies, on their Souls, in this World, on both eternally, in the other World without any remedy? But, Friend, conſider farther;

1. Can that ſin be little which denieth God the higheſt Honour, and greateſt Homage, and chiefeſt Reſpect which the Creature oweth to him? What is that which is the choiceſt Jewel in the Crown of his Glory? whence do the greateſt Revenews of his Honour flow? Are not our higheſt eſteem, our hotteſt love, or ſtrongeſt truſt, and our moſt reverential awe of his ſacred Majeſty, the beſt and the moſt we can give him; and can the omiſſion of theſe be a little ſin? The forbearance of Commiſſions is but the ſkirt, and garment, and out-ſide of that Obedience which we owe to God; it is the giving up our hearts and ſouls to him, in our moſt enlarged deſires after him, and ſpiritual delights in him, and ſuperlative valuation of him, which he requireth of us, and principally looks after, Micah 6.8. He hath ſhewed thee, O man, what is good, and what doth the Lord require of thee, but to do p. 441juſtly, to love mercy, and to walk humbly with thy God. Surely, if any ſin be little, it's that which incroacheth leaſt upon the honour of God, not that which injures ſo greatly his Royal Prerogative. He that robs his Soveraign of ſome petty goods, cannot be ſo great a Tranſgreſſor as he who would rob him of his Crown and Kingdom.

2. Is that a little ſin which provoketh God to inflict the greateſt puniſhment: Either we muſt believe that God puniſheth men more or leſs, according to the nature of their offences, whether greater or leſſer, or elſe we muſt accuſe him of injuſtice. The Apoſtle undertakes to prove him righteous, becauſe he renders to every man according to his works, Rom. 2.5, 6. If ſo, where he inflicts the greateſt Judgment, there muſt be the greateſt ſin. Now all Divines conclude, the puniſhment of loſs, which they ſay is for our Omiſſions, to be far greater than the puniſhment of ſenſe, which is for our Commiſſions. It's the general aſſertion, That departing from God, and all good for ever, will vex and torture the Soul, more than the flames of Hell p. 442can pain and torment the Body. Therefore it is obſervable, that our Saviour ſometimes ſpeaks as if all the miſery of the damned were privative, and did conſiſt in their baniſhment from him. Then will I profeſs unto them, I never knew you. Depart from me ye workers of Iniquity, Matth. 7.23. This is all. Poena damni poenalior eſt quam poena ſenſus, Chriſ. As the Sinner hath neglected to do good. They have left off to be wiſe, and to do good. So he ſhall be baniſhed from all good, and that for ever. The Omiſſion of good was his Sin, and the amiſſion of good ſhall be his puniſhment. As he delighted not in bleſſing, ſo it ſhall be far from him. Ah how far will that be from the poor Creature, which ſhall never never come to him. Friend, If the pain of loſs be greater than that of ſenſe, (for which cauſe in Scriptures, and Fathers, Hell-torments are called damnation,) and this pain of loſs be the puniſhment of thy Omiſſions, then it muſt needs follow, that Omiſſions are greater Sins than Commiſſions, and for that cauſe more ſeverely plagued by God. The preſence p. 443of God is the Heaven of Heaven, Pſal. 16. ult. In thy preſence is fulneſs of joy; and the loſs of God is the Hell of Hell. They ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, 2 Theſſ. 1.9. Which loſs is the fruit of Omiſſions, and therefore, Reader, do not preſume them little.

3. Is that Sin little which Chriſt could not ſatisfie for, without his obſervation of the whole Law. There was requiſite that Chriſt might be a compleat Saviour, both active and paſſive Obedience, His active anſwers our Omiſſions or Sins againſt the Precept; what was neglected by us, was performed by him; and his paſſive anſwers our Commiſſions or Sins againſt the prohibition; becauſe we do much evil, he ſuffer'd much evil. Now though we think this was a ſmall part of his Humiliation, yet upon ſerious conſideration we ſhall find it otherwiſe. For him that was the great Law-Maker, to become the Law-Obſerver; For him that was above all Law, to be made under the Law, is a condeſcention indeed. Therefore the Apoſtle ſpeaks of the Love of God to be the greater, p. 444becauſe he ſent his Son made under the Law. As the Son of God, the infinite abſolute Lord of all, and Law-Maker to all, he might have pleaded exemption from the Law; though the humane Nature, as a Creature, conſider'd ſeparately from the Divine, was obliged to the obſervation of the Law; yet being in conjunction with the Deity, and making one Perſon with the Son of God, it was priviledged as to keeping the Law; but he humbled himſelf to do it, that he might ſatisfie the Divine Juſtice for our Omiſſions. Indeed, it is no diſparagement to men, no not to Angels, to be ſubject to the Law of God. It is as eſſential to them as their dependance is, by virtue of their Creatureſhip; but it was a great Humiliation in Chriſt to be bound to that Law of which he was Lord, eſpecially if we conſider theſe two things:

1. That he muſt be Man, before he could be made ſubject to the Law. For as God, he was altogether above it. As the Apoſtle ſaith, He was made of a Woman, made under the Law, Gal. 4.4. His Incarnation was the firſt, and greateſt, p. 445and loweſt ſtep of his Humiliation. It was not ſo great a marvail, nor ſo great a ſuffering for Chriſt, being man, to die, as for the Son of God to become man; he emptied himſelf, and made himſelf of no reputation, when he was made in the likeneſs of man, Phil. 2.6. For God to become man, was an emptying himſelf of his Credit, and ſtripping himſelf of his Robes of Glory, and is the firſt aenigma in the Apoſtles myſtery of Godlineſs, 1 Tim. 3.16.

2. He was bound to perfect perſonal Obedience upon pain of the Laws curſe. I mean not on pain of bearing the Laws curſe as he did, notwithſtanding his perfect Obedience for others, but for himſelf. He was under the ſame Covenant with God, in regard of himſelf, that the firſt Adam was, and if he had failed in Obedience, as Adam did, his Humane Nature had been ſeparated from the Divine, and had periſhed withall in him for ever. That Covenant under which the Redeemer was for himſelf, had no grains of allowance for the leaſt infirmity, nor would admit of Repentance for the ſmalleſt defect or offence; ſo p. 446that if he had ſwerved the leaſt from the Law, he had been uncapable of ſuffering and ſatisfying for others, Heb. 7.2. ult. and alſo had disjoyned the Humane Nature from the Divine, (which could not continue in Conjunction with a ſinful manhood,) and his Humane Nature with all he undertook for, muſt have born the curſe of the Law for ever. Reader, is that little, which coſt Chriſt ſo much to ſatisfie for? Was it eaſie to fulfil all Righteouſneſs, to obey all the rigid Exceptions of the Law to the utmoſt, to anſwer all its demands which was ſtill crying for work, yet afforded no help, neither allowed the leaſt mercy in caſe of failing. I hope thou wilt not hereafter live in any Omiſſion, upon preſumption that it is but a little ſin, when it intrencheth ſo greatly upon the Divine Prerogative, hath the greateſt puniſhment inflicted on it in the other World, and brought the Son of God to be made of a Woman, and ſo to be made under the Law here, that he might ſatisfie for it: For if after all this thou ſhould continue in it, I muſt ſay to thee, as Saul to Jonathan, with ſome alteration, p. 447Knoweſt thou not that thou haſt choſen, this Son of the Devil to thy own confuſion, 1 Sam. 20.30.