Sin the Plague of Plagues, Part 14
2. Take heed of ſins of Commiſſion.Of ſins of Commiſſion.
As we ſhould be careful not to omit our Duties, the things commanded, for (beſide all that hath been ſaid, I might add this, that) to omit (eſpecially) the weightier things of the Law (though we be obſervant of the leſſer) is a ſign of Hypocriſie, Mat. 23.23. ſo we ſhould be no leſs careful to keep our ſelves from the evil that is forbidden, from all kinds and ſorts of ſins (the enumeration of which were endleſs) in relation to which, let me caution you to beware of, and watch againſt,
1. Such as are moſt peculiarly our ſins.That which may be moſt properly called your own ſin, the ſin to which you are moſt inclined, and which doth moſt eaſily beſet and conquer you: 'Twas Holy Davids Crown of rejoycing, that he had kept himſelf from his iniquity, Pſal. 18.23. I was upright before him, and kept my ſelf from mine iniquity, not only that which was charged upon me by others to be mine iniquity in relation to Saul, but (as moſt Interpreters carry it) that which was the ſin of mine inclination, as one would ſay, from my complexion and conſtitution-ſin, my natures darling-ſin. Are you young? avoid the ſins proper to this age, 2 Tim. 2.22. flee youthful luſts, or the luſts of youth; there are ſome luſts almoſt peculiar to youth, as, 1. Ambition, vain Glory, Pride, 1 Pet. 5.5. which much appears in their odd, fantaſtick garbes and flanting behaviours (as that Text implies) and eſpecially in not ſubmitting to the elder. 2. Gratifying the ſenſual appetite and carnal inclination; they are much for the luſt of the eye and of the fleſh too, as well as for the pride of life; as Eccl. 11.9. and 12.1. tells us, that they are much ſet upon pleaſure, the young mans favouritc. The Prodigal (who was the younger brother) did this way waſte his eſtate, his time, and himſelf, he ſpent all on back and belly, on riotous living: 'twas a young man that Solomon ſaw going the way to her houſe, Prov. 7.7. which way leads to Hell. 3. Another luſt of youth is ſelf-conceitedneſs, too much proneneſs to be wiſe in their own eyes. They think old men fools, but old men know that they are fools. Their conceitedneſs puffs them up, and makes them incapable of inſtruction, and very unteachable (Reh…boam and his young Counſellors may ſave us the labour of inſtancing in any others, 1 Kings 12.) and 'tis on this account that the Apoſtle would have Titus exhort young men to be diſcreet or ſober-minded; flee then all theſe and any other, youthful luſts, make the moſt haſte you can from them, not only creep, or go, or run, or ride, but flee. Are you old? hear then ye old men, Joel 1.2. what ſhall we hear? that in Titus 2.2. take heed of old age ſins, old age luſts (concupiſcentia non ſeneſcit) when men are dying, and have one leg in the grave, when they are about to give up the Ghoſt, yet (like the Thief on the Croſs) they will be ſinning. Take heed of Solomons old age ſin, a kind of dotage which ſuffered him to apoſtatize, 1 Kings 11.3. be ſound in the faith, as in Titus 2.2. take heed of the peeviſhneſs of old age, be patient (ſaith the Text) take heed of the covetouſneſs of old age, be charitable, ſaith the Text. Be fruitful in your old age, that your latter end may be better then your beginning, and the better, becauſe it may be your beginning was bad: and that your laſt days may be your beſt days, and ſo you may dye in a good old age, which is beſt ſo, when you dye good in an old age, and are ſuch as St. Paul the aged, who had finiſhed his courſe; 'tis a Crown and Glory to be an old good Diſciple, as Mnaſon was, Acts 21.16.
2. Relation-ſins.Take heed of the ſins which men and women are guilty of, as they are relatives, and ſtand in relation to one another; art thou husband or wife? take heed of being falſe to, or but faining of love: art parent or child? art maſter or ſervant? take heed of the ſins which do attend either of the relations wherein thou ſtandeſt. I had thought indeed to have particularized the ſins, but they are ſo commonly written of and known, that I ſhall forbear that, and only hint this direction and counſel, which I have often thought may be of great good uſe, viz. That every relative perſon, as husband, wife, &c. would read and (if they can) write out, and pray that God would write in their hearts the ſeveral directions, which the Scripture ſo frequently and abundantly gives to all relations, and keep them before their (as holy David did the loving-kindneſs of God before his) eyes, that they may walk in the truth. Relative Duties are too little minded, but if we did conſider that we are that (and uſually but that) really which we are relatively, 'twould hugely oblige and quicken us to be relatively good. 'Tis not like that they are good Chriſtians, who are bad husbands or wives, bad parents or children, bad ſuperiors or inferiors in their places.
3. Place-ſinsTake heed of the ſins of the age, country, and places where you live; there are ſins as 'twere appropriated to ſome ages and countries, as to them of the latter and laſt days, ſee 1 Tim. 4.1-4. and 2 Tim. 3.1-5. When ſin becomes Epidemical, 'tis the leſs abſtained from, for few (but very good perſons) care to be ſingular: when ſins are as 'twere the cuſtom and faſhion of the country, moſt will be ſinners; eſpecially if it be countenanced by the examples of great ones. But as we ſhould not be conformed to this world at large, ſo not to any part of it. Is there any ſin by which the Land is defiled (for which the Land mourns) and is ready to ſpue out the Inhabitants thereof for it, Levit. 18.27, 28. take heed thou be not found guilty; but be one of the mourners, which God will ſet a mark upon, Ezek. 9.4. When Formality, Hypocrifie, and Apoſtacy are in ſaſhion, be cautious not to ſin any of theſe ways, no more then by ſwearing, drunkenneſs, and uncleanneſs, though they be common and uncontrouled. Take heed of minding the favour and praiſe of men, more then, or without the favour and praiſe of God, which Hypocrites, and none but Hypocrites do, Joh, 12.42, 43. Daniel and the three Children would not ſin for faſhions-ſake, no though they were commanded to ſin: And the Apoſtles made their appeal to them that would have had them ſin, ſaying, Whether it be better to obey God or man, judge ye, Acts 4.18, 19, 20. 'Tis God will judge us, and not men, and he only hath abſolute authority over us, to command what he pleaſe, and therefore our chief care ſhould be to pleaſe him. We ſhall find that the beſt way to pleaſe all, or to diſpleaſe any with leaſt danger, 'is to pleaſe him, who is all in all. Though therefore any ſhould think it ſtrange, that ye run not with them to the ſame exceſs of riot, and ſpeak evil of you, 1 Pet. 4.4. anſwer them as Joſeph did his Miſtreſs, how ſhall I do this wickedneſs and ſin againſt God, Gen. 39.9. and tell them as the Apoſtle doth, 1 Pet. 4.5. that thou and they muſt give an account to him, who is ready to judge the quick and the dead; ſeeing therefore the end of all things is at hand, let us be ſober and watch unto prayer (for ſo 'tis added in verſ. 7.) as Holy David did, when they ſpake evil of him, fought againſt him without a cauſe, and for his love became his adverſaries, Pſal. 109. 2-4.
4. Callingſins.Take heed of the ſins that attend your Callings, Occupations, and Trades: and here I premiſe, 1. That every man ſhould (as was toucht above) have a Calling to follow, and follow his Calling; God hath given no man a diſpenſation to be idle, the rule is, 2 Theſ 3.10. and that by command, if any will not, that can, work, neither ſhould he eat; and if this rule were obſerved, I am afraid that more rich then poor would go with hungry ſtomachs and empty bellies. Of idleneſs comes no good, but to be ſure a great deal of evil: They that are at work are not at leiſure to ſin, but they that are idle are at leiſure to do nothing but to ſin. Adam in innocency (that better then golden age) had his Calling and Employment, he was a Gardner, *foreign, a Cultivator of the ground, or an Husbandman.Gen. 2.15. The Angels of Heaven are not without their Cal…ing; when they are abroad (here on earth) they are miniſtring Spirits, Heb. 1.14. and when at home in Heaven, they reſt not day or night from praiſing God; as one of the Greek Fathers expreſſeth it, foreign, their ſervice and calling is to ſing Songs and Pſalms of praiſe. I may therefore ſay, Take heed of the ſin of being without a Calling, or of having no Calling, eſpecially you that are young and ſtrong to labour. 2. No mans Calling neceſſitates him to ſin; there's many a Trade, of which I ſcruple not to ſay, 'tis no Calling: many make Trades for a livelibood of that which is no Calling; Harlotry and Thieving are no Callings; for we are called, not to uncleanneſs, but to holineſs: and as to lawful Callings, ſin is but accidental, and ſprings up more from our inclination, then 'tis occaſioned by our Callings. Neceſſities are things that few men are competent Judges of; many things are called ſo, which are far from being ſo; and nothing ſhould be called ſo, that is a ſin; he that cannot follow a Calling without ſinning, had better lay aſide his Trade, then live by ſinning: That there is ſin in Callings, is not from our vocation, but from our corruption; 'tis not our Calling, but our evil hearts that put us upon ſinning. There's no need to tell a lye, or to ſteal, or cheat, there are many other better ways to live, and if we were not diſtruſtful of God, and indulgent to the baſeneſs of our own hearts, we might find them out. Yet,
3. I ſay this, there are ſnares in our Callings, the Devil lays his nets and baits every where: he lays his ſnares to intangle us, not only in our general, but particular Callings, to turn all our duties into ſins. Many men do ſin, and moſt men are liable (being tempted) to ſin in their Callings. There are many temptations attend and wait on every Calling; and were I to ſpeak to men of any Calling, I would follow the example of St. John, Luke 3.10. &c. who ſpake to every one according to the ſin he was guilty of, or tempted to in his place: The Publicans were very great oppreſſors, and therefore he calls on them to exact no more then their due; your ſtated and appointed allowance; the ſouldiers were boiſterous and unruly, and therefore he ſpeaks to them to do violence to no man, or (as in the Margine) to put no man in fear; do not trepan men, and falſely accuſe them; do not plunder and ſteal, but be content with your pay. But ſeeing I cannot ſpeak to every particular, I will lay before you ſome things in general, which may be applyed to each and every one.
1. Take heed of lying and equivocating, which is a thing grown ſo common in buying and ſelling, that it paſſeth but for words of courſe; It coſt me more, and yet ſell it for leſs; I cannot afford it, yet take the money; I will get nothing by you, as if men could buy and ſell, and live by the loſs; do you think that men believe this, or do you your ſelves believe it without one or other equivocal diſtinction? I will not undertake to tell you the words you ſhall uſe, but I tell you from the Lord, that you ſhould uſe but few, and ſpeak in truth, in a multitude of words there wants not ſin; for the ſeller to extol a commodity with variety of words, and tell men, 'tis the beſt in town, there cannot better be bought for gold, &c. is many times but a Trade-complement; ſo for the buyer, to ſay its naught, its naught, and when he is gone, to boaſt, is not ſhort of a ſin, Prov. 20.14. or to ſay, he will give no more, though he intend to do it. Words are precious commodities, and ſhould not be expoſed at an adventure: What's beyond yea and nay, and reacheth to ſuperfluity, cometh of evil, and evil comes of it, Mat. 5.37. James 5.12. and if you tell untruths and lyes, 'tis as bad as ſtealing, Levit. 19.11. ye ſhall not ſteal, nor deal falſely, nor lye one unto another. He that lyeth, doth conſtructively ſteal: and the Apoſtle, 1 Tim. 1.10. joyns lyars and ſtealers, and perjured perſons together, and tells us, that the Law is againſt them all, and that they are contrary to ſound Doctrine: and if mans Law were as Gods, there would be a recovery of reſtitution for what's gotten by lying, as for what is ſtollen, Levit. 6.1-5. and before you can come to God with your offering, you ought to reſtore that which is gotten by fraud, as well as that which is gotten by force; yea, to lye is a thing inconſiſtent with being a Child of God, without (among the dogs) are lyars, and ſhall (if they repent not) have their part in the lake which burneth with fire and brimſtone, which is the ſecond death, Rev. 21.8. & 22.15. and the getting of treaſure by a lying tongue, is a vanity toſſed to and …o of them that ſeek (this) death, Prov. 21.6. He that is not delivered from the way of lying on earth, will never be delivered from lying in Hell. Surely, ſaith God of his people, they are children that will not lye, Iſa. 63.8. to be ſure, they will not make a trade of it, nor live in or by lying: and 'tis added, ſo he was their Saviour, as if God would not ſave a cheating Hypocrite, a lying Profeſſor, no nor will he without repentance; for lying lips are an abomination to the Lord, Prov. 12.22. but they that deal truly are his delight: which had you rather be, abhorred, or delighted in by God? think of this in your Ware-houſes and Shops, or when you go abroad to buy or ſell, that you may do all in truth. Methinks I hear your wives and children begging of you, Oh, do not lye to be rich, do not venture your going to Hell to leave me an eſtate! Thus do I deal plainly and truly with you, that you may do ſo with all men, and I hope you will not take it ill, that I endeavour to do you good; if you do, I ſay with the Apoſtle, forgive me this wrong.
2. Take heed of putting men off, and paying them with falſe and unlawful money; as you ſhould not buy ſtollen and unlawful goods, ſo you ſhould not pay unlawful money, that which you would not take, and know that others will not receive, if it be diſcerned: The children of Abraham ſhould be like him, who when he had bought, he weighed or told out his ſilver, current money with the Merchant, Gen. 23.16. And this ſin is ſo much the worſe (viz. paying of braſs and uncurrent money) becauſe it uſually falls into the hands of the poor, who can leaſt diſcern, and ſuffer moſt by the receiving of it; do as you would be done unto, and do not pay that which is not payment, but an abuſe and wrong.
3. Uſe not falſe weights or meaſures, nor keep your books falſely: take heed of writing down more then was delivered or bargained for, or writing greater prices then were agreed upon. As to falſe weights and meaſures, they are utterly forbidden, Levit. 19.35, 36. and Deut. 25.13-16. you are to have a ſtandardmeaſure, and not think it enough to have one only when the Queſt comes, but all the year long, or elſe you (as your weights and meaſures) are an abomination to the Lord, Prov. 20.10. You have a good ſaying (and I wiſh it be made good) you ſhall have your weight, or meaſure, or tale, though you buy it for a penny or a farthing. Saith God, ſhall I count them pure with the wicked ballance and deceitful weights? no, no, let them never be ſo great Profeſſors, I will not count them pure, but an abomination, Micah. 6.10, 11.
4. Take heed of counterfeit and falſe Lights; alas, one can hardly ſee day by day in many mens ſhops, they either ſhut out the light, or let it in, one ſcarce ſees how: men may ſeek for light at noon-day. Men have learnt to draw up or let down ſo much by the Ell or by the Yard, that people can ſcarce ſee what they look upon with their eyes: That which ſeemed very fine and fair by a falſe light, is found far otherwiſe by a true one. Now by the ſame reaſon that weights are, lights are an abomination to the Lord, viz. becauſe they are falſe and deceitful. If you tell me, 'tis the cuſtom of the City and all the world, I ask you, whether that will anſwer God, and make it no ſin?
5. Take heed of breaking Bargains and Covenants, when you perceive you can buy cheaper of, or ſell dearer to another: I am almoſt afraid that this practical kind of Religion is with many like an old Almanack out of date, as if Religion were confined to the firſt Table (ſome Duties to God) and the ſecond Table (Duties to Man) were of little concern or conſequence; when as moſt frequently in holy Writ the characters of godly men are drawn from their obedience to the ſecond Table-commands, and among the reſt this that I am upon is one, Pſal. 15.4. he that ſweareth, and changeth not, though it be to his loſs and detriment: and it ought to hold good in promiſes as well as oaths, in bargaining as well as ſwearing; for a man ought to be juſt, though he have not ſworn to be ſo, but wo to them that promiſe and ſwear too, yet are not juſt, but falſe and perjured both.
6. Take heed of carnal and ſinful compliance with your Cuſtomers and Chapmen in their ſwearing, drinking to exceſs, &c. have no fellowſhip with the unfruitful works of darkneſs, though you profit by them that work them, but reprove them rather, Eph. 5.11. and ſo you ſhall not ſuffer ſin upon your brother (nor upon your ſelves) Levit. 19.17. otherwiſe 'tis to hate him in your heart, which is a great ſin; for he that hates his brother is a murtherer, 1 Joh. 3.15. Perhaps you will ſay, this is the ready way to loſe our Cuſtomers, and then we may ſhut up ſhop, and run away; if that fall out, 'tis better to part with any then God, and to loſe any thing rather then his favour and loving-kindneſs, which is better then life, and therefore much better then livelihood … but it may not ſo fall out, 'tis better to tru… God then to be beholding to the Devil, and ſin; d… as you ought to do, and if bad men do not, good men may become your Cuſtomers; and when your ways pleaſe the Lord, he can and will make your enemies to be (friends) at peace with you, Prov. 16.7. Whatever you do, keep a good conſcience towards God and men, and though the children of this world ſhould call you fools, yet they will call themſelves fools another day, for calling you ſo now: 'tis undoubtedly better and more profitable to pleaſe God then men; and what will it profit thee to gain the world, and loſe thy ſoul? we are too prone to comply with, and to be drawn away by them we get by, and have therefore a kindneſs for them; but conſider what God ſaith, Exod. 34.12-15. Take heed leſt thou make a Covenant with the Inhabitants of the Land, leſt it prove a ſnare to thee, that when they do ſacrifice to their Gods, and one call thee, and thou eat of their Sacrifice; intimacy, and familiarity, and trading together, may be a ſnare, Gen. 34.21. And when a good Cuſtomer calls thee, covetouſneſs is like to make thee to do like him; rather then men will loſe their gain, they will cry up Diana, though they cry down Godlineſs and God himſelf, Acts 19.23-28.
7. Take heed of abuſing and grinding the face of the poor, Iſa. 3.15. either, 1. By taking advantage of their neceſſity; you know they muſt have it, becauſe they need it, and their neceſſity is urgent, Oh, do not be cruel to them; you know they muſt ſell at the weeks end to buy bread, or at Quarters end to pay Rent; Oh, do not oppreſs them, and add affliction to their affliction, by making them under-ſell the ſweat of their brow, and labour of their hands; wo to thee, if the ſpoil of the poor be in thy houſe, Iſa 3.15. Nor do thou take any advantage of their ignorance, to over-reach and defraud them: ignorance ſhould be pitied, and the unskilful ſhould be well uſed; it may be, he refers himſelf to thee; Oh, do not put a bad for a good commodity into his hands. Or,
2. Grind them not by detaining the wages of the poor work-men; Oh, do not think of growing rich by the poor mans money; do not put him off till to morrow, when thou haſt it by thee; if thou ſhouldſt not doit in point of charity, much leſs in a caſe of juſtice. This is a crying ſin, as you may read, James 5.4. Poor ſouls, they have wrought hard, and when they have done, they go home and cry for want of money to buy bread, and truly this cry of theirs enters into the ears of the Lord of Hoſts, for ſo Sabaoth ſignifies; and though thou be too mighty for the poor, yet thou art no match for the Lord of Hoſts, who takes their part, and will not always bear with thy covetouſneſs and oppreſſion. Oh, pay off the poor, as ſoon as they have done their work.
3. Grind them not by forcing upon them braided and traſhy ware, becauſe they are in your debt: You complain many times that your Chapmen break, and 'tis to be feared they may complain that you break them; either by forcing too much, or very bad commodities into their hand, which they cannot vend or put off but to their great loſs. They are in your books, and for fear of your diſpleaſure, leſt you ſhould arreſt them, they are willing to take it of you: but, Oh, for the poors-ſake, for Gods-ſake, and for your own, and your famililies-ſake, do not grow rich by the poor mans poverty. If you know any more beſide theſe (for I have but little knowledge of your Myſteries) I intreat you to take heed of them. If you ſhall ſay in your heart, that he is a ſilly fellow that cannot diſtinguiſh away the danger and dread of all this, I liſt not to anſwer your objections: But this I ſay,
That you can never evade your conſciences, where this is indelibly written, that you ought to do as you would be done by in juſtice, and if you would not another ſhould wrong you, do not you wrong them: if your conſcience ſhould be bribed, yet God will not, and what will you do when he riſeth up to Judgment? how will you anſwer God, to whom you muſt give an account? be not deceived, God will not be mocked: 'tis as cheap as eaſie to laugh at, and put off ſuch a poor thing as man is; but believe it, Conſcience and God will not be ſo put off. Thus I have in this alſo endeavoured to diſcharge my own ſoul, and to ſave yours, as well as to be free from your blood. Oh, conſider, conſider! If you are not guilty, I have not condemned you, but ſpeak this, that you may not be guilty; and that you may pray to God to be kept from, and praiſe him if you have been kept from ſuch crying ſins. To proceed yet further.
5. Of little ſins.Take heed of ſuch ſins as the world call Peccadillos, little ſins: ſome men account great ſins to be but little ones, and little ones to be none or very venial: ſay they, what hurt is there in an innocent lye, or a pious fraud? Alas, what a contradiction is this, can a lye be innocent, and fraud pious? Wo be to them that call evil good, and joyn good and evil, as if they were one, or agreed in one. Oh, ſaith another, 'tis but a trick of youth; I, but 'tis ſuch a trick as may coſt thee a going to Hell. Another deceives his neighbour, and (laughing while he ſtrikes) ſays, am not I in ſport? Prov. 26.19. Ah, but he that ſins in jeſt, or makes a jeſt of ſin, may be damned in earneſt. Conſider,
That no ſin againſt a great God can be properly (though compared with a greater, it may be) a little ſin; but be it never ſo little, to account it ſo, makes it greater: and the nature of the greateſt ſin is in the leaſt; a ſpark of fire, a drop of poyſon hath the nature of much more, yea of all, James 2.10. And God hath ſeverely puniſhed them that have been lookt upon as little ſins, yea ſome of them well-meant ſins, as that of Ʋzza's taking hold of the Ark, when the Cart ſhook, 2 Sam. 6.6, 7. When they did but look into the Ark, it coſt them dear, 1 Sam. 6.19. gathering of a few ſticks on the Sabbath, was ſeverely puniſhed, Numb. 15.32.-36. Theſe ſeem ſmall matters, but in ſin we muſt not conſider ſo much what is, as why 'tis forbidden, and who forbids it. Beſide, a little ſin makes way for a greater, as a little boy-thief entring an houſe, makes way for a man-thief to enter; 'tis hard to ſin once, and but once, to commit one little ſin, and but one; give the Devil and ſin an inch, and they will take an Ell; vain babling increaſeth to more ungodlineſs: a little leak in a ſhip may by degrees fill it with water and ſink it; the Devil doth not much care by what ſins we go to Hell, whether ſmall or great, formality or prophaneneſs. And to conclude, he that makes no conſcience of little ſins, makes conſcience of no ſin; he that breaks the leaſt of Gods Commandments, hath none or very little love for God; for herein is love, that we keep his Commandments, and they are not grievous, no not the greateſt of them, much leſs the leaſt, 1 Joh. 5. To have reſpect to all the Commandments of God, is an Argument of a ſound heart, and excludes ſhame, as appears by comparing Pſal. 119.6. with 80. A good conſcience is an univerſal conſcience; and if a man make no conſcience of little ſins, to which the temptations can be but little how little conſcience is that man like to make of great ſins, to which there are greater temptations? If Judas betray his Lord for thirty pieces, what would he not do for more? Conſider what our bleſſed Saviour ſaith, Luke 16.10. he that is faithful in that which is leaſt, is faithful alſo in much; and he that is unjuſt in the leaſt, is unjuſt alſo in much: beware then of little ſins. And
6. Of ſecret ſins.Take heed of them that men call Secret Sins. There are but too many who bleſs themſelves in their wickedneſs, becauſe (as they think) none knows how wicked they are; they are drunkards, but 'tis in the night; they are unclean, but 'tis in the dark; their Myſtery of iniquity trades in the works of darkneſs and in the dark: indeed, if men could ſin, and no eye ſee them, they might ſeem to ſin ſecurely, but this is a falſhood as well as a miſtake. I have met with two ſtories, which may haply ſerve you in ſome ſtead; the one is of a Maid that was tempted to be unchaſt and unclean; the perſon that ſollicited her, promiſed her to do great matters for her, if ſhe would yield; I will (ſaith he) do any thing for thee; wilt thou ſo? (ſaid ſhe) then burn thine hand in that fire: Oh, that's unreaſonable, anſwers he; but replied ſhe, 'tis much more unreaſonable, that I ſhould burn in Hell for thy ſake. Oh, who would venture his ſoul to torment, to gratifie his own or anothers pleaſure and luſt? The other (which comes to the caſe in hand) is of a Maid ſollicited to the ſame folly, who would not give her conſent, unleſs he would bring her to a place where no eye could ſee them; whereupon he brought her to a very dark place, and proſecuted his ſollicites, ſaying, here no body can ſee us: Oh but, ſaid ſhe, here God ſees us. Oh that we would tell all the tempting Courtſhips of men and Devils, that we can never ſin, but there will be two witneſſes preſent to obſerve and regiſter it, our own ſelves and God himſelf: we owe a great deal of reverence to our ſelves, and (though none were by) we ſhould revere our conſciences and our ſelves; what! ſhall we be witneſſes againſt our ſelves, and be condemned by our own teſtimony? and yet if our hearts condemn us, God (who is greater then our hearts, and knoweth all things) will much more condemn us: It made St. Paul very modeſt, when he knew nothing of which to condemn himſelf, yet that the Lord was to judge him, 1 Cor. 3.4. we cannot eſcape the ſight no more then the judgment of God. He ſees us, and what we do when under the fig-tree, though (as Adam and Eve did) we cover our ſelves with fig-leaves; and he will one day call to us (as to them) Adam, ſinner where art thou? if thou go up to Heaven, he is there, 'tis his Throne; if down to Hell, he is there, 'tis his Priſon; thou canſt not go from his preſence: you may more eaſily hide from men and your ſelves, then from God; and therefore that you may not be ſo fooliſh and wicked as to ſin in ſecret, or to think any thing or place ſecret from God, I intreat you often and ſeriouſly to read the 139. Pſal. and then I hope you will ſay (I am ſure you will ſee cauſe to ſay) how ſhall I do this wickedneſs, and ſin againſt God!
7. Of occaſions and appearances of evil.Take heed of the occaſions and very appearances of this evil, Sin: abſtain not only from apparent evils, but from the (yea from all and every the) appearances of evil, 1 Theſ. 5.22. do not be ſo irreligious as to go into temptation, when thou haſt been ſo religious as to pray God, not to lead thee into temptation; this is mock-prayer; keep out of harms way, Prov. 4.14, 15. enter not (put not a foot) into the way of the wicked; if thou have been ſo fooliſhly forward, yet go not on in the way of evil men; but avoid it, paſs not by it, turn from it, and paſs away: you cannot ſtand at too great a diſtance from ſin; if you will not ſit in the ſeat of the ſcornful, do not ſtand in the way of ſinners, nor walk in the counſel of the ungodly, Pſal. 1.1. touch not pitch, leſt ye be defiled; gaze not (like one enamour'd) on the wine, when it looks well, and danceth in the glaſs; make a Covenant with thine eyes, leſt by looking too much on beauty, thine eyes become ſore and ſinful. Abhor not only the fleſh or the ſpot, but the very garment that is but ſpotted with the fleſh, Jude 23. yea, abſtain from what's inexpedient (as well as from what's unlawful) for in being inexpedient (as ſuch, and then) it is unlawful: if it be not a ſin, yet if it (be malè coloratum and) look like a ſin, beware of it. 'Tis next to being a ſinner, to be like one; to being proud and wanton, to ſeem ſo, or look ſo: an appearance of good is too little, but an appearance of evil is too much: 'tis the Hypocrites ſin, that he appears better then he is, and it may be a good mans evil to appear worſe then he is: a rod is for the back of fools, and 'twill be laid on a wiſe mans, if found in a fools coat.
Eighthly and laſtly, Of being guilty of other mens ſins.Take heed of being any way, in any kind or degree, guilty of other mens ſins: Alas, have we not many (too many) ſins of our own? but will we have other mens ſins to anſwer for? they being our-other-mens ſins, as I may call them. Take heed of being an occaſion of, a partaker of, or but acceſſory to other mens ſins. God forbids it, that it may not be, Eph. 5.7-11. 1 Tim. 5.22. and ſharply reproves and puniſheth it, where he finds it to be, Pſal. 50.18. 2 Sam. 12 9. 1 Kings 21.19. in which two laſt places, King David and King Ahab are found guilty of the murther which was acted by other hands, but (alas) by their commiſſion. 'Tis ſad to ſin againſt God our ſelves, but ſadder to make others ſin againſt God too; this way the world is made worſe then it would be; men are too prone to be vile enough of themſelves (were there no Devil to tempt them) but when they have companions and brethren in iniquity, they are apt to ſin more luſtily. St. Auguſtine confeſſeth, that he uſed to boaſt of ſins he was not guilty of, that he might ſeem to be as bad as his companions, who thought them the beſt that were worſt. Oh, what ſins (many and great) are committed in, with, and for company, that would elſe haply never have been committed! there would be no ſtealers, were there no receivers, and therefore the receiver is as bad as the thief; there would be no adultereſſes, were there no adulterers. Many in Hell would probably have been leſs wicked then they were (and ſo have had leſs torment then they have) had they not been furthered by others their companions. Though all ſins come from the heart (and may there be acted when men are alone) yet as to matter of fact, ſome ſins cannot be committed by perſons alone, but every ſuch ſin hath a double ſinner, if not a greater number.
Beſide, this way men are confirmed and hardned in their wickedneſs; where all go naked, none are aſhamed; examples and company ſteel men in their ſins, who were Iron enough of themſelves; and ſometimes emboldens them who were modeſt and tender before, as 1 Cor. 8.10. If any ſee thee, who haſt knowledge, ſit at meat in the Idols Temple, ſhall not the conſcience of him that is weak be emboldned? the Greek is, edified or built; he takes it for a good example, and makes a kind of conſcience to do ſo too, as if thou hadſt inſtructed him to edification, when, alas, 'tis edification only to the wounding and endangering of his periſhing, as it follows verſ. 11.12. and ye ſin againſt Chriſt Jeſus, as he alſo doth; for thou makeſt him to offend, verſ. 13.
So that hereby we become guilty of other mens ſins, and we are like ſooner or later to reſent and regret this very grievouſly; yea (though we our ſelves may be ſaved at laſt) 'twill certainly pain us to think that any went to Hell, in whoſe ſins we had an head or hand, and it may be an heart. Beſide, 'tis very uſual, that we partake of their plagues, whoſe ſins we partake of, which no leſs then a voice from Heaven gives us warning, Rev. 18.4. and becauſe for theſe things ſake the wrath of God cometh on the children of diſobedience, be not ye therefore partakers with them, Eph. 5.5, 6, 7. 'tis ſad to be found on the Devils ground, as the Devil ſaid, he found the woman (whom he poſſeſt) when at a Play. But yet more particularly, we may be guilty of other mens ſin,
1. As Occaſions (if not cauſes) of it, before.
2. As Partakers with them, when.
3. As Acceſſories, after it is committed.
1. As Occaſioners before.In being Occaſioners of it before, when it may more then probably be ſaid, ſuch ſins had not been committed, but upon, and for ſuch occaſions given; and that, 1. By neglecting what might and ought to be done for its prevention, Qui non prohibet cum poteſt (& debet) facit ſcelus, He, that when he can and ought, hinders not a ſin, doth contribute to its production; as when men neglect to inſtruct or teach them who are under their charge, whether Miniſters, Parents, or Maſters of Families, ſee Ezek. 3.17-20. 'Twas the Apoſtles rejoycing, that in this caſe he was pure from the blood of all men, Acts 20.26, 27. Many a child and ſervant that hath come to priſon and execution, have made this ſad complaint, my Parents, my Maſter never gave me warning, never ſhewed me the danger of ſin, nor inſtructed me in the way of the Lord, the way of Righteouſneſs and Holineſs! beware of this. And when ſin begins to bud and bloſſom, nip it by reproofs and diſcipline, or elſe you may be charged with ſin, as old Eli was, 1 Sam. 3.13. Oh, cruſh the Cockatrice while in the Egg, daſh the Brats againſt the wall, while young; if you be ſilent or indulgent, children and ſervants take it for conſent and approbation (as they miſ-interpreted Gods holding his peace, Pſal. 50.) Inclinations will come into acts, and they into cuſtoms and habits, if not checked and reſtrained. But if you thus meet with them betimes, you may prevent a great deal of ſin; 'tis the beſt proof of your love, Prov. 13.24. And it may be they will ſay as David did to Abigail, 1 Sam. 25.39. bleſſed be the Lord God of Iſrael, who ſent thee this day to meet me; bleſſed be thy advice, and bleſſed be thou, who haſt kept me this day from coming to ſhed blood, and from avenging my ſelf: ſo may one ſay, I had been an adulterer to day, and another, I a drunkard to day, &c. hadſt not thou given me counſel and correction, hadſt not thou given me an Item, an helping hint, I had ſinned to day, Oh bleſſed be thou of the Lord. Think of it, is it not better to hear of their bleſſing then their curſing thee? Oh prevent ſin all you can; Solon a Heathen gives a good advice, Liberis nè arrideas, nè in poſterum fleas, too many laugh at their childrens cunning ſhifts, their fibbing, and lying; but this laughing may coſt you weeping, when you (and before they) are old. It was a Law among the Lacedemonians, Quicun que ſenum delinquentem puerum videns non increpat, eadem poena cum delinquente teneatur; That if any of the Ancient ſaw a young one ſinning, and did not reprove him, they ſhould undergo the ſame puniſhment with the offender. But, 2. We may occaſion other mens ſins, and be guilty of their crime, by doing ſomething which we ought not to do, and the doing whereof doth further other mens ſinning: as, 1. If Superiors, by way of command; ſome are ſo wicked, as to command others to be wicked, and they are ſo wicked as to obey their command: as Abſolom commanded his ſervants to kill his brother Amnon, and they obeyed, 2 Sam. 13.28. Jezebel wrote Letters in Ahabs name to the Elders to hire ſons of Belial (ſo falſe witneſſes are called) that they might accuſe Naboth of blaſphemy, and then ſtone him to death, 1 Kings 21. yea, David himſelf was guilty of this great ſin, and therefore 'tis ſpoken of as his only ſin, 1 Kings 15.5. Some have made Laws to command men to ſin, as if they ſhould ſin cum privilegio and with authority, as Dan. 3.10. and Chap. 6, 7, 8, 9. And how many Maſters command their ſervants to ſay, they are not at home, though they be, and to commend their commodity for one of the beſt, though never ſo bad, and to do that which is not lawful to do on the Sabbath-day, &c. Now poor ſervants being under awe, and ſtanding in fear, they are inclinable to obey: Oh, take heed what you command your ſervants; for whatever ſin they commit by your command, will be charged on you, as on them, if not more.
2. We may be the occaſion of other mens ſins by counſelling them to ſin; they that cannot command, may counſel, which is next to it: 'tis recorded three times in one Chapter, in three ſucceſſive verſes, that Ahaziah walked in the ways of Ahab, and did evil in the ſight of the Lord, by the counſel of Athaliah, and the houſe of Ahab, to his deſtruction, 2 Chron. 22.3, 4, 5. So Amnon ſinned according to the counſel of Jonadab, 2 Sam. 13.5.6. Jonadab is called his friend, and friends uſe to take ſweet counſel together; but, Oh, what bitter counſel is wicked counſel! never counſel any to ſin under the pretence of friendſhip, 'tis killing kindneſs, and as Rebeccah told Jacob when ſhe counſelled him to lye and counterfeit, that upon her ſhould the curſe be, Gen. 27.6-13. So ſay I to thee, the curſe will be on thee.
3. By Example; and the more eminent the example, the more taking 'tis: Great men cannot ſin at a little or low rate, becauſe they are examples; the ſins of Commanders, are commanding ſins; ſins of Rulers, ruling ſins; ſins of Teachers, teaching ſins: there is a kind of ſorcery and bewitchingneſs goes along with ſuch examples, Gal. 2.12, 13. When Peter and the reſt of the Jews diſſembled with him, Barnabas (though a good man, and full of the Holy Ghoſt, Acts 11.24. yet) he alſo was carried away with (by the example of, and in compliance with) their diſſimulation; ſo that example which I newly ſpake to, is inſtanced in as very catching and infectious, 1 Cor. 8.10. The world is more eaſily exampled into ſin then into goodneſs; for ſin finds a party within. Abrahams Faith, Moſes Meekneſs, Jobs Patience, Peters Courage are not ſo eaſily followed, as their contraries. Give no ill Examples.
4. By Tempting (Devil-like) and provoking to ſin. The Trumpeter (according to the Apologue) though he do not fight, yet if taken, ſpeeds as ill as the ſouldiers that do, becauſe he ſtirs them up: and when Ahabs wickedneſs is reckoned up, 'tis with this remark, that his wife Jezebel incited or ſtirred him up, 1 Kings 21.25. There was none like to Ahab, he had no peer, no fellow, he was a non-ſuch in wickedneſs, and this he was irritated and provokt to by his wife. Take heed of tempting, or ſtirring up any to ſin. Some mens corruptions would ſleep more then they do, if others did not awake and ſtir them up. Some are ſo wicked, as not to ſleep, nor let others to ſleep, till they have done miſchief. Men may tempt others to ſin ſeveral ways, I ſhall name but ſome.
1. By inticement and ſollicitation; 'tis a ſad employment to be ſins ſollicitor, yet too many ſuch there are; Pimps, Bawds, and Panders for luſt and ſin: and though the ſollicited perſon do not ſin, as Joſeph did not, yet the ſollicitor is a ſinner, as his Miſtreſs was. There are ſinners that go up and down (like the Devil) to entice others to ſin, Prov. 1.10-16. even flattery hath a force in it, and offers a kind of violence, as Prov. 7.21.
2. By Importunity; Delilah made poor Samſon almoſt weary of his life, ſhe never left him till ſhe had undone him; he ſtood it out a great while, but her importunity prevailed at laſt, Judg. 16.16, 17. and 'twas by much fair ſpeech, or importunity that the Harlot prevailed with the young man, who it may be was going about his buſineſs, and thought no hurt, till ſhe importuned him, Prov. 7.13. with 21.
3. By lying to men in the Name of the Lord, as the old Prophet did to the young, 1 Kings 13.18. The Name of the Lord is a great Argument, and very taking with them that fear him, and therefore ſome (falſe Prophets) pretend it, and turn themſelves into Angels of light, though they be of the Devil, and quote Gods authority, as he had the impudence to do (though falſely) to our Saviour himſelf, Mat. 4.3, 4. This is a ſhrewd way of temptation.
4. By giving undecent language, and offering affronts to perſons. Some men have laviſh tongues, and can hardly anſwer without a thou lyeſt, &c. ſuch is their pride and paſſion, that they anſwer rudely, and give ſuch ill language, as would anger a Saint, as the ſaying is. Perſons of Quality and Honor that are uſed to, and deſerve Civility, will not bear ſuch provoking words, nor take them but on the point of their Rapier, and return it to the givers throat. Great ſins are committed from ſuch beginnings; therefore Solomon tells us, Prov. 15.1. that a ſoft anſwer turneth away wrath, as it did Judg. 8.2, 3. but grievous (and fierce) words ſtir up anger, as they did 2 Sam. 19.43. compared with Chap: 20.1. God will not allow Parents to provoke their children to wrath, Eph. 6.4. As unhandſom words, ſo ill and ill-becoming behaviours, abuſes, and affronts tempt men to ſin; when Jacobs Sons had deceived, and by it ſlew the Sichemites (as the Law did Paul, for ſo he ſpeaks, Rom. 7.11.) they made this ſurly anſwer (as an excuſe) to their Father, ſhould he deal with our Siſter as with an Harlot? Gen. 34.31. as if his ſin juſtified theirs, and they did well to be angry; we could not put up ſuch an abuſe and diſhonour. Oh, give no provoking language, to put men upon ſin.
5. By ſending others to inſnare and trepan them; they that employ ſuch decoys, are in part guilty of their ſin, and Chriſt Jeſus called it Tempting, when ſuch were employed to intangle and inſnare him. The Phariſees ſent the Herodians, who ſhould feign themſelves juſt men, and praiſe him into a ſnare, and court him into (crimen laeſae majeſtatis) a crime againſt Caeſar: They pretend a caſe of conſcience, but ſaith our Saviour to this ſort of men (Spies and Catchpoles) Why tempt ye me, ye Hypocrites: They that were employed ſinned, and ſo did they that employed them. See the ſtory, Mat. 22. and Luke 20. I ſhall name no more, though there be too many more of this nature; but add only one other thing, whereby we may occaſion other mens ſins. As,
6. By declaring a thing otherwiſe then the truth is, by mincing and equivocating; there are inſtances more then enough, wherein good men have been guilty in this kind, which I ſpeak, that Saints as well as ſinners, may hear and fear, and not do wickedly. Abraham prevails with Sarah to ſay ſhe was his ſiſter, whereby Pharaoh concluded ſhe was not his wife, and took her; but when God plagued Phara…h for ſo doing, he reaſons the caſe with Abraham. What is this that thou haſt done to me? Why didſt thou not tell me ſhe was thy wife? ſo I might have taken her to be my wife, &c. a ſevere expoſtulation and an upbraid, Gen. 12. and yet Chap. 20. Abraham is at it again, and meets with a more plain and home rebuke, and is charged with no leſs then ſin by Abimelech, verſ. 9. Thou (even thou) haſt brought on me and my Kingdom a great ſin, thou haſt done deeds unto me, that ought not to be done; he lays the ſin at Abrahams door, and Sarah alſo (for her ſuppleneſs) had a reproof from him, verſ. 16. yet after all this, Abrahams Son Iſaac is found tandy in the ſame thing, and meets with the ſame rebuke, and that from one who pretended not to ſuch, or ſo much Religion as Iſaac did, Gen. 26. Alas, how many by taking falſe oaths, and bearing falſe witneſs, give occaſion to Judges to juſtifie the wicked, and condemn the righteous. Much more might be ſpoken to theſe things, but a word to the wiſe is ſufficient.
2. Of being partners in ſin.Take heed of being partners in others ſins when they are committed, as co-helpers and concauſes of their production. You may partake of other mens ſins, 1. As inſtruments to execute others ſinful deſigns or commands, as Doeg was in executing the Prieſts, 1 Sam. 22. or as any others are, that ſerve the luſts of men. All perſons that are to be obeyed, (as father and mother, &c.) they are to be obeyed in the Lord, Eph. 6.1. Whoſe ever will be left undone, Gods will ſhould be done, and never left undone to fulfil that of another or our own. They that put unrighteous Decrees in execution, are under the ſame wo with them who decree them; for without the execution, the Decree would do no hurt to them againſt whom 'twere made, Iſa. 10.1.3. They are wicked, and partners in the wickedneſs of them that command wickedneſs, who put ſuch wicked commands in practice and execution. See 1 Kings 12.30. though it be light, or fall heavieſt on them that command.
2. As Confederates with others; though the ſin be not committed by you that are Confederates, yet your being ſuch, takes part of (becauſe with) their ſin, Pſal. 83.3-9. the Counſellors and Combiners are judged equally with the Practiſers. Bleſſed are they that walk not in the counſel of the ungodly, Pſal. 1.1. And ſaith the Prophet, The Lord ſpake to me with a ſtrong hand, not ſimply the Word of the Lord came to me, or the Lord ſpake to me, but he ſpake with a ſtrong hand, what? why, ſay not a confederacy with them that ſay a confederacy, Iſa. 8.11, 12. The men of the League and Aſſociation ſpeed (becauſe they ſin) alike, Pſal. 2. with Acts 4.26-28.
3. As Conſenters, giving your conſent to others ſin, which if you had denied, it may be, they had not ſinned, Pſal. 50.18. when thou ſaweſt a thief, thou conſentedſt with him, and wert partaker with the adulterer; an adulterer is a thief (he ſteals waters from anothers ciſtern) and to conſent with him, is to be a partaker: therefore, Prov. 1.10. if ſinners entice thee, conſent not; enter thy diſſent, and let not thy ſoul have any thing to do with their ſecrets. This conſent may be, 1. By ſymbolizing and complying actions, as Paul ſpeaks in what was once his own caſe, Acts 22.20. he conſented, and gives for witneſs of it, both that he ſtood by, and that he kept the raiment of them that ſlew St. Stephen. So many conſent to the ſin of others by ſtanding Sentinel, watching the door, they not only wink at, but incourage and embolden others to ſin this way.
2. Conſent may be given by ſilent connivance, when any ſee perſons about to ſin, & do not witneſs againſt it: Silence (we ſay) gives conſent, it doth ſo often indeed, though not always; for the caſe may be ſuch, that it were but to throw pearl before ſwine, to ſpeak to ſome ſcorners; yea, ſome will ſpeak a little gently, as if 'twere no great matter or of conſequence, but will not put forth the power they have to prevent it; Pilate ſeemed to witneſs againſt the Jews, when they cryed out for the crucifying of Chriſt Jeſus, and would waſh his hands to teſtifie his innocency, Mat. 27.24. and yet becauſe he did not put forth his power, he is reckoned one of the number of them that killed him, Acts 4.27.
3. Conſent may be openly and notoriouſly given by word of mouth; as Saul (afterward Paul) gave his voice, Acts 26.10. his vote went with the reſt, and he gave it with a voice, a loud voice. If any bring falſe Doctrine, and a man bid him God-ſpeed, this man is partaker of his evil deeds, Epiſt. of John 2.10, 11. When men ſay, as Jehoſaphat did to Ahab, I am as thou art, and my people as thy people, and we will be with thee in the war, 2 Chron. 18.3. When we thus give conſent, 'tis notorious.
3. Of being acceſſories after ſins commiſſion.To draw to a cloſe; be not acceſſory to other mens ſins after they are committed, which you may be guilty of many ways; I ſhall name but four.
1. In not grieving for other mens ſins. All ſin is againſt God, and for that reaſon he that truly grieves for his own, will grieve for other mens: 'Twas the great commend of Lot, that his righteous ſoul was vext with the filthy converſation of the Sodomites, 'twas a torment, a kind of hell to him, 2 Pet. 2.7. David could not prevent mens ſinning, and therefore grieved for it, and ſo much, that his eyes run down with rivers of tears, Pſal. 119.136. And this made the Prophet Jeremiah wiſh his eyes fountains, that he might weep day and night. And all theſe perſons were remembred by the Lord in mercy, when others were rewarded with miſery. There is ſcarce any way like this, to be kept from partaking in the ruine of ſinners, as Ezek 9.4-6. God will ſet his mark on his weeping and mourning people, and as for the reſt, they will be found as acceſſories, if not principals in wickedneſs, and judged accordingly. Oh, that there were more crying perſons, when there are ſo many crying ſins! They that grieve not and mourn not, are guilty, as the Apoſtle tells us, 1 Cor. 5.1, 2. and by mourning they were cleared of this matter, 2 Cor. 7.11.
2. By concealing that which we ought to diſcover and make known, as may be eaſily proved from Levit. 5.1. If a ſoul ſin, and hear the voice of ſwearing, and is a witneſs, whether he hath ſeen or known of it, if he do not utter it, then ſhall he bear his iniquity: and Prov. 29.24. whoſo is partner with a thief, hateth his own ſoul, he heareth curſing, and bewrayeth it not, which he ought to do. Yet once more, Deut. 13.6-8. if thy brother, the ſon of thy mother, or thy ſon or thy daughter, or the wife of thy boſom, or thy friend which is as thine own ſoul, entice thee ſecretly, ſaying, let us go and ſerve other Gods (which thou haſt not known, thou nor thy fathers) thou ſhalt not conſent unto him; is that enough? no, nor hearken to him; is that enough? no, neither ſhall thine eye pity him; is that enough? no, neither ſhalt thou ſpare; is that enough? no, neither ſhalt thou conceal him; is that enough? no, thou ſhalt (by diſcovering him to the judges) ſurely kill him, thine hand ſhall be firſt upon him, &c. but you will ſay, is not this unnatural? what! betray a brother, one of the ſame venter, the ſon of my mother? nay more, my own ſon; nay more, my wife, and moſt of all, my friend; no matter, for all that thou ſhalt not conceal him: to conceal ſuch a ſinner, were to partake of his ſin, 2 Joh. 10.11. Theſe Spirits, theſe ſoul-ſtealers muſt not be concealed, leſt the receiver and concealer be reckoned as bad as the thief.
3. You may be acceſſory to other mens ſins, in not ſeparating from them when God calls you to it. Remember Lots wife who was loth to withdraw, and was turned into a Pillar of Salt (as the Father ſaid) to ſeaſon us. There are perſons with whom we ſhould not eat, 1 Cor. 5.11. To joyn in communion with known ſinners, is the greateſt teſtimony you can give, either that they are Saints, or you are ſinners: you bear a falſe witneſs for them, and a true witneſs againſt your ſelves. When the Apoſtle had reckoned up a whole troop of ſinners, of whom ſelf-love led the Van, and a form of godlineſs brought up the Rear, he adds, from ſuch turn away, 2 Tim. 3.5. and Rev. 18.4. You may hear a voice from Heaven, ſaying, come out of her, my people, that ye be not partakers of her ſins; be not therefore unequally yoked with Unbelievers, &c. 2 Cor. 6.14.
4. We may be acceſſory to other mens ſins, if inſtead of reproving, we approve of it, Eph. 5.11. have no fellowſhip with the unfruitful works of darkneſs, but reprove them rather; not to reprove them, but inſtead thereof to have fellowſhip with them, is to approve: and beſide this, there are three things which ſpeak approbation; as,
1. When we take pleaſure in the actions or the actors; Jer. 5.30, 31. the Prophets propheſie falſely, and the Prieſts bear rule by their means, and my people love to have it ſo, q. d. they ſet their ſeal to it, to approve and confirm what the Prophets and Prieſts do: Of this import is that Rom. 1.32. Though they knew the Judgments of God, that they who did ſuch things were worthy of death; yet they not only did the ſame, but took pleaſure in them that did them. As men are ſaid to help on the affliction of Gods people, and to approve them by ſaying, Ha, Ha, ſo would we have it, Ezek. 25.3. and 26.2. To take pleaſure in ſuch things as others do, is to be acceſſories, and as if they had done them. When the Apoſtle Paul tells of other mens ſins, he doth it weeping, Phil. 3.18. and ſo frees himſelf from any the leaſt degree of approbation: but when men laugh, take pleaſure in, and make ſport of other mens ſins, 'tis (by conſtruction) an approbation of them.
2. Approbation and being acceſſory is concluded from hence, when men flatter others, and ſpeak peace to them in their evil ways: When men ſay peace, where God ſaith there is none, i. e. to the wicked. God and man will curſe him that ſaith to the wicked, thou art righteous, Prov. 24.24. and Ezek. 13.10. becauſe they have ſeduced (or flatter'd) my people, ſaying, peace, and there was no peace, and have daubed with untemper'd mortar; and verſ. 18. have ſowed pillows under their elbows; therefore will I pull down the wall, and will tear your your pillows and kerchiefs, becauſe verſ. 22. they made the hearts of the righteous ſad, and ſtrengthned the hands of the wicked, that he ſhould not return from his wicked way: There is a wo againſt ſuch, as verſ. 18.
3. Approbation is declared by this, when any defend and excuſe other mens ſins, as if they were retained (like Lawyers) and had their fee: They that juſtifie the wicked are equally an abomination with them that condemn the righteous, Prov. 24.17. Some are ſo wicked, as to defend other mens wickedneſs (not only like Lawyers, but like Souldiers) by ſword and force of arms; as they did for him, who had abuſed the Levites Concubine, Judges 20.14. &c. but to plead for other mens ſins, is to be as guilty as they who commit it. Many more things might be added, but I forbear them, becauſe I have been ſomewhat large upon this ſubject, which I was the more willing to be, becauſe 'tis a thing too ſeldom treated, and too little taken notice of, and laid to heart, viz. the ſhare that we too often have in other mens ſins.
Thus am I at laſt come to the Cloſe and Concluſion of the whole matter, The Cloſe or Concluſion.and I could wiſh with my ſoul, that there may never be an occaſion for me, or any other, to preach on this ſubject any more; ſhall I now intreat you to conſider of what hath been ſaid, and to bethink you what an ugly and abominable thing ſin is? The worſt of Evils, worſe then the worſt of words can expreſs it to be. I have ſhewn you how contrary 'tis to God and man; for proof whereof I have brought witneſs from Heaven, Earth, and Hell: I have ſhewn you how dear it coſt Chriſt Jeſus who dyed for it, and how dear it will coſt you, if you live and dye in it. Stand in awe and ſin not; lay up the Word of Gods Command, Promiſe, and Threatning, that you may not ſin againſt him: take heed of ſinning, for at once you ſin againſt God and your own ſouls. I have entred your cloſets and your hearts, to tell you of your ſecret ſins; I have told you of, and warned you againſt the ſins of your lips, and of your life; I have told you of your Shop and Calling-ſins, that you might beware: and what ſhall I ſay or do more for you? I have preacht to you, pray'd, and wept for you; I have ſhewn you the way of repentance, faith, and holineſs; and were it to dye for you, I hope I ſhould not account my life dear to me, that I might ſave your ſouls by loſing it. Oh, let me again intreat, beſeech, and beg you for Gods ſake and your ſouls ſake not to ſin (theſe things are written, that ye ſin not) but as 'tis, Jer. 13.15, 16, 17. Hear ye, and give ear, be not proud, for the Lord hath ſpoken, give glory to the Lord God, &c. But if ye will not hear, my ſoul ſhall weep in ſecret places for your pride, and mine eyes ſhall weep ſore, and run down with tears. If you hear not, you make this ſad work for me, and others that teach you, but (alas!) much ſadder for your ſelves; you make us weep on earth, but you (if you repent not) will weep in Hell. I beſeech you therefore, learn what the grace (the ſaving grace) of God teacheth you, to deny all ungodlineſs and worldly luſts, to live ſoberly, righteouſly, and godlily in this preſent world, Titus 2.11, 12. or as 'tis in Luke 1.75. to ſerve the Lord in righteouſneſs and true holineſs all the days of your life; and as 'tis 2 Cor. 7.1. Having theſe promiſes (which according to 2 Pet 1.4. are the greateſt and precious) let us cleanſe our ſelves from all filthineſs of fleſh and ſpirit, perfecting holineſs in the fear of God. Shall we commend holineſs in them that are dead, and not like holineſs in our ſelves while we are alive? Holineſs is the beauty of Earth and Heaven, without which we cannot live well on Earth, nor ſhall ever live in Heaven: certainly they that jeer and ſcoff at holineſs, and rejoyce that they are none of the holy ones, they do as if they ſhould make Bon-fires, ring the Bells, and give thanks that they ſhall never be ſaved; for if they be not holy, ſaved they cannot be: or as one words it, they that ſhall be in Heaven, will be in no danger to be derided for the ſake of piety, for thoſe that deride it, will not be admitted there. And as for the wicked, God will turn them into Hell, and all the Nations (all them of any Nation) that forget God, Pſal. 9.17. Poor Soul, think a little, yea, think much of the great day of thine accounts & Gods judgment, which though thou put far from thee, yet it will ſurely come; and wo unto thee, if it overtake thee unawares, and as a thief in the night, 1 Theſ. 5.3, 4. Seeing this may be, and that will be, Oh, what manner of perſons ought we to be in all holy converſations and godlineſſes! (as 'tis in the Greek) 2 Pet. 3.10, 11. What ſhall I ſay more? I will ſhut up all with what was long ſince excellently ſpoken by a great Doctor in our Iſrael, and which is worthy to be written in the hearts of all men, and to be often before their eyes, and in their thoughts: 'tis this,
At the laſt (ſaith he) there will come a day, when all mankind ſhall be ſummon'd naked (without difference or degrees) before the ſame Tribunal; when the Crowns of Kings and ſhackles of Priſoners; when the Robes of Princes, and the rags of Beggars; when the Gallants Bravery, the Peaſants Ruſſet, the Statiſts Policy, the Courtiers Luxury, and the Scholars Curioſity, ſhall be all laid aſide; when all men ſhall be reduced to an equal Plea, and without reſpect of perſons, ſhall be doomed according to their works. Then thoſe Punctoes and Formalities, Cuts and Faſhions, Diſtances and Complements (which are now the darling-ſins of the upper end of the world) ſhall be proved to have been nothing elſe, but well-acted vanities. Then the Pride, Luxury, Riot, Swaggerings, interlarded and complemental Oaths, nice and quaint Laſciviouſneſs, new-invented Courtings, and Adorations of Beauty (the ſo much ſtudied and admired ſins of the Gallantry of the world) ſhall be pronounced out of the mouth of God himſelf, to have been nothing elſe but glittering abominations. Then the adulterating of Wares, the counterfeiting of Lights, the double Weight and falſe Meaſures, the courteous Equivocations of men greedy of gain (which are now almoſt woven into the very Art of Trading) ſhall be pronounced nothing elſe but Myſteries of iniquity and ſelf-deceivings. Then the curious ſubtleties of more choice Wits, the knotty Queſtions and vain ſtrife of words, the diſputes of Reaſon, the variety of Reading, the very Circle of general and Secular Learning (purſued with ſo much eagerneſs by the more ingenious Spirits of the world) ſhall be all pronounced but the thin Cob-webs, and vaniſhing Delicacies of a better temper'd Prophaneneſs. And laſtly, Then the poor deſpiſed Profeſſion of the power of Godlineſs, a trembling at the Word of God, a ſcrupulous and conſcientious forbearance, not only of oaths, but of idle words, a tenderneſs and aptneſs to bleed at the touch of any ſin, a boldneſs to withſtand the corruptions of the times, a conſcience of but the appearances of evil, a walking bumbly and mournfully before God, an Heroical reſolution to be ſtrict and circumſpect, to walk in an exact and Geometrical Holineſs in the midſt of a crooked and perverſe generation (which the world eſteems and ſcorns as the peeviſhneſs of a few ſilly, unpolitick men) ſhall in good earneſt from the mouth of God himſelf, be declared to have been the true narrow way which leadeth to Salvation; and the enemies thereof ſhall then (when it is too late) be driven to that deſperate and ſhameful confeſſion: We fools counted their life madneſs, and their end to have been without honour; how are they now reckoned among the Saints? and have their portion with the Almighty!
Conſider what hath been ſaid, and the Lord give thee underſtanding in all things, 2 Tim. 2.7.
FINIS.
End of the text · Ralph Venning, Sin the Plague of Plagues (1669)