Fervent Zeal Against Flagrant Wickedness, Doctrine

Fervent Zeal Against Flagrant Wickedness · Doctrine

p. 3DOCTRINE.

We ſhould have a quick, lively ſenſe and diſlike of, Zeal and Indignation againſt, the plain, known Sins of others.

For the preventing of Miſtakes, it may be premiſed.

1. Our first and chief reſentment ſhould be againſt our own Sins. How odd and ſtrange would it look, to pluck at a Mote in our Brother's eye, and ſuffer a Beam in our own? Mat. 7.3.—5. We ſhall never duely abhor Sin in others, if we don't heartily hate and loath it in our ſelves. Deepeſt Self abaſement and holy ſhame, well becomes us for our own Sins. The beſt of Saints have expreſs'd great Self abaſement for Sin. Abraham call'd himſelf, Dust and Aſhes, Gen. 18.27. Job ſaid (Chap. 42.6.) I abhor my ſelf, and repent in duſt and aſhes. The Pſalmiſt ſaid, Pſal. 73.22. So fooliſh was I, and ignorant; I was as a beast before thee. Agur ſaid, Prov. 30.2. Surely I am more brutiſh than any man. The holy Prophet ſaid, Iſai. 6.5. I am a man of unclean lips. The Apoſtle Paul, who was ſo zealouſly mov'd againſt the groſs crimes of others, had very Self-abaſing thoughts for his own Sins; calling himſelf the chief of Sinners (1 Tim. 1.15) Leſs than the leaſt of all ſaints, p. 4(Eph. 3.8.) And ſays, He was not meet to be called an Apoſtle, becauſe he had perſecuted the Church of God, 1 Cor. 15.9. The ſtrongeſt, ſharpeſt reſentments, ſhould be againſt our own Sins. An univerſal abhorrence of Sin in our ſelves, fits us the better to appear againſt Sin in others.

2. We ſhould manifest Charity and Forbearance, towards Weak, Infirm Chriſtians. If we have good ground to believe, that they are Orthodox as to the Main Fundamental Articles of Faith; that they mean well and honeſtly, conſcienciouſly Indeavouring to avoid known Sin, and to practice the duties of Chriſtianity according to their beſt light; I ſay, as for ſuch, we ſhould love them, bear with them, Receive them tho' not to donbtful diſputations, Rom. 14.1. We then that are ſtrong, ought to bear the Infirmities of the weak, and not to pleaſe our ſelves, Rom. 15.1. This holy Apoſtle Paul, who was ſo zealous againſt plain, known, flagrant wickedneſs in others; was yet very tender and condeſcending to Weak, Infirm Chriſtians. To the weak, became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means ſave ſome, 1 Cor. 9.22. Bear ye one anothers burthens, and ſo fulfill the law of Christ, Gal. 6.2.

Having premiſed theſe things, we may p. 5proſecute the Doctrine, by Indeavouring an Anſwer to theſe Inquiries, [1.] How ſhould our fervent diſlike of, and Zealous Indignation againſt, the plain known Sins of others; exert and manifeſt themſelves? [2.] Why ſhould we thus manifeſt our diſlike of, and zealous Indignation againſt, the plain, notorious Sins of others?

Queſt. 1. How ſhould our fervent diſlike of, and zealous Indignation againſt, the plain, known Sins of others; exert and manifeſt themſelves?

Here I might ſay, Negatively,

1. We ſhould not move out of our own Line or Sphere, to teſtifie againſt the Sins of Others. Every private Perſon muſt not make himſelf Judge of, or Executioner againſt, the Notorious Offender; tho' he ſhould deeply abhor his crimes. We muſt keep within the bounds of our Station, the Place and Capacity God has ſet us in, even in ſhowing our diſlike of the Sins of Others. The private Perſon, muſt not pretend to exert the Authority of an Officer. Let every man wherein he is called, therein abide with God, 1. Cor. 7.24.

2. We ſhould never commit one Sin, to ſhow our diſlike of another. We ſhould never tell a Lie, nor bear falſe Witneſs; to get p. 6any crime, tho' never ſo groſs, puniſhed. We ſhould not do evil, that good may come of it, Rom. 3.8.

3. We ſhould not act from wrong Principles. We ſhould not teſtifie againſt the Sins of others, from any private Malice, perſonal grudge or revenge againſt their Perſons (Dearly beloved, avenge not your ſelves, Rom. 12.19) nor from a Principle of Vain-glory or Self-applauſe, that we may be eſteem'd and prais'd by Men, as being Zealots. Let nothing be done thro' ſtrife or vain glory, Phil. 2.3. Having given theſe Negative hints:

We may anſwer Affirmatively, and ſay

1. We ſhould ſhow our grief and ſorrow for the Sins of Others. David, Beheld tranſgreſſors and was grieved, becauſe they kept not Gods word, Pſal. 119.158. Lot's righteous; ſoul was griev'd and vex'd with the filthy converſation of the wicked, 2. Pet. 2.7, 8. Our eye ſhould affect our heart, if we ſee or hear of, the groſs crimes of others; we ſhould grieve and mourn for them. Yea, and we ſhould Manifeſt or make Known, our grief for the Sins of others; we ſhould Sigh & Cry for the abominations committed, Ezek. 9.4. The Apoſtle ſaid, I now tell you …eping, that ſuch & ſuch are enemies of the Croſs of Chriſt, Phil. 3.18, 19, The conſideration p. 7of their Sins, mov'd his holy heart, and drew Tears from his eyes. Moſes and the Congregation were weeping at the door of the Tabernacle, for the Wickedneſs of thoſe who had joyn'd themſelves to Baal-peor, Numb. 25.6.

2. We ſhould live contrary to the Sins of Others. In this way, we ſhould Indeed condemn all manner of wickedneſs in Others; ſaying as he, Neh. 5.15. So did not 1, becauſe of the fear of God. If we practiſe wickedneſs our ſelves, and condemn the ſame in others; may they not juſtly retort and ſay, Phyſician heal thy ſelf? The Apoſtle ſays, Rom. 2.1. Therefore thou art Inexcuſable, O man, whoſoever thou art that Judgeſt; for wherein thou Judgeſt another, thou condemneſt thy ſelf; for thou that Judgeſt, doeſt the ſame thing. If one Drunkard reprove another, one Thief reprove another; one profane Swearer reprove another; it's not likely that much good will come of ſuch reproofs. Let us therefore be harmleſs, blameleſs, unrebukable; deny all Ungodlineſs and Worldly Luſts, and live Soberly, Righteouſly, Godlily. Let us cleanſe our ſelves from all filthineſs of Fleſh and Spirit, perfecting holineſs in the fear of God. Let us live as Daniel, whoſe very enemies could find no ocoaſion againſt him, but concerning the law of his God, (Dan. 6.5.) Nothing againſt him, but what was really p. 8and truly matter of commendation. By ſuch an holy and vertuous converſation, let us continually ſhow our diſlike of, and bear our teſtimony againſt, all manner of wickedneſs in others.

3. We ſhould in our words as there is occaſion, plainly condemn the plain known Sins of others. Whoever the Perſons are that be guilty, we ſhould not Scruple plainly to condemn the abominable crimes committed by them; ſuch as Sabhath-breaking, Profane Swearing and Curſing, a Contemptuous neglect of Gods Publick Worſhip, Notorious Diſobedience to Parents, Murders, Malicious Quarrellings, Fornications, Adulteries, Filthy Unclean Practices, Drunkenneſs, Rioting, Chamboring, Wantonneſs, (Rom 13.13.) Night-Revels, Mad Frolicks, St…ling, Cheating, Defrauding, Oppreſſing, Promiſe breaking, Lying, Slandring, Backbiting, Perjuries, Briberies, and the like. As there is occaſion, we ſhould not Scruple in our Words freely to cenſure and condemn, ſuch works of darkneſs, ſuch works of the Devil as theſe are. How freely and fully does the Apoſtle expreſs himſelf, againſt plain groſs abominations? Now the works of the fleſh are manifeſt, which are theſe, Adultery, Fornication, Uncleanneſs, Laſciviouſneſs, Idolatry, Witchcraft, Hatred, Variance. Emulations, Wrath, Strife, Seditions, Hereſies, Envying, p. 9of the which I tell you before, as I have alſo told you in time paſt, that they which do ſuch things, ſhall not Inherit the Kingdom of God, Gal. 5.19.—21. The Apoſtle does not Scruple plainly to condemn theſe wicked works, declaring that thoſe who live in them, ſhall miſs of Heaven and be turned into Hell So, we ſhould freely condemn known abominations, tho' not from an Inſulting contempt of the Perſons guilty; but from an hearty abhorrence of their Crimes.

4 We ſhould reprove the Vicious and Criminal, and Indeavour to Reform them. Faithful reproof when there is occaſion, is one of the trueſt proofs of brotherly love and friendſhip. Thou ſhalt not hate thy Brother in thine heart, thou ſhalt in any wiſe rebuke thy neighbour; and ſhall not ſuffer ſin upon him, Lev. 19.17. Warn them that are unruly, 1 Theſ. 5.14. We ſhould with a Spirit of Meekneſs, Indeavour by reproofs to heal and reform Offenders, Gal. 6.1. And as there is occaſion, reproofs ſhould be Sharp and Pungent: reprove them ſharply, Tit. 1.13. Wine as well as Oyl muſt be poured into Wounds, (Luk. 10.34.) for the Searching and Cleanſing, in order to the Curing of them. Eli was criminally ſoft and eaſy, in reproving his Vicious Scandalous Sons, when more ſharp Methods were needful. Indeed he ſaid to them, p. 10Why do ye ſuch things? I hear of your evil dealings by all this people: Nay my Sons, it is no good report that I hear, ye make the Lords people to tranſgreſs, 1 Sam. 2.23, 24. Poſſibly ſome wont reprove ſo much as this, for Notorious Scandalous wickedneſs; yet this was far too ſhort, he ſhould have done much more; and for not doing it, God brought thoſe Judgments on him and his Family, which made both the Ears of them that heard them to tingle, 1 Sam. 3.11.

5. We ſhould diſcountenance the wicked and ungodly. A ſhy or diſpleaſed Look, may ſometimes manifeſt a diſlike of the wickedneſs of others. Prov. 25.23. The north wind driveth away rain; ſo doth an angry countenance a backbiting tongue. We ſhould not ſo much as by a pleaſant look, Cheriſh or Incourage others in wickedneſs; but rather by an angry countenance teſtifie againſt their S…. As for thoſe who are known to be Vicious and Scandalous, we ſhould not need Joſly Prefer or Imploy them. How can thoſe who are true Chriſtians, who have the true fear of God in their hearts, indeavour to advance or prefer to any Place of Truſt or Honour, thoſe who are Notoriouſly wicked, Intemperate, Unclean, given to Profane Swearing, Lying, Stealing, Cheating, p. 11or any Immoral Practices? It's part of the Character of a true Practical Saint, to Contemn a vile perſon, as well as Honour them that fear the Lord, Pſal. 15.4. Holy David very fully and plainly ſaid, I hate the work of them that turn aſide, it ſhall not cleave to me. A froward heart ſhall depart from me; I will not know a wicked perſon. Whoſo privily ſlandreth his neighbour, him Will I cut off. Him that bath an high look, and a proud heart, will I not ſuffer. Mine eyes ſhall be upon the faithful of the Land, that they may dwell with me: he that walketh in a perfect way, he ſhall ſerve me, Pſal. 101.3,—6. This plainly ſhows, that he was not for prefering and honouring the Vicious, but for diſcountenancing of them; and for prefering and imploying the Vertuous and Faithful. And thus it ſhould be with us, according to the various Stations and Capacities God has ſet us in. Much might be done to bear down wickedneſs, by thus diſcountenancing of it. Why ſhould we Imploy and Prefer in Buſineſs, the Drankard, the Profane Swearer, the Thief, Cheater, Liar, Promiſe breaker, if we can get others to do the Service? If we let the wicked know, that we reject their Service becauſe of their wickedneſs; this would ſhow a diſlike of their Sin. and might be one Means to work at leaſt ſome Reformation in them. If Vicious Seamen, Tradeſmen, and others were thus p. 12evidently diſcountenanc'd for their known wickedneſs; poſſibly their own conſequent Straits and Neceſſuies, might force them to ſome amendment.

6. We ſhould plainly give in Teſtimony againſt the Sins of others, as there is occaſion for it. There are caſes, wherein Perſons not only may but ſhould bear witneſs againſt wickedneſs, for the Puniſhing of it and preventing Impending Evils, Deut. 17.7. How common is it when Perſons are Vicious and Scandalous, to tell of their faults behind their backs, to ſpread their ill ſame; but if any ſtrict Search is made to have their faults puniſhed, then thoſe who can teſtifie to convict them, will ſhrink, bite in their words it may be; and ſay, They don't care to have ſtrife with their neighbours, nor witneſs against them, nor get the all will of them; Alas, how often is it thus? So that from a baſe ſinful Cowardice, wickedneſs often prevails Unpuniſhed, God is diſhonoured, Religion ſuffers, the Devil is gratified, the guilty unſpeakably Injured, and the Publick greatly endanger'd by being exposed to Gods Judgments. Becauſe ſome wont be ſo bold againſt the Devil's Kingdom and Intereſt, as to bear witneſs againſt known wickedneſs when they might and ought to do it; therefore they're deeply chargeable with the evils now mention'd, God's being diſhonour'd, Religion ſuffering, p. 13&c Such backwardneſs to bear witneſs againſt Sin, is a ſhrirking from God; cauſe, let that take care of it ſelf for all them; nay, 'tis in ſome fort a ſiding, with the Devil. For Chriſt ſays, Mat. 12.30. He that is not with me is againſt me: and he that gathereth not with me, ſeattereth abroad. We ſhould love Chriſt, His Cauſe, Honour, Intereſt above all our neareſt Neighbours, Friends, Relatives, Acquaintaince whatſoever. The caſe may be ſuch, as to render it our duty to witneſs and act againſt the Sins of a Brother, Son, Daughter, Wife, or Friend that is as one's own Soul; and that even to the taking away of Life too, Deut. 13.6—10. The cauſe of Chriſt and Piety, ſhould be dearer to us than the love or friendſhip of any Perſon or Perſons whatſoever. In this ſenſe our Saviour ſaid, Luk, 14.26. If any man come to me, and hate not his Father, and Mother, and Wife and Children, and Brethren and Siſters; yea and his own life alſo, he cannot be my Diſciple. We ſhould not Scruple therefore, when we can, and are call'd to it, to bear plain Teſtimony againſt groſs wickedneſs, that it may be puniſhed. Nay it may be our duty in many caſes, where we can prove the groſs crimes of Drunkenneſs, Profane Swearing, Sabbath breaking, and the like; and Perſons wont be mended by more private and gentle Methods; to go on purpoſe to Inform againſt them, that they may p. 14be puniſhed. Thus to do, it but a ſiding with Chriſt and His Intereſt, againſt the Devil and his Intereſt.

7. We ſhould avoid as much as may be, the needleſs Society or Company of Scandalous Sinners. Sometimes indeed it may be needful to be with them, to reprove them. Sometimes poſſibly we may have neceſſary buſineſs with them, or unavoidably fall into their Company; ſo that we muſt even Go out of the world (as the Apoſtle ſays, 2 Cor. 5.10.) if we would Intirely and Continually avoid their Company. But my meaning is, we ſhould not Needleſsly accompany with Scandalous Sinners; eve ſhould not chuſe their Company, nor freely aſſociate with them; not allow them to be our uſual Companions, but ſhould ſhun their Company for their wickedneſs. What, are they given to Chambering and Wantonneſs, Rioting and Drunkenneſs, Uncleanneſs, Profaneſs, and the like? Then let us not put ſo much honour and reſpect upon 'em, as to let 'em frequent our Company. Eph. 5.11. Have no fellowſhip with the unfruitful works of darkneſs, but rather reprove them. Prov. 22.24, 25. Make no friendſhip with an angry man; and with a furious man thou ſhalt not go; lest thou learn his ways, and get a ſnare to thy ſoul. The Apoſtle ſays, 1 Cor. 5.9. I wrote unto you in an Epiſtle, not to company with Fornicators. 2 Theſ. 3.14. If p. 15any man obey not our word by this Epiſtle' note that man, and have no company with him that he may be aſhamed. Thoſe who groſly diſobey Gods written Word, ſhould be avoided; we ſhould let them know that we diſlike their Company for their wickedneſs; that ſo they may be aſhamed and reform. David ſaid, I have not ſat with vain perſons, neither will I go with diſſemblers. I have hated the Congregation of evil doers, and will not ſit with the wicked, Pſal. 26.4, 5. Depart from me ye evil doers, for I will keep the Commandments of my God. Pſal. 119.115. It's truly a bad mark on any Perſon, when he loves and frequents looſe, vain, idle, wicked Company. How eaſy is it to gueſs, what Perſons are by obſerving the company they keep? As, He that walks with the wiſe, ſhall be wiſe; ſo, a companion of fools ſhall be destroyed, Prov. 13.20. It's part of the bleſſed Man's Character, Pſal. 1.1. That he walks not in the counſel of the ungodly, nor ſtandeth in the way of ſinners, nor ſits in the ſeat of the ſcornful. We ſhould be companions of them that fear God, and keep his precepts, (Pſal. 119.63.) but not of thoſe who Scandalouſly break them. As we our ſelves ſhould avoid the company of ſuch, ſo we ſhould warn others to do ſo too. My ſon, if ſinners intice thee, conſent thou not — walk not thou in the way with them, refrain thy foot from their path, Prov. 1.10, p. 1615. Forſake the fooliſh, and live, Prov. 9.6. and Prov. 4.14, 15. Enter not into the path of the wicked, and go not in the way of evil men; avoid it, paſs not by it, turn from it, and paſs away. In theſe two Verſes, the ſame thing for ſubſtance is Inculcated Six times over; even that we ſhould avoid ill Company. Then ſurely the keeping ſuch Company, muſt needs be vile and abominable, it tends to Incourage wickedneſs, rather than to prevent or ſuppreſs it.

8. Thoſe who have Authority for it, ſhould duely puniſh groſs Offenders. Every One according to the Office, Station, Capacity he is in; ſhould Imploy his Influence and Authority, to prevent and ſuppreſs wickedneſs as much as poſſible.

Heads of Families ſhould diſcharge a good Conſcience in this matter; by duely puniſhing of Sin in their Children and Servants. He that ſpareth his rod, hateth his ſon; but he that loveth him, chaſteneth him betimes, Prov. 13.24. Withhold not correction from the child; for if thou beateſt him with the rod, he ſhall not die. Thou ſhalt beat him with the rod, and ſhalt deliver his ſoul from hell, Prov. 23.13, 14. A ſervant will not be corrected by words; for tho he understand he will not anſwer, Prov. 29.19. Church cenſures alſo ſhould be diſpens'd to thoſe who deſerve them, and need them for their healing; p. 17for the destruction of their fleſh, that their ſpirit may be ſaved in the day of the Lord Jeſus, 1 Cor. 5.5. Miniſters alſo in their Preaching, ſhould plainly lay open and condemn the wickedneſs of Men. Cry aloud and ſpare not, lift up thy voice like a trumpet, and ſhew my people their, tranſgreſſion, and the houſe of Jacob their ſins, Iſai. 58.1. They ſhould plainly Preach againſt all Unrighteouſneſs and Ungodlineſs of Men; laying open and condemning their particular Luſts of Drunkenneſs, Profaneneſs, Covetouſneſs, &c. Faithfully denouncing the threatenings and terrors of God againſt them. This they ſhould do with great plainneſs, boldneſs and fervent zeal; as well as Preach the moſt Precious, Inviting, Melting Promiſes, to thoſe that will Penitently Truſt in Chriſt. Thus Miniſters ſhould do, tho' probably when they touch Men to the quick, gall their guilty Conſciences, lay open and condemn their beloved Luſts and darkling Sins; the Mouths of the wicked will be open againſt them, laying ſome cauſeleſs charge or other againſt them. I ſuppoſe 'tis ſeldom if ever known, but that if Miniſters are faithful in their Office, teſtifying againſt Sin; they meet with laſhes and reproaches from ſome vile Tongues or other. Thus it was with the holy Prophets of old, All manner of evil was ſpoken againſt them falſely, for Chriſt's ſake, Mat. 5.11, 12. For Chriſt's ſake, for p. 18plainly Preaching His Truths, Inclcating His Precepts; and teſtifying againſt and condemning, thoſe Vicious Practices which were contrary to His Laws, and provoking in His ſight. However, Miniſters ought to be faithful to God, and to Souls, in plainly Preaching againſt all manner of known wickedneſs.

So, Civil Rulers who bear the Sword of Juſtice, ſhould not let it ruſt in their hands; but Imploy it againſt the wicked. They ſhould cut off the horns of the wicked, (Pſal. 75.10.) break their jaws, and pluck the ſpoil out of their teeth, Job 29.17. They ſhould be a terror to evil works, make the wicked afraid; they ſhould not kold the ſword in vain, but as Revengers appointed by God, they ſhould execute wrath on him that doth evil, Rom. 13.3, 4. As the Power of Civil Rulers (whether for Making or Executing Laws) is betruſted with them by God, ſo it ſhould be Imployed for God. It ſhould be faithfully and impartially exerted, to Incourage all manner of Vertue and Goodneſs; and to Diſcourage all manner of Vice and Wickedneſs, in all Perſons High and Low Rich and Poor.

Theſe are ſome of the ways and methods, wherein thoſe who truly fear God: ſhould manifeſt their reſentment and diſlike of, p. 19and ſervent zealous Indignation againſt, the plain Notorious Sins of others.

But poſſibly 'twill be objected,

1. Men wont bear ſuch plain dealing. Men wont bear to be thus plainly told of, reprov'd and teſtifyed againſt, for their Sins: they wont bear that Perſons ſhould be forewarn'd their Company, becauſe of their wickedneſs; they'll be diſpleas'd and angry to be thus dealt with.

I reply, We bad better ſuffer Mens diſpleaſure for doing of Duty, than Gods diſpleaſure for neglecting it. If we ſhow our diſlike of Mens Sins, according as God directs and requires, we ſhall but diſpleaſe Men in it; but if we neglect to do what God requires of us, we ſhall then diſpleaſe and provoke the Great GOD Himſelf, even the Infinitely Holy and Jealous GOD. And whom ſhall we pleaſe, GOD or Men? Whoſe favour is moſt to be valu'd and deſit'd; that of GOD or of Men? Can't every Chriſtian anſwer this caſe? The Apoſtle Peter ſaid, Acts 5.29. We ought to obey God rather than men. The Apoſtle Paul ſaid, Rom. 15.2. Let every one pleaſe his neighbour for his good, to edification. We ſhould no further pleaſe 'em, than will be for their good and edification; therefore not pleaſe them, by Incouraging or Indulging p. 20them in known wickedneſs, for this is unſpeakably to their hurt and damage. Gal. 1.10. If I yet pleaſed men (that is, in oppoſition to God and His Intereſt) I ſhould not be the ſervant of Chriſt. I Theſ. 2.4. Even ſo ſpeak we, not as pleaſing men, but God which trieth our hearts. Our great Study and Care ſhould be, to pleaſe God, to approve our Hearts and Conſciences to Him; tho' Men ſhould be never ſo much diſpleas'd and provok'd with our doing ſo. We ſhould ſhow a ſervent Zeal, an holy boldneſs for God, for His Truths, Ways, Cauſe and Intereſt; tho' Men fret, fume and rage never ſo much againſt us. When the wicked Jews did Contradict and Blaſpheme, this did but raiſe the holy courage of Paul and Barnabas; it's ſaid, They waxed bold, Acts 13 45, 46.

Poſſibly 'twill be objected,

2. This is the way to make Parties and Diviſions among Men. To be thus plain in teſtifying againſt the Sins, and avoiding the Company of the Vicious and Scandalous; what is this but to promote Parties and Diviſions?

I reply, This tends indeed to promote Chriſt's Party and Intereſt, and to ſuppreſs the Devils; and we can't do too much in theſe things. There are but Two great Parties in the World, p. 21that of Chriſt, and that of the Devil. Chriſt came to deſtroy the works of the Devil. Every particular Perſon, is a Child of God, or a Child of the Devil, 1 Joh. 3.8, 10. And ſhall we not plainly ſhow by our profeſſion and practice, whoſe Party we are of, whoſe ſide we belong to? As ever we would be of Chriſt's Party, appear among His Sheep, at His right hand in the Great Day; let us now be, and act, as becomes His faithful followers. We ſhould not be aſham'd of, but ſhould own, Chriſt before Men; we ſhould openly profeſs His Name and Truths, and walk in His Ways; ſhould deteſt and obhor thoſe works of the Devil which He came to doſtroy: We ſhould plainly ſhow our obhorrence of damnable Errors and Hereſies, and Scandalous Immoralities; tho' Satan's Party, the Enemies of Truth and Holineſs are never ſo much diſpleas'd and provok'd at it. Let the World plainly know, that we are of Chriſt's Party, willing to endure hardneſs, as His good Souldiers, to fight the good fight of faith under Him the Captain of our Salvation; that we are friends and favourers of all Vertue and Holineſs, and enemies of all Hereſy and Wickedneſs. What fellowſhip hath righteouſneſs with unrighteouſneſs? And what communion hath light with darkneſs? And what concord hath Chriſt with Belial?—Come out from among them, and be ye ſeparate, ſaith the Lord, and p. 22touch not the unclean thing, and I will receive you, 2 Cor. 6.14, 15, 17. We ſhould ſeparate as much as poſſibly from all known wickedneſs, from all appearance of Evil, from the Garments ſpotted with the fleſh; and from all needleſs familiar Society with the Vicious and Scandalous; as ever we expect that God ſhould recieve, bleſs and ſave us. Without Holineſs no man ſhall ſee the Lord, Hob. 12.14. Let us not fear therefore, to ſhow our fervent Zeal againſt known Scandalous wickedneſs. The beholding of groſs abominable wickedneſs, kindl'd a fire of holy Zeal in Phineas; he ſhow'd his Zeal againſt Sin, not fearing any Party that might be rais'd againſt him, Numb. 25.6-11. When Moſes beheld the Golden Calf, that Inſtrument of Curſed Idolatry (like Paul in our Text, his Spirit was ſtirred in him) his anger waxed hot, he ſaid, Who is on the Lords ſide? Exod. 32.19, 26. He ſhew'd his holy anger againſt the Peoples great wickedneſs, ſtir'd up many to execute Vengeance for it; not fearing what Parties ſhould be rais'd againſt him for doing ſo. Prov. 29.25. The fear of man bringeth a ſnare; but whoſo putteth his truſt in the Lord, ſhall be ſafe. If we are on the Lord's ſide (and wo be to us if we are not) let it appear by our Profeſſing His Truths, walking in His Wayes, obeying His Commands, teſtifying againſt the things that evidently provoke Him; let us do thus, how much p. 23ſoever any may be provok'd with us therefor. Gal. 4.18. It is good to be zealouſly affected always, in a good thing. We need not fear Parties or Diviſions, if our zeal be according to knowledge, and only for good and againſt wicked things; and if we walk in Simplicity and godly Sincerity. Rom. 8.31. If God be for us, who can be againſt us? 1 Pet. 3. 13, 17. Who is be that will barm you, if ye be followers of that which is good?—For it is better, if the will of God be ſo, that ye ſuffer for well doing, than for evil doing. It is better, ſafer, more honourable to be on Gods ſide (and ſo have Him on ours) tho' all Men were againſt us; than to have all Creatures on our ſide, and to have GOD againſt us.

But we may now proceed to the next Inquiry, viz.

Queſt. 2. Why ſhould we thus manifeſt our diſlike of, and zealous Indignation againſt, the plain, notorious Sins of others?

Anſw. 1. Becauſe they provoke God and gratify the Devil. They provoke God, they are a practical trampling on His Authority, a deſpiſing of His Laws and Government, an affront to His Infinite Majeſty. Sin is the abominable thing that God hates, it provokes him to wrath, Jer. 44.4, 8. Indeed we ſhould be highly diſpleas'd with p. 24thoſe things, which are thus highly provoking to the Infinitely Holy and Glorious GOD. And thoſe things which are thus offenſive and provoking to GOD, are pleaſing and gratifying to the Devil. He that committeth ſin, is of the Devil, 1 Joh. 3.8. The Devil is an enemy of all righteouſneſs, he works in the Children of diſobedience (prompting them to their diſobedience) all Sin is pleaſing to him: and the more vile and wicked Men are, ſo much the more the Devil is pleas'd and gratify'd. Well, we ſhould abhor and renounce the Devil and all his works (…e ſhould abhor that which is evil, Rom. 12.9.) and ſhow our utmoſt abhorrence of, and diſpleaſure againſt, thoſe things which promote his helliſh Intereſt.

2. Becauſe they Injure the Souls of thoſe that are guilty of them. God ſays, Prov. 8.36. He that ſinneth againſt me, wrongeth his own ſoul, When perſons are Proſane, Unclean, Intemperate, falſe in their Words, Unrighteous in their Practices; What are they doing? Why they are wronging their own Souls, cutting, wounding, damming their Precious Immortal Souls; that is, they are Increaſing their loads of guilt, Incenſing Divine Vengeance againſt them, heaping up wrath againſt the day of wrath, and ſo preparing for greater Plagues and Miſeries in the Eternal World, in the Endleſs p. 25Torments of Hell, if ſpeedy Repentance prevent not. Surely, we ſhould be griev'd for ſuch things as theſe, ſhow our utmoſt diſlike of them. For we ſhould Love our Nighbours as our ſelves; and how can we do this, without ſhowing out utmoſt diſlike of what's moſt evidently and extreamly Injurious to them? Would it not grieve our very hearts, to ſee a Diſtracted Perſon cutting, wounding, grievouſly hurting himſelf? Ought we not to do what we could, to prevent his thus Injuring of himſelf? Then how much more ſhould we be griev'd, for what's unſpeakably Injurious to the Precious Immortal Souls of Men; and how greatly ſhould we be concern'd to prevent their ruine? Where's our Love to our endangered Neighbour, if we don't do what we can to turn him from the error of his ways, and ſo to prevent the Eternal ruine of his Precious Immortal Soul?

3. Becauſe they tend to pull down Publick Judgments. Prov. 14.34. Righteouſneſs exalteth a Nation, but ſin is a reproach to any people. Rom. 1.18. The wrath of God is reveal'd from heaven, againſt all ungodlineſs and unrighteouſneſs of men. The more Sin abounds in any Place, or among any People, ſo much the more God is provoked, and ſo much the more likely it is, that His Judgments will ſoon be poured down p. 26upon them. Jer. 5.25.—Your Iniquities have withholden good things from you. Iſai. 42.24. Who gave Jacob for a Spoil, and Iſrael to the Robbers? Did not the Lord, he againſt whom we have ſinned? For they would not walk in his way;, neither were they obedient unto his law. Thoſe therefore who Love their Country, and deſire the wellfare of it; ſhould do all they lawfully may, to diſcountenance and ſuppreſs wickedneſs; that ſo the Judgments of God may be prevented, and His needful Mercies be beſtow'd and continu'd.

But we may now proceed to ſome brief APPLICATION, and from what we have heard, we may Infer,

1. We ſhould be deeply humbled, that we have not had more becoming Reſentments and Abhorrence of Sin, in our Selves and Others. How much of Sin has there been in us, and how little grief and ſhame for it, how little anger and oppoſition againſt it? How apt have we been, to cheriſh God's Enemies (our curſed Luſts) in our own boſomes? We ſhould be aſhamed, abaſed, deeply humbled, that we have had no more quick, lively reſentments and abhorrence of Sin in our Selves. And as for Others, have we not often ſeen and heard of, much wickedneſs in them; and yet been little or nothing mov'd and griev'd p. 27at it? How vile was this! What, to ſee God diſhonoured, our Neighbour Injured, the Publick endangered, the Devil gratified; and not to ſhow our greateſt grief, diſlike and abhorrence! This is vile indeed, and calls for deep humiliation in us.

2. Great blame is juſtly due to ſundry Sorts of Perſons. If we ſhould manifeſt our great diſlike and abherrence of the groſs Sins of Others, then great blame belongs,

(1.) To thoſe who allow themſelves in groſs Scandalous Evils. Their works ſhow them to be rebels againſt God, to be Enemies of the croſs of Chriſt; becauſe they live in thoſe vile Practices, which Chriſt died to Save Men from. If we ſhould abhor vile Practices in Others, then ſurely we ſhould avoid them our Selves, elſe we ſhall be utterly Inexcuſable. Great blame belongs,

(2.) To thoſe who prompt and move Others to do wickedly. Satan is emphatically called, The Tempter (Mat 4.3.) and thoſe. Men and Women are his Agents and under Officers, as it were, who tempt and ſollicit Perſons to do wickedly Some. Perſons will tempt and move Others, to leave their work, their proper buſineſs; to p. 28go a Tipling, Idling, Gaming, Frolicking, &c. Such Tempters are the Miſſionaries of Hell; they are promoting Satan's Intereſt, and the ruine of Precious Souls. We juſtly condemn thoſe, who Ald and Supply Publick Enemies, Pirates, Robbers, and ſuch as promote the Publick damage. Surely then, we ſhould be offended with thoſe who tempt others to Vicious Practices; for they promote Treaſon and Rebellion againſt GOD: they promote the Devil's Intereſt, and the mine of Souls. Great ſhame and blame, belong to ſuch Tempters to wickedneſs. If we ſhould abominate Sin in Others, then thoſe muſt needs be abominable who tempt Others to do wickedly. Great blame belongs,

(3.) To thoſe who connive at, and delight in the Sins of Others. Poſſibly ſome vill willingly wink and connive at, thoſe Sins of Others, whether Children, Servants, or Neighbours; which they ſhould ſervently abhor and teſtifie againſt. It may be they'll ſay little or nothing againſt them; take little or no pains to have the guilty reſonned. Such connivance is abominable, hereby Perſons become ſharers and partners as it were, in Treaſon and Rebellion againſt GOD They connive at what's provoking to GOD, and ſhould be abhor'd and p. 29teſtify'd againſt by them. Civil Rulers ſhould puniſh evil doers, (Rom. 13.3.4.) and put them to ſhame, (Judg. 18.7.) but if they connive at their grofs Crimes, and ſuffer em to go Unpuniſhed; they ſo far become Partners in the guilt of them Ministers ſhould Preach againſt Mens Notorious wickedneſs, and warn them to Repent and Reform; but if they are Dumb Dogs (Iſai. 56.10.) and Dawb with untempered mortar, (Ezek. 13.10, 11.) and don't warn the wicked from their ways; then they become guilty of the blood of Souls, Ezek. 33.8. It's Indeed very dangerous to connive at the Notorious Sins of Others. nay ſome not only Connive at the Sins of Others, when they ſhould zealouſly appear againſt them; but alſo take Pleaſure and Delight in their accurſed Crimes. They take Pleaſure in wickedneſs, are delighted in thoſe things whereby GOD is diſhonoured, the Devil gratifyed, the Precious Souls of Men unſpeakably Injured, and the Publick greatly endangered. This is an aggravated evil. How greatly are ſome pleas'd with the Profaneneſs, Drunkenneſs, Uncleanneſs, and various Sorts of Wickedneſs practiſed by Others? It's mention'd as a high aggravation of wickedneſs in the Heathen; that they not only did thoſe things which were worthy of death, but alſo had Pleaſure in thoſe that did them, Rum. 1.32. p. 30The laſt Inference is,

3. We ſhould do what we can, to promote Holineſs, in our Selves and Others. We ſhould be a Peculiar People, zealous of good works (Tit. 2.14) Cleanſing our ſelves from all filthineſs of fleſh and ſpirit, perfecting holineſs in the fear of God, (2 Cor. 7.1.) being holy in all manner of Converſation, 1 Pet. 1.15 It's an Infinitely Great, Holy, All ſeeing, Jealous GOD, that is offended with Sin: He can't be deceiv'd, and He won't be mocked. Sin tends directly to our Temporal, Spiritual and Eternal damage. Rom. 6.23. The wages of ſin is death. Rom. 2.8, 9. Unto them that are conrentious, and do not obey the truth, but obey unrightcouſneſs; Indignation and wrath, tribulation and anguiſh on every ſoul of man that doth evil. But Practical Godlineſs, is unſpeakably profitable in this World and in the next. 1 Tim 4.8. Godlineſs is profitable unto all things; having promiſe of the life that now is, and of that which is to come. Heb. 11 6 God is a rewarder of them that diligently ſeek him. We ſhould therefore do om utmoſt to Promote Holineſs in our Selves and Others. Mat. 5.8. The pure in heart ſhall ſee God. Heb. 12.14. Without holineſs no man ſhall ſee the Lord. Iſat. 3.10, 11. Say ye unto the righteous, that it ſhall p. 31be well with him; for they ſhall eat the fruit of their doings. Wo unto the wicked, it ſhall go ill with him; for the reward of his hands ſhall be given him. Let us therefore be holy our Selves, and prompt Others by our examples to be ſo too. Mat. 5.16. Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in heaven. Phil. 2.15. That ye may be blameleſs and harmleſs, the Sons of God without rebuke, in the midst of a crooked and perverſe Nation, among whom ye ſhine as lighes in the world. I ſhall conclude with that awful Text, which refers to the Great and laſt DAY OF JUDGMENT. Mat. 25.46. And theſe (that is, the wicked) ſhall go away into Everlasting Puniſhment; but the Righteous into Life Eternal.

FINIS.

Advertiſement.

LAtely Publiſhed a SERMON, Entituled, Conſtant Preparedneſs for DEATH a Conſtant Duty. Occaſion'd, by the Sudden Drowning of Six Perſons near the Lighthouſe, in Boſion Harbour, 1718.

By the Author of this Sermon.

Sold by Benjamin Eliot at his Shop in King Street, a little below the Town-Houſe Boſton, New England. 1719.

End of the text · Benjamin Wadsworth, Fervent Zeal Against Flagrant Wickedness (1718)