DOCTRINE.

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, [Page 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 [Page 5]prosecute 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 [Page 6]any 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 [Page 7]of 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 [Page 8]and 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, [Page 9]of 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, [Page 10] Why 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, [Page 11]or 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 [Page 12]evidently 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, [Page 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 [Page 14] be 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 [Page 15]any 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, [Page 16]15. 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; [Page 17] for 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 [Page 18]plainly 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, [Page 19]and 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 [Page 20]them 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, [Page 21]that 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 [Page 22] touch 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 [Page 23]soever 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 [Page 24]those 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 [Page 25]Torments 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 [Page 26]upon 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 [Page 27]at 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 [Page 28]go 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 [Page 29]testify'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.

  [Page 30] The 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 [Page 31]be 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.