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wards your husbands, your wives, your children or servants; or your neighbours, in your spirit and be aviour towards them, or in your talk of them.
Ex mine whether you do not some way willingly indulge an unclean appetite, in less or grosser acts of uncleanness, or in your discourse, or in your imagination. Or do you not give way to a lust after strong drink, or indulge yourselves in some vicious excess in gratifying some sensual appetite in meat or drink or otherwise ? Are you not willingly guilty of vanity, and extravagance in your conversation.
Do you not, for all your attendance on ordinances, continue in the allowed neglect of your precious souls, neglecting secret prayer or some known duty of private religion? Or do you not allow yourselves in sabbath-breaking ?— In all these ways are the ordinances of God's sacred worship polluted and profaned.
Men are apt to act very treacherously and perversely in the matter of self-examination. When they are put upon examining themselves, they very often decline it, and will not enter into any serious examination of themselves at all. They hear uses of examination insisted on, but put them off to others, and never seriously apply them to themselves. And if they do examine themselves, when they are put upon it, they are exceedingly partial to themselves; they spare themselves, they do not search, and look, and pass a judgment according to truth: but so as unreasonably to favour and justify themselves.-If they can be brought to examine themselves at all, whether they do not allow themselves in known wickedness, although they attend on divine ordinances, they will not do it impartially. Their endeavour will not be indeed to know the truth of their case, and to give a true answer to their consciences; but to blind themselves, to persuade and flatter themselves that they do not allow themselves in known sin, whether it be true or not. There are two things especially wherein persons often act very perversely and falsely in this matter.
1. Persons very often deal very perversely in pretending, that the sins in which they live are not known sins. Nothing is more common surely, than for persons to flatter themselves with this concerning the wickedness in which they live. Let that wickedness be almost what it may, they will plead to their consciences and endeavour to still them, that there is no evil in it, or that they do not know that there is
evil in it. Men's own consciences can best tell how they are wont to do in this matter. -There is hardly any kind of wickedness that men commit, but they will plead thus in excuse for it. They will plead thus about their cheating and injustice, about their hatred of their neighbours, about their evil speaking, about their revengeful spi. rit, about their excessive drinking, about their lying, their ne. glect of secret prayer, their lasciviousness, their uncleap dalliances ; yea, they will plead excuses for very gross acts of uncleanness, as fornication, adultery and what not. They have their vain excuses and carnal reasonings in favour of all their evil actions. They will say, What harm, what evil is there in such and such an action ? And if there be a plain rule against it, yet they will plead that their circumstances are peculiar, and that they are excepted from the general rule; that their temptation is so great, that they are excusable; or some thing will they find to plead.
If it be some thing upon which their lusts are much set, and about which they feel remorse of conscience, they will never leave studying and contriving with all the art and subtilty of which they are masters, till they shall have found out some reason, some excuse, with which they shall be able in some measure to quiet their consciences. And whether after all they shall have made it out to blind conscience or not, yet they will plead that their argument is good, and it is no sin; or if it be a sin it is only a sin of ignorance.-So men will plead for the wickedness which they do in the dark. So without doubt some very gross sinners plead to their consciences; as would appear, if we could but look into their hearts; when indeed the strongest argument they have, that in such a thing there is no evil, is the strongest lust they have to it, the inordinate desire they have to commit it.
It was the saying of one, Licitis perimus omnes ; that is, we all perish by lawful things ; which is as much as to say, men commonly live wickedly and go to hell, in those ways which they flatter themselves to be lawful. Or at least they flatter themselves, that they are sins of ignorance; they do not know them to be unlawful.—Thus, I make no doubt, some will be apt to do, in applying to themselves this use of examination, if they can be persuaded to apply it to themselves at all. Whether these things be true of you, let your own consciences speak, you that neglect secret p.ayer; you that live in secret, unclean, lascivious actions ; you that indulge an inordinate appetite for strong drink; you that defraud or oppress others; you that indulge a spirit of revenge and hatred towards your neighbour.Here I desire you to consider two or three things.
(!.) Not all sins, which one knows not with a certain knowlege to be sinful, are justly called sins of ignorance. Men often will excuse themselves for venturing upon a sinful action or practice, with this, that they know not that it is sinful; which is at most true no otherwise, than as they do not know it to be sinful with a certain knowledge, or with the evidence of absolute demonstration ; although at the same time it is a sin against their light, and against great light. They have been so taught, that they have had light enough to make them sensible that it
is displeasing to God, and not warranted or allowed by him. And they do in their consciences think it to be sinful; they are secretly convinced of it, however they may pretend the contrary, and labour to deceive the nselves and to persuade themselves that they do not think there is any evil in it.
Those sins which are contrary to sufficient information and instruction, and contrary to the real dictates of their own consciences, or to the judgment of their own minds; whether there be certain or demonstrative knowledge or no; these are what I would be understood to mean, when I speak of known sins. Such light as this, whether there be absolutely certain knowledge or no, is sufficient to render the action utterly inexcusable, and to render it, when allowed, a horrible profanation and pollution of the holy ordinances of God.
(2.) It is in vain for persons to pretend that those are sins of ignorance, which they have often and clearly heard testified against from the word of God. It will be found to be so at last; it will be found to be a vain thing for persons who have lived under the light of the gospel, and where all manner of iniquity is testified against, if they live in immoral and vicious practices, to pretend that they are sins of ignorance ; unless the case be very peculiar and extraordinary.
(3.) It is in vain for you to pretend that those are sins of ig. norance, of which you would not dare to proceed in the practice, if you knew that your soul was to be required of you this night. Persons do many things, for which they plead, and pretend they think there is no evil in them, who yet would as soon eat fire, as do the same, if they knew that they were to stand before the judgment-seat of Christ within four and twenty hours. This shows that persons do but prevaricate, when they pretend that their sins are sins of ignorance.
2. Another way wherein men deal falsely and perversely in this matter, is, in pretending that they do not allow themselves in those sins which they practise. They either pretend that they know them not to be sins, or if they cannot but own that, then they will say, they do not allow themselves in them; and so they hope God is not very much provoked by them. They pretend this, though they make a trade of them. They go on repeating one act after another, without ever seriously repenting of the past, or resolving against future acts. But take heed that you do not deceive yourselves in this matter; for such pretences, however they do something towards stilling your consciences now, will do nothing when you come to stand before your righteous and holy Judge.
Address to such as attend ordinances, and yet allow themselves
in known sin.
Consider how holy and sacred the ordinances of God are: what mockery you are guilty of in making such a show, and such pretences in attending ordinances, and yet voluntarily acting the reverse of what you pretend. Consider that there is no sort of sinners with whom God is so provoked, and who stand so guilty before bim, as the profaners of his ordinances. The fire of God's wrath is kindled by none so much as by the polluters of holy things. They are represented as those who are especially guilty before God, in the third commandment: The Lord will not hold him guiltless that taketh his name in vain. Why is this annexed to this command, rather than to any other of the ten, but because the breach of it especially renders a man guilty in the sight of God?
The taking of God's name in vain includes the profanation and pollution of ordinances and holy things. They do in a very dreadful manner take God's name in vain, who attend on his ordinances, and yet live in known sin; for, as we have shown, they manifest the greatest irreverence for him, and contempt of divine things. They manifest a contempt of his authority, a contempt of the business and design of his ordinances, and a most careless and irreverent spirit in things wherein they have immediate converse with God. Ordinances, as we have shown, are attended in the name of God; and therefore, by such an attendancė on them, the name of God is greatly profaned. You that attend ordinances in such a manner, take the name of God so much in vain, that you use it only in mockery, and so as to expose it to contempt. Such a way of attending ordinances is a trampling of all that is sacred under foot.
We have in scripture scarce any such awful instances of the immediate and miraculous vengeance of God, as on the profaners of holy things. How did God consume Nadab and Abihu for offering strange fire before him! How did he break forth upon Uzza, for handling the ark with too much irreverence! 2 Sam. vi. 6, 7. And how did he break forth on the children of Israel at Bethshemesh, for profaning the ark! He smote of the people fifty thousand three score and ten men, as in 1 Sam. vi. 19.
And God hath threatened in the New Testament, that if any man defile the temple of God, him shall God destroy; for the temple of God is holy, 1 Cor. iii. 17. . There is an emphasis in the expression. God will destroy all sinners, let it be what sin it will, which they commit, and in which they continue; and yet it is said, If any man defile the temple of God, him
shall God destroy, as if it had been said, there is something peculiar in the case, and God is especially provoked to destroy such and consume them in the fire of his wrath; and he will indeed destroy them with a destruction especially dreadful.
So God hath declared, Gal. vi. 7. that he will not be mocked ; i. e. if any presume to mock him, they will find him, by experience, to be no contemptible being. God will vindicate his holy majesty from the contempt of those who dare to mock him, and he will do it effectually: they shall fully find how dreadful a being he is, whose name they have daringly profaned and polluted. Defilers and profaners of ordinances, by known and allowed wickedness, provoked God more than the Heathen, who have no ordinances. Thus the wickedness of Judah and Jerusalem is said to be far worse than that of Sodom, though the inhabitants of Sodom were, as we have reason to think, some of the worst of the Heathens. See Ezek. xvi. 46, 47, &c. The sin of Sodom is here spoken of as a light thing in comparison with the sins of Judah. And what should be the reason, but that Judah enjoyed holy things which they profaned and polluted, which Sodom had no opportunity to do? for it is not to be supposed, that Judah otherwise arrived to the same pass that Sodom had.
Consider therefore, ye who allow yourselves in known wickedness, and live in it, who yet come to the house of God, and to his ordinances from time to time, without any serious design of forsaking your sins, but, on the contrary, with an intention of continuing in them, and who frequently go from the house of God to your wicked practices; consider how guilty you have made yourselves in the sight of God, and how dreadfully God is provoked by you. It is a wonder of God's patience, that he doth not break forth upon you, and strike you dead in a moment ; for you profane holy things in a more dreadful maner than Uzza did, when yet God struck him dead for his error. And whereas he was struck dead for only one offence; you are guilty of the same sin from week to week, and from day to day.
It is a wonder, that God suffers you to live upon earth; that he hath not, with a thunderbolt of his wrath, struck you down to the bottomless pit long ago. You that are allowedly and voluntarily living in sin, who have gone on hitherto in sin, are still going on, and do not design any other than to go on yet; it is a wonder that the Almighty's thunder lies still, and suffers you to sit in his house, or to live upon earth. It is a wonder that the earth will bear you, and that hell doth not swallow you up. It is a wonder that fire doth not come down from heaven, or come up from hell, and devour you ; that hell-flames do not enlarge themselves to reach you, and that the bottomless pit hath not swallowed you ap.