Sin, the plague of plagues, or, Sinful sin the worst of evils a treatise of sins tryal and arraignment, wherein sin is accused for being, proved to be, and condemned for being exceeding sinful : and that 1. as against God, his nature, attributes, works, will, law, image, people, glory and existence, 2. as against man, his good and welfare of body and soul, in this life, and that to come : with the use and improvement to be made of this doctrine, that men may not be damned, but saved, &c. : being the substance of many sermons preached many years ago in Southwark / by Ralph Venning ...

3. [unspec 3] Caution against Deed-sins.

The third thing I am to dehort from, and

caution against, is living in the practice of any sin; yet before I directly speak thereunto, I crave leave to say some things about and against sins of omission, a thing too seldom treated or ta∣ken notice of, though scarce any guilt more common.

I shall therefore dehort

• 1. From sins of Omission.
• 2. From sins of Commission

1. Take heed of sins of Omission; [unspec 1] it is a sin to omit what good is commanded, as well (or ill) as to commit what evil is forbidden, not to do what we ought, as to do what we ought not. We are not only to eschew evil, but to do good also, 1 Pet. 3.11. and I the rather insist a little hereon, because many are more apt and prone to omit Duties, to be neglectful of doing good, then to commit (especially) gross and palpable evils; and withal, to look upon it as a less evil, if any at all, there being so many (though but trifling) excuses ready for it, as you may see, Luke 14.18, 19, 20. I beseech you therefore to consider these things.

1. That good, and some of the best of men have been guilty hereof, and have suffered here∣by; to instance but in two: the first is Jacob, who was exceeding tender of telling a lye, though 'twere to get a blessing, Gen. 27.11, 12. but this Jacob was so forgetful of, and did so long neglect and omit to pay his vow, which he made at Bethel, that God minds him of it, Gen. 35.1. and for the omission whereof, its suppo∣••ed, that the afflictions mentioned in the former Chapter did befal him. The other Instance is Hezekiah, a good man and a good King, who

returned not to the Lord according to the bene∣fit he had received, nor did answer the end of it, but was guilty of not being humble or thank∣ful enough, though he sung a Song of Praise (and it seems, annually) unto God: and there∣fore wrath was upon him, 2 Chron. 32 25. with Isa. 38.20. Alas, how apt are good men to neglect Duties, and especially returning ones, even them of praise; and for these things sake the wrath of God comes on his own Children, as for gross sins, it comes upon the children of disobedience, Eph. 5.5, 6. How dear did it cost the Spouse her not opening to her Be••oved, Cant. 5.6, 7.

2. Yet generally, and for the most part, 'tis a great affliction to good and godly men to be forced to omit, and to be constrained to be ab∣sent from Duties, though the omission of them (at such a time, and in such a case) be no sin of theirs, as in time of sickness, or in case of flight: how doth David mourn while in the wilderness (being persecuted and driven there) how doth be lament his absence from the Assemblies of them that kept Holy-day, Psal. 42.1-4. Though God in cases of such necessity dispense with his Sabbath, and consequently his instituted Wor∣ship on that day; yet holy men lament this ne∣cessity, and mourn that they are restrained from bearing a part with others, and forced to do that which else were not lawful to do on a Sab∣bath-day: and 'tis on this account (not to ex∣clude others) that (as I conceive) our Saviour bid the Disciples pray, that their flight might not be on the Sabbath-day, Mat. 24.20. For the usual

Ordinances of the day could not be enjoy'd, nor the ordinary Duties of the day practised and performed. But,

3. As it should be an affliction to be in a ne∣cessity, so 'tis a sin to be willing to omit a Duty. 'Tis an affliction not to have an head or hand, but a sin not to have an heart for Duty. As 'tis a sin to will evil, so 'tis a sin not to will good; but to be willing not to do good, is more a sin: too many persons are glad of diversions (as School∣boys are when they have no mind to their books) any thing shall serve to put off a Duty. When the flesh was weak, and the spirit willing, Christ himself excused them, Mat. 26.41. but if the spirit be unwilling, 'tis no excuse, though the flesh be never so weak. 'Twas some com∣fort to St. Paul, that though to do he had not power, yet to will was present with him, Rom. 7.18. but not to will, though we have no power, and much more not to will when we have power, is a sin. The reason why the wicked bad God depart from them, was, because they had no mind nor desire to be acquainted with his ways, Job 21.14. so Rom. 1.28. they did not like to retain God in their knowledge, or to pay acknowledgments to him, they had no mind nor will, nor list to do it; and this is sin, as well as the other sins wherewith they are charged.

4. One omission makes way for another; he that under pretence of unfitness to Duty puts it off, makes himself fit for nothing more then to omit again (qui non est hodie, eras minùs aptus erit) he prepares and fits himself to be unfit for, and to omit Duty: much and too long fasting

takes away and deadens our appetite; he that omits one, is like to omit another, and so ano∣ther, till he omit all, and give up his very profes∣sion, and when that's gone, the mans Religion dies, and he becomes twice dead. Omissions make way for commissions (as it did in our first Parents) and 'twill be worth our while to ob∣serve a few Texts that speak of sluggards (from whence sins of omission generally arise) Eccl. 10.18: by much slothfulness the building decays, and through idleness of the hands, the house drops through: it not only lyes open to wind and weather, but at last falls down, the repairs being neglected and omitted. Our bodies are called the Temples of God, of which our souls are (as I may say) the Holy of Holies, or as we call it, the Chancel, and 'tis through sloth that this glo∣rious Fabrick decays so much, Prov. 18.9. he that is slothful in his work, is brother to him that is a great waster, he is a man that will come to nothing, and be worse then nought very shortly and speedily; for he is a Prodigal, a spend-thrift, he spends more then he gets, and more then was given him; true, and 'tis as true, that his brother, the slothful man, will not hold out much longer then he: for, Prov. 20.4. the sluggard will not plow by reason of the cold, therefore shall he beg in harvest, and have no∣thing. A Prodigal comes to nothing, and so doth the Sluggard. Love is a laborious thing, we read of the labour of love, 1 Thes. 1.3. and love never grieves to be obedient, 1 Joh. 5. Now idleness argues a defect and want of love; for when the Angel of Ephesus left his first love

he left also his first works, Rev. 2.4, 5. When love grows cold, practice becomes dead. Prov. 26.13, 14, 15. the slothful man saith, there is a Lyon in the way; ask him, why do not you arise and walk with God? why do not you go forth and serve God? Oh, saith he, there is a Lyon in the way, there is danger in it; when this is but his conceit, as 'tis vers. 16. as the door turneth upon the hinges, so doth the sloth∣ful upon his bed; how is that? why, first one way, then another, he cannot rest on his bed of idleness, and yet is loth to rise, and therefore turns him to this and t'other side: and if after much ado, and many a yawn he get up, then he hides his hand in his bosom ('tis cold weather) and he is grieved to bring it twice to his mouth, though it be to feed himself: This is the guise of idle and sl••thful people, yea, Pro∣fessors; we are to do what we do with our might, and how can that be, while our hand is in our bosom? for shame take it out, for as he that having put his hand to the plow looks back, so he that puts not his hand to the plow, will be found unfit for the Work and Kingdom of God, he shall beg in harvest, but have no∣thing. In the great day of recompense, these sloth∣ful ones will learn to pray and beg, saying, Lord, Lord, open to us, but they shall have no∣thing, viz. of that which they beg, no door opened to let them into the House of God, where is bread enough.

I remember I said, that sins of omission made way for sins of commission, and 'tis but too true: Johs friends hearing such unsaint-like

language from him as cursing, concluded that he omitted praying; thou restrainest prayer from God, Job 15.4. When men neglect Duty, they do usually fall into sin: to carry on this by the story of the slothful, see Prov. 24.30. I went by the field of the slothful; and what did he ob∣serve? Lo it was all grown over with thorns, nettles covered the face thereof, and the stone∣wall was broken down; alas, Eden becomes a wilderness, and Paradise a desart, the poor soul is under the curse, it brings forth grieving thorns and pricking bryars, and stinging nettles, and is again nigh unto more cursing for bringing this forth, Heb. 6.8. Sin comes on by degrees, it seems modest at first, do but omit, then it grows bold, and bids thee commit, and so from omis∣sion to commission, till at last the man become a man of sin, and a son of perdition, vir perditus, an hopeless, desperate, lost, and undone man. Yet again, to shew the worst of it, which follows hereupon, such persons are frequently given up, as Rom. 1.21. their first sin was not glorisying God as God, and then not being thankful, they became vain, being vain, they were darkned, thence they became fools, and so on to abomi∣nable Idolatries, and at last it came to this, that God gave them up, vers. 24. Oh, the danger of sins of omission, one makes way for another, and thence they proceed to commission, till they be given up and cursed!

5. The more knowledge of any Duty we have, the more clear 'tis, and the more we are convinced of it, the more is the omission of tha•• Duty aggravated; the clearer the light is, th••

greater the sin of not receiving it, this is the condemnation, Joh. 3.19. If Christ had not come, their sin had not been so great; but now not to believe, is to be without excuse, Joh. 15.22. & 24. If God had not told us what we ought to do, we might have made excuse, and said, Had we known better, we would have done better; but God hath shewn thee, O man, what is good, Mi∣cah. 6.8. and that not only by his Works, but by his Word; and if the knowledge of him by them only aggravated their sin as it did, Rom. 1.21. how greatly will their sin be aggravated that neglect so great Salvation, which at first was preacht by the Lord Jesus Christ, and after∣ward confirmed by them that heard him, God bearing them witness with signs and wonders, divers miracles and gifts of the holy Ghost, as 'tis, Heb. 2.3, 4. To him that knows to do good, and doth it not, to him it is sin, a great sin, an hainous sin, sin with a witness. It may be sin to another that knows not to do good, but not so great a sin as 'tis to him that knows; and therefore he that knew not his masters will was beaten but with a few stripes, but he that knew it, and did it not, was beaten with many, Luke 12.47, 48. The Jews had wont to abate one of the forty stripes which the Law allowed, and that to St. Paul (as much as they hated him) for of them twice he received forty stripes save one, 2 Cor. 11.24. But he that knows his ma∣sters will, and doth it not, nor prepares himse••f, shall be beaten with many stripes, with the full number, without abatement or mitigation, the total sum of the Law shall be inflicted on him.

6. Sins of omission (if in the view of others) are evil examples, as sins of commission are; a man may do a great deal of hurt by not doing good: we are commanded to let our good works shine before others, Mat. 5.16. and to be examples of faith and charity unto others, to be presidents of good works, Titus 3.8. for so the word signifies in that place. The world is led by the eye as much, if not more then by the ear, and are as much prevailed with by examples as they are by precepts; and are (on the other hand) ve∣ry inclinable to think, that they may do what others (especially their betters) do; if rich men give but little, others (that are not so rich, and yet able to give) think they may be excused, if they give nothing to the poor. If the parents neglect prayer, the children scarce think it their duty to pray: As 'tis an excellent thing to be an examplary Christian, it shews that Religion is practicable, and tolls men on: 'tis a dull Jade that will not follow and strive to keep pace, when another mettled horse leads the way: So 'tis sad to be an examplary sinner; for such an one hath more sins to answer for then his own, even them of other men, that were committed by his ex∣ample. 'Tis a common plea, such learned and knowing men do so and so, and why may not I? Oh follow not a multitude (how mighty & wise soever) to do evil; let us therefore provoke one another to love and good works by our exam∣ple; let us not only shew, but lead the way.

7. Consider this, sins of omission are sins which God hath severely judged men for in this world, and for which he will judge men in the

great day. 'Tis observable how severe God hath been to them that have omitted what he com∣manded them to do, though they have pretend∣ed to do it for Gods-sake; an instance whereof we have in Saul, 1 Sam. 15. God sent Saul to destroy Amaleck root and branch, King and people, from head to foot, from Throne to threshold, not to leave one person alive; man, woman, infant, and suckling, all must dye; oxen and sheep, &c. none must escape. But Saul spared Agag, and the best of the sheep and oxen, &c. and would not utterly destroy them; whereupon it follows, that the Lord repented of having set up Saul to be King, vers. 11. and though it were pretended to be done for a Sa∣crifice to God, vers. 15. & 22. yet 'tis charged upon him as rebellion and witchcraft, vers. 23. and his not obeying the voice of the Lord, is called a doing evil in his sight, vers 19. so that he who omits a good, commits an evil; the omission of good is the commission of evil, and judged ac∣cordingly. Oh, how dear did this sin of omis∣sion cost Saul; Another instance is,

That of Eli (which is remarkable) who is charged with honouring his sons before God, 1 Sam. 2.29. how so? Eli was a good old man, and can it be thought that he preferr'd his sons before God? what should the meaning of this be? see Chap. 3.13. and there 'tis cleared up; for saith God, I will judge his house for ever, for the iniquity which he knoweth, because his sons made themselves vile, and he restrained them not: he did not give them so much as a sowre look, or as the Hebrew reads it, he frowned not

upon them. And yet let me tell you, Eli went so far, that had his children had any ingenuity, or any respect to the rebukes of a Priest and Fa∣ther, one would have thought he had said enough, for Chap. 2.23. &c. the old man very gravely takes them up with this expostulation, Why do you do such things? for I hear of your evil dealings by all this people, nay, my sont, for it is no good report which I hear, ye make the Lords people to transgress; if one man sin against another, the Judge shall judge him, but if a man sins against the Lord, who shall intreat for him? thus he layes their sin and danger before them pretty roundly, and yet, saith God, he restrained them not, there was an omission and neglect of more severe discipline; and this omission cost him dear, as dear almost as the sins of commission did cost his sons, which was not to be purged with Sacrifice, vers. 14.

Another instance, is that concerning the Am∣monites and Moabites (who were a bastard brood) and therefore like Bastards, they were not to enter into the Congregation of the Lord, till the tenth generation, Deut. 23.2, 3, 4. and the reason is taken, 1. From a sin of omission, be∣cause they met not Israel with bread and water, when they came out of Egypt. 'Tis a dreadful thing to be excommunicated from, and a dread∣ful thing not to be admitted into the Congrega∣tion of the Lord; and you see that a sin of omis∣sion may keep men out for a long time. But,

2 God will judge men for sins of omission in the great and terrible day of his righteous Judg∣ment: not only the wicked, but the slothful

servant will be judged, and the slothful will be judged wicked, as we have it from the mouth of Truth it self, Mat. 25.26. thou wicked and slothful servant, wicked because slothful; he was no waster, but brother to him (as was lately no∣ted) because slothful; for omitting the im∣provement of his talent, he was called and judg∣ed a wicked and slothful servant, and his punish∣ment was (beside the loss of his talent) to be cast into utter darkness, where there is weeping and gnashing of teeth: he had not turned the grace of God into wantonness, yet for being un∣profitable, he is sent to Hell. And again, vers. 41. he shall say to them on his left hand, depart from me ye cursed into everlasting fire, for your sins of omission, because when I was hungry and thirsty, ye (like the Ammonites and Moabites newly mentioned, ye brought me no bread and water) ye gave me no meat and drink. Some are apt to justifie themselves thus, we never did any man hurt, we have wronged and oppressed no man; I, but God will condemn them that have not done such evils, because they have not done good: Oh, think of these things, and beware of sins of omission. And,

Notes

• Not in Deed-sins
• Of sins of Omission.