divine power as his sinnes are heaped up many sinnes makes a deepe separation nay if we consider the eternall decree of God or as it is manifested in time and this either negatively or affirmatively that is as he denies saving grace unto some or as hee wills to throw them down to endlesse miserie sinne is the cause for for the foreseen sinnes of the wicked the Lord decreed to forsake them and to impose upon them everlasting horror Therefore saith the Lord by the Prophet Ezechiell That soule that sinneth that soule shall dye Ezech. 18. with which the Apostle Paul accords Ephes 5.6 For these things saith hee commeth the wrath of God upon the children of disobedience Hence it is Hos 13.9 that the Lord concludes by the Prophet Hosea Thy iniquitie hath destroyed thee oh Israell Furthermore hatred and wrath as they are punishments are not infflicted but for sinne But God hated Esau penally and hee will shew his wrath in the destruction of the wicked therfore for sinne Briefly the doctrine is cleer he delivers none to death but for things worthy of death for the wages of sinne is death Rom. 6.23 How fitly therfore might this instruct us to remove all murmuring and to loath and detest all sinne and wickednesse First to remove all murmuring and repining against God for is the hand of God upon thee and doth he begin to execute his wrath murmure not against him but look into thine owne soule and behold thy sinnes and thy transgressions for they have caused that judgment Ezech. 33.17 and remember that the way of the Lord is equall for he delivers none to death but for things worthy of death but that thine owne way is unequall for thou hast wilfully heaped up sinnes against his Majestie and therefore hast deserved wrath and judgement from the hand of the Lord. We may see 1. Sam. 15. that God rejected Saul 1. Sam. 15. but what was the cause why his transgression and rebellion wherefore the Prophet tells him that to obey is better than sacrifice and to hearken is better than the fat of rammes but that rebellion is as the sinne of witchcraft and transgression is wickednesse and idolatrie We may also see in the twenty fourth verse of this chapter that the Lord delivers up the Gentiles unto their hearts lusts c. and unto vile affections but what was the reason why as the coherence of the text doth plainely shew their former grosse and odious sinnes was the cause of it for these the Lord delivered them up unto a reprobate condition Oh then if the justice of God seaze upon thee murmure not against his Majestie but rather cry out against thy selfe who by thy sinnes hast provoked the Lords wrath against thee for hee is so equall that hee throwes none to death but for things worthy of death Secondly this should instruct us to loath and detest sinne and wickednesse for as God is so equall that he throws none to death but for things worthy of death so wee see hee is so just that for things worthy of death he throws them downe to death Oh then why should any bee so bold to entertaine sinne and wickednesse Esay 9.18 oh remember wee that wickednesse burnes like fire all wickednesse whatsoever Ecclus. 7.8 inkindling and inflaming the wrath of God against us therefore saith Sirach Bind not two sinnes together Eccles. 8.12 13 for in one thou shalt not goe unpunished For Salomon doth plainely tell us that though a sinner doe evill a hundred times and God prolong his daies c. yet it shall not bee well to the wicked Psal 92.7 but when the workers of wickednesse doe flourish then they shall be destroyed for ever Psal 73.19 then shall they suddenly perish c. and come to a fearfull end Oh that the ungodly did cleerely see this which draw iniquitie with cords of vanitie and sinne as it were with cart-ropes Esay 5.18 and as Salomon speakes reioyce in doing evill Prov. 2.14 and seeme to invite each other unto wickednesse Come let us enjoy the pleasures that be present Wisd 2.6 c. let us oppresse the poore that is righteous let us not spare the widow nor reverence the white haires of the aged that have lived many years Ver. 10. let our strength be the law of unrighteousnesse c. let us defraude the righteous Ver. 11. for hee is not for our profite but is contrarie to our doings he checketh us for offending against the Law Ver. 12. and blameth us as transgressors of discipline In a word who seeme as David speakes Psal 36.1 to have no feare of God before their eyes but seeme by their pernicious stratagems in sinne to disdaine all piety and religion and to declame against God and all his wayes with those wicked ones in Iobs historie Iob 21.14 15. Depart from us for wee desire not the knowledge of thy wayes who is the Almighty that we should serve him or what profit should we have if wee should pray unto him Oh that the ungodly that are so bold and greedie to entertaine any sinne and wickednesse oh that they did cleerely see the miserie that sinne brings upon them that so they might loath and detest all sinne and wickednesse Oh that this instruction might receive due impression upon their soules for we see it plain that as God is so equall that hee throwes downe none to death but for things worthy of death so the consequent arising from hence tels us that hee is so just that for things worthy of death hee will throw men downe to death And so much beloved for the matter of the pollution of the Gentiles They committed things worthy of death Come I now unto the forme of their pollution how they committed these things namely wilfully willingly for knowing the justice of God that is against these sins yet they committed them Wherin I consider first how God may bee said to be just secondly what is meant by justice in this place For the better opening whereof consider we that a thing may be said to be just in a three-fold maner We are justified by Christs righteousnesse not subjectively but effectively not materially as inherent within us but relatively and by way of imputation God in his mercie reputing it to every beleever as his owne proper righteousnesse wherfore when the Scriptures in any place expresse the Saints of God to be just or justified the meaning is not that they have no sinne but that it is not imputed for the materiall or blot of sinne remaines in some measure in the best of Gods children during their whole life in this world as the Scriptures plainly witnesse onely it is taken away in respect of the formall thereof that is in respect of the guilt thereof and the vindictive punishment by Grace by voluntarie obedience or by Nature First by Grace so the Saints and
is iust unto all wrest not iudgement unto partiall favour for which cause the Areopagites were wont to iudge by night in the darke that they might not respect those that did speak but the things that were spoken not the person but the cause You might remember what Tullie tells you that you have God the witnesse of your iudgements or you might call to minde the absolute integritie of worthy Tennes whose owne sonne being taken in evill hee referred him to due course of Law and would use no partialitie or you might present to consideration that worthy course of iustice sometime exercised among the Indians That if an Artificer were deprived of a hand or of an eye hee was to dye that had done it whatsoever hee was how much more then if pernicious Libertines should wholly deprive such a one of vitall power But howsoever this you must remember you are bound in conscience to remember it for the holy Ghost doth tell it you that the God of Heaven doth sit in the midst of your assemblies declaming and crying out against all sinister passages How long will yee iudge uniustly and favour the person of the wicked As therefore every information is to bee diligently searched how true it is for if it bee sufficient to accuse who shall bee innocent so it being found to be true oh let it receive no indulgence but a due impression of iustice for you see it is cleere that by connivencie you make the sinnes of others to become yours even these grosse these foule and loathsome sinnes And thus you may observe the scope of the eleventh point how we come to participate of the sinnes of others Lastly defendendo by defending the sinnes of others we come to make their sins to be ours So was wicked Iezabell guilty of the base Idolatrie of the Priests of Baal 1. King 19.2 for she did defend them and maintaine them and in their cause protested revenge against religious Eliah So in like manner Corah and his accomplices Numb 16.3 became guilty of the loosenesse wickednesse of the people for they defended them that they were holy and righteous enough So as my Text tells you the Heathen were guilty of the sinnes of others Lawyers ought not to pleade those causes which in their owne consciences they know to be naught and impious for it is a thing odious thus to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tongue and a tongue that is so basely mercenary as for rewards to speake any thing for they did defend patronize and applaude them in their wickednesse A sinne common in these our times for first What cause is there so bad but some Lawyer that hath sould his conscience for mony will defend it and plead for it and labour till hee blow againe that you may easily behold the weight of the Fee in the very force of the wordes Againe what matter is so vile or savours of so much deceipt oppression or sacriledge but the inferiour troupe the Seminaries of dissention I meane wrangling Atturnies I speake only of those for as many as be honest it concernes them not will greedily snatch at it as having sould their honesty for petty Fees and bought them a leaden heart and a brasen face to bee daunted at nothing to bee ashamed of nothing that wax fat by sucking upon the iuice of mens violent and furious affections that cloath themselves and their dependants by inflaming strifes and contentions that grow rich by the falls and ruines of other men the bitter taint of whose infection doth daily increase more and more as experience doth cleerly witnesse And would to God some steps of this evill were not to be seene even in the Tribe of Levi for how prone may we see certaine of this ranke to nourish some the factious extenuating and patronizing their false and erroneous passages censuring them as wicked and malicious that oppose their ungodly designes Againe some others defending even the most prophane that live in daily grosse and odious impieties that they are righteous enough 2. Tim. 4.2 That there is little or no use of Preaching people being converted is a pernicious drug of Anabaptisme for they affirme as it appeareth by their writings Faith they publish Conclus 60.61.62.63 That the new creature which is begotten of God needeth not the outward Scriptures creatures or ordinances of the Church to support him but is above them by which is excluded that principall ordinance the preaching of the Word and is cleane contrary to S. Peter who biddeth us to desire the sincere milke of the word that we may grow therby 1. Pet. 2 for say they now in a planted Church all are converted or at least soone and easily to be converted and therefore inferre that now there is little use of the preaching of the word that that charge of Paul to Timothy to bee instant to preach the word both in season and out of season is corruptly alledged to prove a necessity of preaching in these times Oh what strange Anabaptisticall fancies bee these tending to the dishonour of God to the contempt of his ordinance to the offence of the weake to the nourishment of Atheisme and so to strengthen the hands of the wicked as still to inthrall them in the miserable snare of their pollutions An evill so great that God doth witnesse such as these to bee unto him as Sodome Mat. 28.19 Rom. 10.14 15. Rom. 1.16 Ephes 6.17 2. Tim. 3.15 and as the inhabitants of Gomorrah Oh that we would therefore speake more reverently of the Preaching of the word as of the ordinance of God his power unto salvation the sword of the spirit to cut downe the weedes of the soule by which we are made wife unto salvation and to grow up in Christ Ephes 4.15 Phil. 3.14 which is the head pressing hard toward the marke untill at length wee come unto a perfect man that is a full perfection of grace in Gods everlasting Kingdome Eph. 4.13 in regard wherof the Apostle did conclude 1. Cor. 9.16 Necessitie was laid upon him and woe unto him if hee did not preach the Gospell And thus we see beloved in Christ Iesus how manie wayes we become partakers of the sinnes of others but especially as we see unfolded unto us as the most grievous of all we become tainted with this guilt by defending and patronizing the sinnes of others a wickednesse that doth aggravate our sinne and hasten the justice of God against us as we see cleer example in these Gentiles spoken of by the Apostle Rom. 1.24 who for this foule contagion were delivered over into a reprobate nature and that most condignly for if the defence of our own proper sinnes be as Origen speakes limen inferni the verie next step to hell if it doth duplicare peccatum double the sinne Aug. in Psal as Augustine speaks how much more grievous is it then and worthy of the strictest stroke of
God Oh therfore labor we earnestly for the graces of Gods spirit be infused into us to drive away the darksome clouds of corrupted nature and to make us see the odiousnesse of the entertaine of sinne and the speciall worth of grace and pietie for the naturall man discerneth it not 1. Cor. 2.14 And because the word of God is the ordinary meanes to worke this upon our soules for which cause the blessed Gospell of Christ is called the ministration of the spirit 2. Cor. 3.8 Rom. 1.16 1. Pet. 1.23 2. Tim. 3.15 the power of God to salvation an immortall seed able to beget us anew and to make us wise unto salvation oh therefore frequent we it diligently and heare we it with all reverent attention for the happie infusion of heavenly grace Pro. 13.13 for hee that despiseth this sacred truth shal be destroyed Pro. 28.9 he that turnes his eare away from it his very prayer shall be abominable it shall bee easier for Sodome and Gomorrah at the day of judgement than for that man Mat. 10.15 Ier. 29.18.19 the Lord will make him a curse an astonishment a hissing a reproach among all nations And thus beloved in Christ Iesus wee see the first point the blindnesse of man in corrupted nature intimated from the multiplicitie of sinnes for hee commits not onely some thing but things even many things worthy of death Come I now unto the second point the patience of God in executing revenge upon the wicked intimated in this that though they commit things worthy of death yet hee forbeares and doth not presently throwe them downe to death The Gentiles committed things worthy of death even many things worthy of death eternall death yet God with patience did forbeare and did not presently execute upon them the strength of his justice nor cast upon them his finall wrath Rom. 6.23 when yet as the Apostle speakes The wages of sinne is death even of any sinne whatsoever Behold then here the greatnesse of Gods patience sinne is committed yet God forbeares nay sinnes things worthy of death many loathsome and odious sinnes yet God forbeares to execute the due deserved stroke of his justice that well might Chrysostome say Chrysost Deus quasi invitus compellitur cum magno dolore peccatores condemnare Ezek. 33.11 God is as it were against his will with great sorrow compelled to condemne stubborne-hearted sinners and to throwe them downe to eternall death for as himselfe doth seriously protest hee doth not desire the death of the wicked but doth earnestly invite them Turne you turne you from your evill waies for why will yee dye oh yee house of Israell Aug. Aversos benigne revocat cuÌ„ ferire potuit praemia promittit Oh saith Aug. he calls back the averse and froward spirits and when he might strike them with the final stroke of his justice he rather doth promise them rewards to move them to revert turne from their evill waies God is patient toward man intensivè extensivè durativè though they commit things worthy of death Thus God is patient sparing man in sinne sparing man the subject of sinne long sparing him though he hath committed things worthy of death How well therefore might this instruct us to bee cautious that wee no longer abuse the patience of our God but now presently revert from our evill waies and turne unto his blessed Majestie for God himself tells us My spirit saith he shall not alwaies strive with man Gen. 6.3 When God would prescribe repentance to that spacious citie of Ninive Ion. 3.4 he offords it but forty daies Yet forty dayes and Ninive shall be destroyed And to his owne particular people hee limits them onely a moneth A moneth saith he shall devoure them with their portions Hos 5.7 Oh that then wee would even now returne from our evill waies and turne to this loving God abusing his patience no longer for wee have his own word Zach. 1.3 Turne unto me saith the Lord of Hostes and I will turne unto you Oh if we turne to him with mourfull hearts deploring our transgressions how soone will hee turne to us speaking peace to our soules and consciences Psal 51.17 for a contrite spirit is a sacrifice unto God yea these Christ himselfe invites Come unto mee all yee that are wearie and laden you that growne under the burthen of your transgressions and I will refresh you Mat. 11.28 I will speake peace to your soules and comfort to your consciences But if we will yet bee so pernicious as to despise the patience and long sufferance of our God by which he would lead us to repentance Rom. 2.4 oh then remember wee what Salomon tells us Eccle. 8.12 13. that though a sinner doe evill an hundred times and God prolong his daies c. yet it shall not bee well with the wicked c. God will not alwaies spare him Aug. Tunc Deus iâ—ascitur quando non irascitur Gen. 19.23 24 for as Austine speakes then is God angry when hee seemes not to bee angry We may see that when the Sunne did rise upon Sodome and there was no expectation of judgement then the Heavens were opened then fire and brimstone was poured out upon it utterly to destroy it Mat. 3.10 Oh take we knowledge therefore that now the axe is laid unto the root of the tree if we will yet bring forth no fruit no true repentance for sinne but wee will still abuse the patience of our God and still commit things worthy of death that it is just with him to hew us downe and cast us into the fire even eternall fire never to bee extinguished And thus much for the second point the patience of God in executing revenge upon the wicked intimated in this That though the Gentiles did commit things worthy of death yet God did patiently forbeare and did not presently throw them downe to death Come wee now unto the third point observed in the matter of this pollution the equitie of God in punishing the wicked exprest in this that he throws down none to death but for things worthy of death they committed things worthy of death Sinne is the cause of Gods wrath and mans miserie Esay 59.2 Your iniquities saith the Prophet Esay have separated between you and your God your sinnes have hid his face from you Lam. 3.39 Iude ver 6. Wherefore saith the Prophet Ieremie is the living man afflicted man suffereth for his sinnes For sinne the Angells were throwne downe from Heaven for sinne Adam was thrown out of Paradise Gen. 3.24 Gen. 6.7 Gen. 19.24 Cassio Tantum unusqulsqua repellitur dividitur à Divinitate quantum ejus peccata cumulantur and a curse denounced against him and his posterity for sinne the old world was drowned and Sodome and Gomorrah burned oh saith Cassiodorus so far is every one repelled and divided from the
aggravation of their wickednesse and is thus inforced to us in that they not onely committed things worthy of death themselves but favoured them that did the same It was a grievous wickednesse for them themselves to commit things worthy of death by their owne proper sinnes but to favour and patronize the same in others was most intolerable and declared them to be even of an incurable nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used here by the Apostle doth not signifie merely an assent but an approbation or patronizing or as some reade an applauding of others in their wickednesse which was a thing common amongst many of the heathen So â—iscator for they mainetained and defended publikely those things which by the light of nature they knew to be sinnes and to deserve death as Fornication Idolatrie yea Murther it selfe as amongst divers others we may see in Anaxarchus Aristander and Calisthenes who when Alexander had slaine his friend Clitus they became patrons of that horrible wickednesse For the first an Epicure perswaded all things was lawfull for Kings the second a Stoick referred it wholly to fate and destinie the third used morall and civill perswasions onely but none of them laid open unto him the greatnesse and foulnesse of his sinne but did sooth him and defend him in that his horrid wickednesse Briefly for the further manifesting and opening this great and odious guilt consider we how many waies we may become partakers of the sinnes of others which wee may reduce unto twelve particulars 1. Iubendo First therefore understand wee that iubendo by bidding and commanding a wickednesse to be done we become to participate of that wickednesse So Saul became guilty of the murther of innocent Abimelech and his associats 1. Sam. 22.18 because hee did command this wickednesse to be done Dan. 3. So Nebuchadnezzer became guilty of the peoples Idolatrie in falling down and worshipping the golden Image because he commanded it to be done Mat. 1. So wicked Herod became guiltie of that great slaughter of infants done in Bethlehem and in the Coasts round about because hee commanded that bloody stratagem to be acted So also that Herod spoken of Mar. 6. Marke 6. became guilty of the death of that bright shining light Iohn the Baptist because he commanded it to bee done Thus first iubendo by commanding a wickednesse to be done we become guiltie of the sinne of others 2. Obediendo Secondly obediendo by obeying such unlawfull commands wee become to participate of the sinnes of others Dan. 3. This Shadrach Meshach and Abednego knew right well and therefore no violent threats nor terrors could draw them to yeeld to an unlawfull command This the worthy Apostles knew most cleerly wherefore when the Priests and Elders commanded them that they should teach no more in the name Iesus Acts 4.18 20. they plainly answer We cannot but speake the things which wee have seene and heard This was the fault of treacherous Doeg by which he became to participate of the wickednes of Saul for although Saul coÌ„manded his footmen that stood by him to slay Abimelech his associates not a hand was stirred nor foot moved to that bloudy action 1. Sam. 22.17 18. but assoon as he spake to Doeg he became presently a readie instrument to execute his cruell unlawfull coÌ„mand This also was the fault of Ioab for David writing to him that Vriah should be put in the forefront of the battell 2. Sam. 11.15 16. and that there should be a reculing backe from him that he might be smitten and dye presently hee consents unto this unlawfull command sinisterly to betray the life of an innocent man and so became to participate of that bloody sinne 2. Sam. â—4 So also when David commanded him to number the people though hee misliked it and his conscience told him it was an evill yet he desisted not but became the instrument of this sinne This was also the fault of those corrupt Iudges 1. Kings 21. 1. King 21. for pernicious Iezabel writing a letter to them in Ahabs name that they should get two wicked men to sweare against poore Naboth that they had heard him blaspheme God and the King and so to stone him to death they performed it with all expedition and so became guilty of that crying sinne the shedding of the innocent blood of poore Naboth oh how much better had it beene for them to have undergone the frowne of Iezabel and the anger of Ahab than thus to have enthralled their soules with the guilt of a grievous crying sinne And thus we see obediendo by obeying the unlawfull commands of others wee become guilty of sinne and wickednesse Thirdly consulendo by giving advice and counsell unto sinister and ungodly passages wee become guilty of the sinnes of others 2. Sam. 15. So Achitophel was guilty of the conspiracie of Absolom against his Father David 2. Sam. 16.21 2. Sam. 17.1 Ver. 14. because hee did advise and counsell him therein So in like manner the youngsters of Rehoboam were guilty of his violent answer to the people of Israell 1. King 12. and consequently of the rending of the ten Tribes from the two because they did advise and counsell him to that virulent replie So also pernicious Herodias became guiltie of the death of Iohn the Baptist Marke 6. because she did counsell and advise her daughter to make that the subiect of her request And so wee may see in the twenty third of Ieremie those false Prophets were guilty of the sinnes and errors of the people Ier. 23.26 27. because they did advise them to false and evill things the deceits of their owne heart Thus consulendo by advising and counselling unto evill we become culpable of that evill Fourthly adiuvando by giving any helpe or assistance unto evill wee become guilty of the evill whether it bee personally 1. King 22. verbally or manually First personally so was Iehosophat guilty of the sin of the Idolatrous King of Israell because he did personally assist aid him in his rash violent enterprise Againe verbally we become guilty of this sin when wee yeeld any assisting speeches to exasperate or set forward an evill So were the Edomites guilty of the crueltie of the Babylonians against Ierusalem Psal 137.7 because to exasperate and set forward the mischiefe they cryed out Downe with it downe with it even to the ground So in like manner were the Israelites guilty of the abomination of Baal Iudg. 6.29 30. whilst they used strong assistant speeches for him who hath done this thing who hath thus dishonoured Baal as to break downe his Altar and when they finde it was Gideon the sonne of Ioash Ver. 31. they cry out Bring out thy sonne that hee may dye that Ioash was faine to say Will yee plead the cause of Baal will you use assistant speeches for him and so participate
of that wickednesse Thus verbally using assisting speeches for sinne and wickednesse we may become guilty of that sinne Againe manually wee become guilty of the sins of others and that three manner of waies by imposition scription and subscription First by imposition that is of hands so men of spiritual ranke that have power to ordain others become guilty of their sinnes when they promote unworthy persons unto that sacred function therefore that worthy Apostle Saint Paul gives this as a serious charge to Timothy Lay hands saith hee on no man rashly 1. Tim. 5.22 bee not partaker of other mens sinnes keepe thy selfe pure Againe by scription or writing we become to participate of the sinnes of others 2. Sam. 11. 1. King 21. Neh. 6.6 and that not onely when we write for an evill as David to Ioab Iezabel to the corrupt Iudges Sanballat to Nehemiah but when we write any thing that may give assistance to an evill So Rabshakeh was guilty of blasphemie and the heape of his Masters evills whilst in the writing to Hezekiah to daunt him he prefers him before the God of Heaven and Earth and makes his Master the King of Assiria his successe over Idoll gods and Idolatrous nations an argument that even Iehova the Lord of Hosts should not be able to stand before him Thus manually by scription or writing we may make the sinnes of others to become ours Thirdly by subscription we come to participate of the sinnes of others when we subscribe and set our hands to that which is erroneous or evill The example of this in the scriptures is somewhat rare though the practice of it bee very frequent in these our times for there is almost no person so evill nor evill so great but we are apt to subscribe and testifie therein and to use any assistance to countenance extenuate or colour it But the times it seemes not being antiently so evill no marvell if the scriptures bee something silent herein onely some sympathy hereof wee may see in the sixt of Daniel Dan. 6.7 8 9. for when the Governours of Darius had conspired a mischiefe to intrap Daniel and had drawne a decree to that purpose that no petition should bee asked of any saving of Darius and that by the space of thirty daies and who so should attempt the contrary to bee throwne into a den of Lions when this decree was brought to Darius hee confirmed it that is by subscription and sealing of it and so became guilty of their sinne And thus adiuvando by giving any helpe or assistance unto evill whether it bee personally verbally or manually we become guilty of that evill Actual consent is when we entertaine personall societie with the wicked in their evils Psal 50.18 2. Ioh. v. 10. Fiftly consentiendo by consent we come to make the sinnes of others to become ours and that in a threefold kinde actually verbally and silentially Of the first the Prophet David speakes describing the nature of a wicked man When thou seest a theefe thou consentest with him and art partaker with the adulterers Of the second Saint Iohn speakes who tells us that if any deliver erroneous things not bringing the doctrine of Christ we are not to bid them so much as God speed for by that consent he tells us wee become partaker of their evill deedes Thirdly silentially wee become guilty of this sinne for there is consensus silentii a consent of silence as when we see sinne and say nothing of it which is contrary to Gods iniunction Lev. 19.17 Thou shalt plainely rebuke thy neighbour and not suffer him to sin and contrary to the Apostle 1. Tim. 5.20 Those saith he that sin rebuke openly that the rest may feare and it is a cleer rule that as malum consilium inducit in peccatum so malum silentium relinquit in peccato as evill counsell leades a man into sinne so evill silence leaves a man in sin Therfore what the holy Ghost speakes concerning the wicked man Psal â—0 21 I will reprove thee and will set thy sinnes in order before thee is fit to be observed by all a due respect being had to time to place and person And thus by consenting to the sinnes of others whether it bee actually verbally or silentially we become guilty of the sinnes of others Sixtly indulgendo by indulging and flattering others in sinne we become culpable of their sinne so the wicked are said to blesse the covetous that is to indulge and flatter them in their evill A dangerous course for as Austine speakes Aug. in Ps Adulantium linguae alligant animas in peccatis Ezech 13.22 Indulgence is so great an evill that Antisthenes was wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is better to fall among ravening Crowes than among flatterers the tongues of flatterers doe binde the soules of men in sinne This was that for which the Lord did cry out against the Prophets of Ierusalem witnessing that they did strengthen the hands of the wicked so indulging and flattering them in their sinnes that none could returne from their wickednesse for which the Lord doth testifie against them that they were to him as Sodom and as the inhabitants of Gomorrah for to them that did despise him they proclaimed they should have peace and to them that walked after the stubbornnesse of their owne hearts they concluded no evill should come unto them so flattering them in their evills that they did binde up their soules in sinne A sinne so familiar in these times that there is scarce anie wickednesse so great or errour so odious but it findes some Parasite or other to flatter and indulge it but he saith Salomon Prov. 24.24 that saith to the wicked Thou art righteous enough thereby flattering him and strengthning him in his sinne him the people will curse yea Ezach 13.18 against such as these the Lord himselfe doth denounce a woe plainly testifying he will execute upon them the fiercenesse of his wrath And thus we also see that by indulging and flattering others in sinne wee become partakers of their sinne Seventhly recipiendo by receiving into our houses and societies wicked and ungodly persons we come to participate of their evils This was Sauls fault who entertained wicked Agag into his Court 1. Sam. 15. whom the Lord had accursed Exod. 17.14 This was the fault of the Israelites who received into their societie irreligious and prophane women Iudg. 2.3 who became as thornes in their sides to infect them with their evills and to exasperate the wrath of the Lord against them This also was Salomons defect 1. King 11.1 2 9. who by his entertaine of Egyptian women and divers others of Heathenish and Idolatrous condition became culpable of their evils to the deepe tainture of his soule with sinne and the no small provocation of the wrath of God against him Be we therefore warie how we receive into our houses or societies known