CHAPTER XIV.
DIRECTIONS AGAINST SOUL MURDER, AND PARTAKING OF OTHER MEN'S SINS
The special directions given part iii. chap. xxii. to parents and masters, will in this case be of great use to all others; but because it is here seasonable to speak of it further, under the sixth commandment, and the matter is of the greatest consequence, I shall, 1. Tell you how men are guilty of soul murder. 2. And then give you some general directions for the furthering of men's salvation. 3. And next give you some special directions for christian exhortation and reproofs.
First, Men are guilty of soul murder by all these ways. 1. By preaching false soul-murdering doctrine. Such as denieth any necessary point of faith, or holy living; such as is opposite to a holy life, or to any particular necessary duty; such as maketh sin to be no sin; which calls good evil, and evil good; which putteth darkness for light, and light for darkness.
2. By false application of true doctrine, indirectly reflecting upon and disgracing that holiness of life, which in terms they preach for; by prevarication undermining that cause which their office is appointed to promote; as they do, who purposely so describe any vice, that the hearers may be drawn to think that strict and godly practices are either that sin itself, or but a cloak to hide it.
3. By bringing the persons of the most religious into hatred, by such false applications, reflections, or secret insinuations, or open calumnies; making men believe that they are all but hypocrites, or schismatics, or seditious, or fanatical, self-conceited persons! Which is usually done either by impudent slanders raised against some particular men, and so reflected on the rest; or by the advantage of factions, controversies, or civil wars; or by the falls of any professors, or the crimes of hypocrites; whereupon they would make the world believe that they are all alike; as if Christ's family were to be judged of by Peter's fall or Judas's falsehood. And the odious representation of godly men doth greatly prevail to keep others from godliness, and is one of the devil's most successful means, for the damnation of multitudes of souls.
4. The disgrace of the persons of the preachers of the gospel, doth greatly further men's damnation. For when the people think their teachers to be hypocrites, covetous, proud, and secretly as bad as others, they are very like to think accordingly of their doctrine, and that all strict religion is but hypocrisy, or at least to refuse their help and counsels. Even Plutarch noted, that "It so comes to pass that we entertain not virtue, nor are rapt into a desire of imitating it, unless we highly honour and love the person in whom it is discerned." And if they see or think the preacher himself to be of a loose, and careless, and licentious life, they will think that the like is very excusable in themselves; and that his doctrine is but a form of speech, which his office bindeth him to say; but is no more to be regarded by them than by himself.
Two ways is men's damnation thus promoted. 1. By the ill lives of hypocritical, ungodly preachers, who actually bring their own persons into disgrace, and thereby also the persons of others, and consequently their sacred work and function. 2. By wicked preachers and people, who through a malignant hatred of those that are abler and better than themselves, and an envy of their reputation, do labour to make the most zealous and faithful preachers of the gospel, to be thought the most hypocritical, or erroneous, or factious and schismatical.
5. The neglect of ministerial duties is a common cause of sin, and of men's damnation. When they that take the charge of souls, are either unable or unwilling to do their office; when they teach them too seldom, or too unskilfully, in an unsuitable manner; not choosing that doctrine which they most need, or not opening it plainly and methodically in a fitness to their capacities, or not applying it with necessary seriousness and urgency to the hearers' state. When men preach to the ungodly who are near to damnation, in a formal pace, like a schoolboy saying his lesson, or in a drowsy, reading tone, as if they came to preach them all asleep, or were afraid of wakening them. When they speak of sin, and misery, and Christ, of heaven and hell, as if by the manner they came to contradict the matter, and to persuade men that there are no such things.
The same mischief followeth the neglect of private, personal inspection. When ministers think that they have done all, when they have said a sermon, and never make conscience of labouring personally to convince the ungodly, and reclaim offenders, and draw sinners to God, and confirm the weak. And the omission (much more the perversion and abuse) of sacred discipline, hath the like effects. When the keys of the church are used to shut out the good, or not used when they ought, to rebuke or shut out the impenitent wicked ones; nor to difference between the precious and the vile; it hardeneth multitudes in their ungodliness, and persuadeth them that they are really of the same family of Christ as the godly are, and have their sins forgiven, because they are partakers of the same holy sacraments. (Not knowing the difference between the church mystical and visible, nor between the judgment of ministers and of Christ himself.)
6. Parents' neglect of instructing children, and other parts of holy education, is one of the greatest causes of the perdition of mankind, in all the world: but of this elsewhere.
7. Magistrates' persecution or opposition to religion, or discountenancing those that preach it, or most seriously practise it, tendeth to deceive some, who over-reverence the judgment of superiors, and to affright others from the obedience of God.
8. Yea, the negligence of magistrates, masters, and other superiors, omitting the due rebuke of sinners, and due correction of the offenders, and the due encouragement of the good, is a great cause of the wickedness and damnation of the world.
9. But above all, when they make laws for sin, or for the contempt, or dishonour, or suppression of religion, or the serious practice of it; this buildeth up Satan's kingdom most effectually, and turneth God's ordinance against himself: thousands under infidel and ungodly princes, are conducted by obedience to damnation; and their rulers damn them as honourably as the physician killed his patients, who boasted that he did it secundum artem, according to the rules of art.
10. The vulgar example of the multitude of the ungodly, is a great cause of men's impiety and damnation. They must be well resolved for God and holiness, who will not yield to the major vote, nor be carried down the common stream, nor run with the rabble to excess of riot. When christianity is a sect which is every where spoken against, it proveth so narrow a way, that few have a mind to walk in it. Men think that they are at least excusable, for not being wiser and better than the multitude. Singularity in honour, or riches, or strength, or health, is accounted no crime; but singularity in godliness, is, at least, thought unnecessary. What! will you be wiser than all the town, or, than such and such superiors? is thought a good reprehension of godliness, where it is rare; even by them who hereby conclude their superiors, or all the town, to be wiser than God.
11. Also the vulgar's scorning and deriding godliness, is a common cause of murdering souls: because the devil knoweth, that there cannot one word of solid reason be brought against the reason of God, and so against a holy life; he therefore teacheth men to use such weapons as they have. A dog hath teeth, and an adder hath a sting, though they have not the weapons of a man. A fool can laugh, and jeer, and rail; and there is no great wit or learning necessary, to smile, or grin, or call a man a puritan, or precisian, or heretic, or schismatic, or any name which the malice of the age shall newly coin. Mr. Robert Bolton largely showeth how much the malignity of his age did vent itself against godliness, by the reproachful use of the word, puritan. When reason can be bribed to take the devil's part, (either natural or literate reason,) he will hire it at any rate; but when it cannot, he will make use of such as he can get. Barking or hissing may serve turn, where talking and disputing cannot be procured. Drum and trumpets in an army, serve the turn instead of oratory, to animate cowards, and drown the noise of dying men's complaints and groans. Thousands have been mocked out of their religion and salvation at once, and jeered into hell, who now know whether a scorn, or the fire of hell, be the greater suffering. As tyrants think that the greatest, and ablest, and wisest men, must either be drawn over to their party or destroyed; so the tyrant of hell, who ruleth in the children of disobedience, doth think that if reason, learning, and wit, cannot be hired to dispute for him against God, they are to be suppressed, silenced, and disgraced; which the noise of rude clamours and foolish jeers is fit enough to perform.
12. Also idle, senseless prating against religion as a needless thing, doth serve turn to deceive the simple; ignorant people, who converse with no wiser men, are ordinarily taken with the silly cavils of a drunken sot, who hath but a little more volubility or looseness of tongue than his companions. It would make one's head and heart ache, to hear with what reverend nonsense one of them will talk against the doctrines or practices of godliness, and how submissively the tractable herd receiveth and consenteth to his documents!
13. Also it tendeth much to the helping of Satan, and murdering of souls, to keep up the reputation of the most ungodly, and to keep down the reputation of the good. The devil knoweth that sin itself is such a thing, as few men can love barefaced, or commend; and that goodness or holiness is such a thing, as few men can hate, or at least condemn, in its proper name and colours. Therefore he seeketh to make the reputation of the persons serve to promote or hinder the cause which he is for or against. He that is ashamed to say of drunkenness or whoredom, that they are good and honest practices, dare yet say of drunkards and whoremongers, They are very honest men; and by their reputation take off some of the odiousness of the sin, and reconcile the hearers to it. And he that cannot for shame say of the forbearing of sin, and living a holy life, in heavenly contemplation, prayer, and obedience, that these are hypocrisy, schism, or sedition, covetousness, deceit, and pride; yet dare say of the person who practiseth them, that he is as covetous, deceitful, proud, hypocritical, schismatical, or seditious, as any others who make no profession of religion. And the devil knoweth, that though good doctrine hath no mixture of evil, nor Christ himself any blemish or spot, yet the best persons are so faulty or defectible, that an ill report of them is less incredible, there being too much matter to raise a suspicion on. And through their sides, it is easiest to wound the doctrine or holiness which they profess.
14. Also persuading sinners to do evil, and dissuading them from a godly life, is another way of murdering souls. The devil's temptations are most by instruments; he hath his preachers as well as Christ; and it were well if they did not overgo us in earnestness, frequency, and constancy. Where is there a poor soul that is moved by God to turn and live, but the devil hath some at hand to drive them from it? by persuading them that it is needless, and that all is well with them, and telling them some dismal stories of a holy life.
15. Another way of soul murder, is by laying baits of deceit and sin before the sinner: as men destroy rats and mice by baits, and sweetened poison; or catch fishes or birds by covering their death with something which they most love; so doth the devil and his instruments destroy souls: the baits of a pleasant cup, or pleasant company, or pleasant meats, or pleasant sports, or plays, or games; a feast, a tavern, an alehouse, a whore, a stage-play, a romance, a pair of cards or dice, can do the deed. If he can possibly, he will prove it a thing lawful; if he cannot, he will prove it a venial sin; if that cannot be, he will drown consideration, and stop the mouth of reason and conscience, and cry, Drive on. Some have yet higher baits than these, lordships and lands, dominion and honour, to choke their souls.
16. Also an honest name for sin, and a dishonest name for duty to God, doth serve the turn for many men's perdition. To call drunkenness, good fellowship, or, to take a cup; and gluttony, good housekeeping; and voluptuousness, recreation or pastime; and pride, the maintaining of their honour; and worldliness, good husbandry; and prodigality, liberality; and lust and whoredom, love, and having a mistress; and oppression, the seeking of their due; and perfidious dissimulation, courtship; and jeering, wittiness. These, and more such, are traps for souls. And of the same use is the calling of duties by names of vice, which tend to make them odious or contemptible.
17. Also the flattering of sinners, and praising them in their sin, is a soul-murdering encouragement to them in ill-doing; and great sinners seldom want such enemies.
18. An obedient readiness to all that wicked superiors command, is an encouragement to them to proceed in mischief. If parents or masters command their inferiors to spend the Lord's day in dancing, or other unlawful exercises; or bid them steal, or lie, or forbid them to worship God; those that obey them, do harden them in their sin. As Daniel and the three witnesses had done the king, if they had obeyed him.144
19. Also when those that have power to hinder sin, and further godliness, do not do it. When they either give men leave to sin, or forbear their duty when they should restrain it. He that stands by, and seeth his neighbour robbed or murdered, and doth not what he can to save him, is guilty of the sin, and the sufferer's hurt.
20. Silence, when we are obliged to reprove a sinner, or to instruct the ignorant, or exhort the obstinate, or any way speak for men's salvation, is injurious to their souls, and maketh us partakers of their sin. Soul murder may be done by bare omissions.
21. Opposing magistrates, ministers, or any others, in the discharge of their duty for godliness, or against sin, is an act of hostility against God, and men's salvation.
22. An unnecessary occasioning of sin, or doing that needlessly, which we may foresee that by accident another will destroy himself by, is to be guilty of his sin and destruction; as he is that would sell poison to him, that he might foresee would kill himself with it; or lend fire to his neighbour, who he knoweth will burn his house with it. But of this before, in the chapter of scandal.
23. They that are guilty of schisms or church divisions, are murderers of souls; by depriving them of that means (the concord and harmony of believers) which God hath appointed for men's conviction and salvation;145 and by setting up before them the greatest scandal, to bring religion into contempt, and debilitate the godly.
24. Those also that mourn not for the sins of the times, and confess them not to God, and pray not against them, and pray not for the sinners when they ought, are thus guilty.146
25. And so are they that secretly rejoice in sin, or consent to it, or approve it when it is done; which if they manifest, it is pernicious to others also.
26. Lastly, A coldness or indifferency in the doing of our duty against sin, without just zeal, and pity to the sinner, and reverence to the truth, is a way of guilt, and hurteth others. To reprove sin, as Eli did his sons; or to speak against it lightly as between jest and earnest, is the way to make the sinner think that it is a small or jesting matter. To persuade men to conversion or a godly life, without a melting love and pity to their souls, and without the reverence of God, and seriousness of mind, which the nature and weight of the thing requireth, is the way to harden them in their sin and misery. All these ways may a man be guilty, first, of the sin, and secondly, the perdition of another.
But here (on the negative part) take notice of these things following.
How we are not guilty of other men's sin or ruin.
1. That properly no man doth partake of the same formal, numerical sin, which is another's; noxa caput sequitur. The sin is individuated and informed by the individual will of the offender. It is not possible that another man's sin should be properly and formally mine, unless I were individually and formally that same man, and not another. If two men set their hands to the same evil deed, they are distinct causes and subjects of the distinct formal guilt; though con-causes, and partial causes of the effect: so that it is only by multiplication that we make the sin or guilt of another to become the matter of sin to us, the form resulting from ourselves.
2. All men that are guilty of the sin and damnation of other men, are not equally guilty; not only as some are pardoned upon repentance, and some remain impenitent and unpardoned; but as some contribute wilfully to the mischief, and with delight, and in a greater measure; and some only in a small degree, by an oversight, or small omission, or weak performance of a duty, by mere infirmity or surprise.
3. All that do not hinder sin, or reprove it, are not guilty of it; no more than all that do not punish it; but those only that have power and opportunity, and so are called by God to do it.
4. If another man will sin, and destroy his soul, by the occasion of my necessary duty, I must not cease my duty to prevent such men's sin or hurt; else one or other will by their perverseness, excuse me from almost all the duty which I should do. I must not cease praying, hearing, sacraments, nor withdraw from church communion, because another will turn it to his sin; else Satan should use the sin of others to frustrate all God's worship. Yet I must add, that many things cease to be a duty, when another will be so hurt by them.
5. I am not guilty of all men's sins, which are committed in my presence; no, though I know beforehand that they will sin. For my calling or duty may lead me into the presence of those, that I may foreknow will sin. Wicked men sin in all that they do, and yet it followeth not, that I must have nothing to do with them. Many a failing which is his sin, may a minister or church be guilty of, even in that public worship of God, which yet I am bound to be present at.
But of all these somewhat is said before, chap. xii.
CHAPTER XV.
GENERAL DIRECTIONS FOR THE FURTHERING OF THE SALVATION OF OTHERS
The great means which we must use for the salvation of our neighbours are,
Direct. I. Sound doctrine: let those who are their instructors, inculcate the wholesome principles of godliness; which are, self-denial, mortification, the love of God and man, the hopes of heaven, universal, absolute obedience to God; and all this by faith in Jesus Christ, according to the holy Scriptures. Instead of novelties, or vain janglings, and perverse disputings, teach them these principles here briefly named, over and over a hundred times; open these plainly, till they are well understood. There are the necessary, saving things; this is the doctrine which is according to godliness, which will make sound christians, of sound judgments, sound hearts, sound conversations, and sound consciences! God sanctifieth his chosen ones by these truths.
Direct. II. Therefore do your best to help others to the benefit of able and faithful pastors and instructors. A fruitful soil is not better for your seed, nor a good pasture for your horse or cattle, nor wholesome diet for yourselves, than such instructors are for your neighbours' souls. If you love them, you should be more desirous to help them to good teachers, or plant them under a sound and powerful ministry, than to procure them any worldly benefits. One time or other the word may prevail with them. It is hopeful to be still in mercy's way.
Direct. III. The concord of their teachers among themselves, is a great help to the saving of the flock. "That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me," John xvii. 21, 25. Concord much furthereth reverence and belief; and consequently men's salvation (so it be a holy concord).
Direct. IV. The concord also of godly, private christians hath the same effect. When the ignorant see here a sect and there a sect, and hear them condemning one another, it teacheth them to contemn them all, and think contemptibly of piety itself; but concord layeth an awe upon them.
Direct. V. The blameless, humble, loving, heavenly lives of christians, is a powerful means of winning souls. Preach therefore every one of you, by such a conversation to all your neighbours, whom you desire to save.
Direct. VI. Keep those whom you would save in a humble, patient, learning posture; and keep them from proud wranglings, and running after novelties and sects. The humble learner takes root downward, and silently groweth up to wisdom; but if once they grow self-conceited, they turn to wranglings, and place their religion in espoused, singular opinions, and in being on this or that side or church; and fall into divided congregations, where the business is to build up souls by destroying charity, and teaching sectaries to overvalue themselves, and despise dissenters; till at last they run themselves out of breath, and perhaps fall out with all true religion.
Direct. VII. Do what you can to place them in good families, and when they are to be married, to join them to such as are fit to be their helpers. In families and relations of that sort, people are so near together, and in such constant converse, that it will be very much of the help or hinderance of their salvation.
Direct. VIII. Keep them also as much as is possible in good company, and out of bad, seducing company; especially those that are to be their familiars. The world's experience telleth us what power company hath, to make men better or worse: and what a great advantage it is to work any thing on men's minds, to have interest in them, and intimacy with them; especially with those that are yet to receive their deepest impressions.
Direct. IX. Keep them from the most dangerous baits, opportunities, and temptations to sensuality. Withdraw the tinder and gunpowder from the fire. There is no curing a drunkard ordinarily in an alehouse or tavern, nor a fornicator while he is near the objects of his lust, nor a glutton at a full, enticing table. Set them at a farther distance from the danger, if you would have them safe. Nemo diu tutus periculo proximus. Senec.
Direct. X. Take the advantage of their personal afflictions, or any other notable warnings that are near them. Keep them oft in the house of mourning, where death may be as in their sight; and keep them out of the house of foolish mirth. The time of sickness is an awakening time, and powerfully openeth the ear to counsel. The sight of the dead or dying persons, the hearing of sick men's wishes and complaints, the sight of graves and dead men's bones, (if not too oft to make it customary,) doth often force the most foolish and obstinate to some man-like, profitable thoughts; when the noise of foolish mirth and sports, at rabble-meetings, stage-plays, and May-games, riotings, or immoderate, rude, or tempting plays, do kill all sober, saving motions, and undispose the mind to all that is good. Though seasonable and useful delights are lawful, yet such as are unseasonable, immoderate, insnaring, scandalous, or unprofitable, are pernicious and poison to the soul.
Direct. XI. Engage them in the reading of the holy Scriptures, and of such books of practical divinity, as do at once most plainly acquaint them with the principles of religion, and piercingly set them home upon the conscience; that judgment and affection, head and heart, may be edified at once. Such suitable books may be daily their companions; and it is a great advantage to them, that they may have a powerful sermon when they please, and read over the same things as oft as the frailty of their memories do require. Such private, innocent companions have saved many a soul.
Direct. XII. Engage them in a constant course of prayer (whether it be with a book, or form, or without, according to the parts and condition of the person). For the often approaching to God in so holy a work, will affright or shame a man from sin, and stir him up to serious thoughts of his salvation, and engage him to a godly life.
Direct. XIII. If you would have all these means effectual to men's conversion and salvation, show them all hearty love and kindness, and do them all the good you can. Men are naturally more easily sensible of the good of their bodies, than of their souls; and a kindness to the body is thankfully received, and may prepare them to receive a greater benefit. What you are unable to do for them yourselves, solicit those that are able to do; or, if you cannot do that neither, at least show your pity and good-will. Love is the most powerful preacher in the world.
Direct. XIV. Be sure that you have no fallings out or quarrels with any that you would do good upon. And to that end, usually it is the best way, to have as little to do with them in buying and selling, or any worldly matters, where mine and thine may come in competition, as possibly you can: or, if you cannot avoid it, you must be content to part with somewhat of your right, and suffer some wrongs, for fear of hurt to your neighbour's soul. Even godly persons, yea, parents and children, brethren and sisters, usually fall out about mine and thine. And when self-interest hath bred the quarrel, they usually think ill of the person who is supposed to injure them; and then they are made uncapable of receiving any spiritual good by him, and if he seem religious they are oft alienated from religion for his sake. And all unconverted persons are selfish, and usually look that you should fulfil their desires, and suit yourselves to their interest, without respect to right or wrong, or to your own sufferings! Yet such as these must be pitied and helped; and therefore it is usually best to avoid all chaffering or worldly dealings with them, lest you lose them. And when that cannot be, you must judge a little departing from your own right, to be a very cheap price to procure the good of a neighbour's soul.
Direct. XV. See that in matters of religion you neither run too far from such men in things lawful, nor yet do any thing sinful in compliance with them. By concurring with them in any sin, you will harden them, and hinder their conversion; and so you will by singular or violent opposition in things indifferent. Those persons are quite mistaken, who think that godly men must go as far from the ungodly as ever they can, in lawful things; and say, The ungodly do thus, and therefore we must do otherwise. Paul was of another mind and practice, when he circumcised Timothy, and "became all things to all men, to save some." To place religion in things indifferent, and to cry out against lawful things as sinful, or to fly from others by needless singularities, is a great cause of the hardening and perdition of multitudes, turning their hearts against religion, and making them think that it is but unnecessary scruple, and that religious persons are but self-conceited, brain-sick people, that make to themselves a duty of their superstition, and condemn all that be not as humorous as they. Lay not such stumblingblocks before any whose souls you desire to save.