We shun not the sins of others as we should. This is made appear, (1.) For that we shun not the company of base men as we should.

(2.) Nor shun or refuse to imitate them in their evil, as we should.

How easily are good men persuaded to comply with bad men's ways.

Yea, Jehoshaphat himself said to Ahab, that base one: Behold, 'I am as thou art, my people as thy people, my horses as thy horses.'

(1 Kings 22:4) Joseph could learn in Pharaoh's court, to 'swear by Pharaoh's life.' (Gen. 42:15, 16) Peter also, when dissembling, was in fashion among the people, could learn to dissemble likewise.

(Gal. 2:11-14)

We shun not our own sins or the sine of our own company as we should. Christians learn to be proud one of another, to be covetous one of another, to be treacherous and false one of another, to be cowardly in G.o.d's matters one of another, to be remiss and negligent in christian duties one of another.

Besides, if I should go about to shew here, how Christians will hide iniquity, as David. (2 Sam. 12:12) How they will excuse it, as did Aaron. (Ex. 32:22-24) How they will plead for it, as did the men of the city of Joash for Baal. (Jud. 6:29-31) and the like, I might soon make it abundantly appear, that Christians do not depart from iniquity as they should; and therefore the exhortation stands; good, and of use to the best of saints on earth, that they and every of them 'should depart from iniquity.' Yea, the observation also that they do not do it as they should, doth still stand good against us.

Wherefore, as it is true in those that have nothing but notion, and that it is true in those that are wrought upon, but not effectually, so it is true upon those that are truly gracious; observation proves it, fears of d.a.m.nation prove it, the outcry of the world proves it, and the confession of the best men proves it.

[OBSERVATION SECOND.]

I come now to another observation with which I will present you, and that is this, namely, that every one that in way of profession and religion names the name of Christ, 'SHOULD DEPART from iniquity.'

I say, that every one that in a way of profession and religion, 'nameth the name of Christ, should depart from iniquity.' This truth needs more practice than proof. For I think there are none that have either scripture or reason by them, but will freely consent to this.

Nor is there any thing ambiguous in the observation, that we need now to stand upon the explaining of. For,

What iniquity is, who knows not?

That it cleaves to the best, who knows not?

That it is disgraceful to profession, who knows not? and therefore that it ought to be departed from, who knows not?

But because the motives in particular may not be so much considered as they ought, and because it is Satan's design to tempt us to be unholy, and to keep iniquity and the professing man together; therefore I will in this place spend some arguments upon you that profess, and in a way of profession do name the name of Christ, that you depart from iniquity; to wit, both in the inward thought and in the outward practice of it. And those arguments shall be of four sorts, some respecting Christ, some his Father, some ourselves, and some the world.

First, [Arguments that respect CHRIST.]

First, The Christ, whom you profess, whose name you name, and whose disciples you pretend to be, is holy. 'Be ye holy, for I am holy,' (1 Peter 1:16) This is natural to our discourse; for if Christ be holy, and if we profess him, and in professing of him, declare that we are his disciples, we ought therefore to depart from iniquity, that we may shew the truth of our profession to the world.

Second, They that thus name the name of Christ should depart from iniquity, because this Christ, whose name we name, is loving. Those that have a loving master, a master that is continually extending his love unto his servants, should be forward in doing of his will, that thereby they may shew their sense, and acceptation of the love of their master. Why, this is his will, 'that we depart from iniquity, that we throw sin away; that we fly every appearance of evil.' (1 Thess. 5:22; Heb. 7:26)

Third, They that thus name the name of Christ should depart from iniquity, because of the honour and reputation of their Lord. It is a disparagement to Christ, that any of his servants, and that any that name his name, should yet abide by, and continue with, iniquity. 'A son honoureth his father, and a servant his master: if then I be a Father, where is mine honour? and if I be a Master, where is my fear? saith the Lord of hosts, unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?' (Mal. 1:6)

Fourth, They that name the name of Christ should depart from iniquity, because of his name, that his name may not be evil spoken of by men; for our holiness puts a l.u.s.tre and a beauty upon the name of Christ, and our not departing from iniquity draws a cloud upon it. Wherefore we ought to depart from iniquity, that the name of the Lord Jesus may be glorified, and not reproached through us.

Fifth, They that name the name of Christ should depart from iniquity, because of the gospel of the Lord Jesus Christ. That the gospel of our Lord Jesus Christ, which they profess, may not be evil spoken of by our neighbours. The gospel is called holy, therefore let them be holy that profess it. (2 Peter 2:21) The which they can by no means be, if they depart not from iniquity. Men cannot serve the designs of the gospel, and their own worldly and fleshly designs.

But they that profess the name of Christ, they should be tender of his gospel, that they keep that in good esteem and reputation in the world. The which they can by no means do, unless they depart from iniquity.

Sixth, They that name the name of Christ should depart from iniquity, because the very profession of that name is holy. The profession is an holy profession. Be ye clean that bear the vessels of the Lord; the vessels, that is, the profession, for by that is as it were carried about the name and gospel of Jesus Christ. We must therefore lay aside all iniquity, and superfluity of naughtiness, and do as persons professing G.o.dliness, as professing a profession, that Christ is the priest of, yea the high-priest of 1 Thess.

2:30; Heb. 3:3. It is a reproach to any man to be but a bungler at his profession, to be but a sloven in his profession. And it is the honour of a man to be excellent in the managing of his profession. Christians should be excellent in the management of their profession, and should make that which is good in itself, good to the church and to the world, by a sweet and cleanly managing of it.

Seventh, They that profess the name of Christ, or that name it religiously, should to their utmost depart from iniquity, because of the church of Christ which is holy. He that religiously professeth the name of Christ, has put himself into the church of Christ, though not into a particular one, yet into the universal one. Now that is holy. What agreement then hath the temple of G.o.d with idols?

Ay, or any pillar, or post, or pin, or member of that temple. (2 Cor. 6:16) One black sheep is quickly espied among five hundred white ones, and one mangey one will soon affect many. One also among the saints, that is not clean, is a blemish to the rest, and, as Solomon says, 'one sinner destroyeth much good.' (Eccl.

9:18)

Eighth, They that profess the name of Christ, or that name that name religiously, should depart from iniquity, because of the ordinances of Christ, for they are holy. (Ex. 30:17-31) Men of old before they went in to meddle with holy things, were to wash their hands and their feet in a vessel prepared for that purpose.

Now since they that name that name religiously do also meddle with Christ's appointments, they must also wash and be clean; cleanse your hands ye sinners, if you mean to meddle with Christ in his appointment; wash lest G.o.d cut you off for your not departing from iniquity.

Ninth, They that name the name of Christ religiously should depart from iniquity, because of Christ's observers. There are many that keep their eye upon Christ, and that watch for an opportunity to speak against him, even through the sides of those that profess him. 'Behold, this child is set for the fall and rising again of many in Israel; and for a sign that shall be spoken against.'

(Luke 2:34) Some take occasion to speak against him, because of the meanness of his person; here some again speak against him, because of the plainness of his doctrine; also some speak against him, because of the meanness of his followers; and some speak against him, because of the evil deeds of some that profess him.

But if he that gives just occasion of offence to the least of the saints had better be drowned in the sea with a mill-stone about his neck; what think you shall his judgment be, who, through his mingling of his profession of Christ's name with a wicked life shall tempt or provoke men to speak against Christ?

SECOND, I come now to those arguments that respect G.o.d THE FATHER.

First, Then, they that profess the name of Christ should depart from iniquity; because of G.o.d the Father, because G.o.d the Father has made Christ to be to us what he is; to wit, the Apostle and high-priest of our profession. 'He that honoureth not the Son, honoureth not the Father which hath sent him.' (1 Cor. 1:30; John 5:23; 15:8) Nor can the Father be honoured by us, but by our departing from iniquity. All our talk and profession of Christ, adds no glory to his Father, who has made him our King, and Priest, and Prophet, if it be not joined to an holy conversation.

Wherefore, if you profess the name of Christ, and would hold the word in hand, that you have believed in him, depart from iniquity, for the Father's sake that hath sent him.

Second, As it is the Father which hath made Christ to us what he is; so it is the Father who hath called us to partake of Christ and all his benefits. 'Wherefore we must depart from iniquity that profess the name of Christ, that we may glorify him for his call.' (1 Cor. 1:9; Heb. 3:1) He has called us to the fellowship of his Son Jesus Christ; that is, to partake of all that good that is in him, as Mediator, and to be done by him for those that trust in him. Nor had we ever come out of a cursed and condemned condition, to Christ, for life and blessedness, but by the call of the Father; 'For it is not of works, but of him that calleth.'

(Rom. 9:11) Now since he has called us to this privilege--even us whom he has called--and left others in their sins to perish by his judgments, it is meet we should depart from iniquity. (Heb.

3:1; 2 Peter 1:2, 3) Especially since the call by which he called us is heavenly, and holy, and because he has not only called us to glory, but to virtue.

Third, We that religiously name the name of Christ, should depart from iniquity, because G.o.d the Father of our Lord Jesus Christ has commanded us to do. Wherefore gird up the loins of your minds, be sober, and hope to the ene for the grace that is to be brought unto you at the revelation of Jesus Christ. As obedient children, not fashioning yourselves according to your former l.u.s.ts in your ignorance; but as he that has called you is holy, so be ye holy in all manner of conversation: because it is written, 'Be ye holy, as I am holy.'

Fourth, They that religiously name the name of Christ should depart from iniquity, that they may answer the end for which they are called to profess his name. The Father has, therefore, called them to profess his name, that they might be trees of righteousness, the planting of the Lord, that he might be glorified. Dost thou then profess the name of Christ: bring forth those fruits that become that holy profession, that you may be called 'trees of righteousness,'

and that G.o.d may be glorified for and by your professed subjection to the gospel of his Son. (Isa. 61:3)

Fifth, They that name--as afore--the name of the Lord Jesus Christ, should depart from iniquity, that they may shew to the world the nature and power of those graces, which G.o.d the Father has bestowed upon them that do religiously name the name of Christ.

And the rather, because he that religiously nameth that name, declareth even by his so naming of him, that he has received grace of the Father, to enable him so to do. Now he cannot declare this by deeds, unless he depart from iniquity; and his declaring of it by words alone, signifies little to G.o.d or man. (t.i.tus 1:16)

Sixth, We therefore that religiously name the name of Christ, should also depart from iniquity, because the Spirit of the Father will else be grieved. (Eph. 4:30) The countenancing of iniquity, the not departing therefrom, will grieve the Holy Spirit of G.o.d, by which you 'are sealed to the day of redemption;' and that is a sin of a higher nature that men commonly are aware of. He that grieveth the Spirit of G.o.d shall smart for it here, or in h.e.l.l, or both.

And that Spirit that sometimes did illuminate, teach, and instruct them, can keep silence, can cause darkness, can withdraw itself, and suffer the soul to sin more and more; and this last is the very judgment of judgments. He that grieves the Spirit, quenches it; and he that quenches it, vexes it; add he that vexes it, sets it against himself, and tempts it to hasten destruction upon himself. (1 Thess. 5:19) Wherefore take heed, professors, I say take heed, you that religiously name the name of Christ, that you meddle not with iniquity, that you tempt not the Spirit of the Lord to do such things against you, whose beginnings are dreadful, and whose end in working of judgments is unsearchable. (Isa. 63:10; Acts 5:9) A man knows not whither he is going, nor where he shall stop, that is but entering into temptation; nor whether he shall ever turn back, or go out at the gap that is right before him. He that has begun to grieve the Holy Ghost, may be suffered to go on until he has sinned that sin which is called the sin against the Holy Ghost. And if G.o.d shall once give thee up to that, then thou art in the iron cage, out of which there is neither deliverance nor redemption. Let every one, therefore, that nameth the name of Christ, depart from iniquity, upon this second consideration.

THIRD, In the next place, I come now to those arguments that do respect THYSELF.

First, Those that religiously name the name of Christ should, must, depart from iniquity, because else our profession of him is but a lie. 'If we say that we have fellowship with him, and walk in darkness, we lie.' (I John 1:6) 'And walk in darkness;' that is, and walk in iniquity, and depart not from a life that is according to the course of this world. 'He that saith, I know him, and heepeth not his commandments, is a liar, and the truth is not in him.' (ch. 2:4) The truth that he professes to know, and that he saith he hath experience of, is not in him. Every man that nameth the name of Christ is not therefore a man of G.o.d, nor is the word in every man's mouth, truth, though he makes profession of that worthy name. (1 Kings 17:24) It is then truth in him, and to others with reference to him, when his mouth and his life shall agree. (Rev. 2:2, 9; 3:9) Men may say they are apostles, and be liars: they may say they are Jews, that is, Christians, and lie, and be liars, and lie in so saying. Now this is the highest kind of lying, and certainly must therefore work the saddest sort of effects. Thus man's best things are lies. His very saying, I know him, I have fellowship with him, I am a Jew, a Christian, is a lie. His life giveth his mouth the lie: and all knowing men are sure he lies. 1. He lies unto G.o.d: he speaks lies in the presence, and to the very face of G.o.d. Now this is a daring thing: I know their lies, saith he; and shall he not recompense for this? See Acts 5:4; Rev. 21:8, 27; 22:15. and take heed. I speak to you that religiously name the name of Christ, and yet do not depart from iniquity. 2. He lies unto men; every knowing man; every man that is able to judge of the tree by the fruit, knows that that man is a liar, and that his whole profession as to himself is a lie, if he doth not depart from iniquity. Thus Paul called the slow bellies,[8] the unsound professors among the Cretians, liars.

They were so in his eyes, for that their profession of the name of Christ was not seconded with such a life as became a people professing G.o.dliness. (t.i.tus 1:12-16) They did not depart from iniquity. But again, 3. Such a man is a liar to his own soul.

Whatever such an one promiseth to himself, his soul will find it a lie. There be many in the world that profess the name of Christ, and consequently promise their soul the enjoyment of that good, that indeed is wrapt up in him, but they will certainly be mistaken hereabout, and with the greatest terror will find it so, when they shall hear that direful sentence, 'Depart from me, all ye workers of iniquity.' (Luke 8:27) Christ is resolved that the loose-lived professor shall not stand in the judgment, nor any such sinners in the congregation of the righteous. They have lied to G.o.d, to men, and to themselves; but Jesus then will not lie unto them: he will plainly tell them that he hath not known them, and that they shall not abide in his presence. But,

Second, Those that religiously name the name of Christ should depart from iniquity, else, as they are liars in their profession, so they are self deceivers. I told you but now such lie to themselves, and so consequently they deceive themselves. 'But be ye doers of the word, and not hearers only, deceiving your ownselves.' (John 1:22) It is a sad thing for a man, in and about eternal things, to prove a deceiver of others; but for a man to deceive himself, his ownself of eternal life, this is saddest of all; yet there is in man a propenseness so to do. Hence the apostle says, be not deceived, and let no man deceive himself. And again, verse 26, 'If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.'

These words, 'but deceiveth his own heart,' I have much mused about: for they seem to me to be spoken to show how bold and prodigiously desperate some men are, who yet religiously name the name of Christ: desperate, I say, at self deceiving. He deceiveth his own heart; he otherwise persuadeth it, than of its ownself it would go: ordinarily men are said to be deceived by their hearts, but here is a man that is said to deceive his own heart, flattering it off from the scent and dread of those convictions, that by the Word, sometimes it hath been under: persuading of it that there needs no such strictness of life be added to a profession of faith in Christ, as by the gospel is called for: or that since Christ has died for us, and rose again, and since salvation is alone in him, we need not be so concerned, or be so strict to matter how we live. This man is a self deceiver; he deceives his own heart. Self deceiving, and that about spiritual and eternal things, especially when men do it willingly, is one of the most unnatural, unreasonable, and unaccountable actions in the world. 1. It is one of the most unnatural actions; for here a man seeks his own ruin, and privily lurks for his own life. (Prov. 1:18) We all cry out against him that murders his children, his wife, or his own body, and condemn him to be one of those that has forgot the rules and love of nature. But behold the man under consideration is engaged in such designs as will terminate in his own destruction: he deceiveth his own soul. 2. This is also the most unreasonable act; there can no cause, nor crumb of cause that has the least spark or dram of reason, or of anything that looks like reason, be shown why a man should deceive himself, and bereave his soul of eternal life.

Therefore, 3. Such men are usually pa.s.sed over with astonishment and silence. 'Be astonished, O ye heavens, at this! and be horribly afraid, for my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.' (Jer. 2:11-13)

But, above all this, as to this head, is the most amazing place, where it is said, that the self deceiver makes his self deceiving his sport: 'Sporting themselves with their own deceivings.' (2 Peter 2:13) These are a people far gone, to be sure, that are arrived to such a height of negligence, carelessness, wantonness, and desperateness of spirit, as to take pleasure in, and make a sport of, that which will a.s.suredly deceive them for ever. But this is the fruit of professing of Christ, and of not departing from iniquity. The wisdom and judgment of G.o.d is such, as to give such over to the sporting of themselves in their own deceivings.

FOURTH. [Those arguments that respect THE WORLD.]

First, Those that religiously name the name of Christ should depart from iniquity, because of the scandal that will else a.s.suredly come upon religion, and the things of religion, through them.

Upon this head I may begin to write with a sigh, for never more of this kind than now! There is no place, where the professors of religion are, that is clean and free from offence and scandal.

Iniquity is so entailed to religion, and baseness of life to the naming of the name of Christ, that one may say of the professors of this age, as it was said of them of old, 'All tables are full of vomit and filthiness, so that there is no place clean.' (Isa.

28:8) Where are they even amongst those that strive for the rule, that mind it at all, when it pinches upon their l.u.s.ts, their pride, avarice, and wantonness? Are not, now-a-days, the bulk of professors like those that 'strain at a gnat and swallow a camel?'

(Matt. 23:24) Yea, do not professors teach the wicked ones to be wicked? (Jer. 2:33) Ah! Lord G.o.d, this is a lamentation, and will be for a lamentation. What a sore disease is now got into the church of G.o.d, that the generality of professors should walk with scandal!