Tag Archives: Hamartiology

35: Beware of Sinning in Deeds Pt 5

  We come to the end of this vast study on sin today.  When I was a young Christian, one of my teachers told us that it was not necessary to read so many books, but to read good books.  Better still, to find good chapters in books because all men may error.  This section is a powerful conclusion and fits the bill for both.  Venning's book is now on my short list of favorite books.  Wouldn't you know it, that it would be about a plague!  Gifted men teaching eternal truths - God has done us much good.  
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This is a review of The Plague of Plagues by Ralph Venning with study questions added to turn them into lessons.  These lessons are part of a wider study on Sanctification which has as its goal the fulfillment of Galatians 5:16 But I say, walk by the Spirit, and you will not carry out the desire of the flesh.  

I’ve set these studies up in a specific order so that all may easily build on the foundation of Christ with the finest materials - gold, silver, and precious stones (1 Cor 3:10-13).  God has gifted the Church with amazing evangelists, pastors, and teachers to help us in this building project (Eph 4:11-16).  I invite you to study along with me.  You can see an overview of the complete study on Sanctification here.  To go to the start of this current series click here. 

Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. 1 Thessalonians 5:23 

(2) Take heed of being partners in other men’s sins when they are committed, as co-helpers of them:

(a) As instruments to execute others’ sinful designs or commands. Thus Doeg was, in executing the priests (1 Samuel 22). So are any others who serve the lusts of men. All persons who are to be obeyed, such as father and mother, are to be obeyed in the Lord (Ephesians 6.1). Whosoever’s will is left undone, God’s will should be done, and never left undone to fulfil that of another or our own.

They who put unrighteous decrees into execution are under the same woe with them who decree them; for without the execution the decree would do no harm to them against whom it was made (Isaiah 10:1,3).

Those who put wicked commands into practice and execution are wicked, and are partners in the wickedness of those who command wickedness (I Kings 12.30).

(b) As confederates with others. Though the sin is not committed by you who are confederates, yet your being such makes you partakers of their sin. The counsellors and combiners are judged equally with the practisers (Psalm 83.3-9). ‘Blessed are they who walk not in the counsel of the ungodly’ (Psalm 1.1). And the prophet says, The Lord spoke thus to me with a strong hand’—not simply the word of the Lord came to me, or the Lord spake to me, but he spake with a strong hand! why? ‘Say ye not, a confederacy, to all them to whom this people shall say, a confederacy’ (Isaiah 8.11,12). The men of the league and association fare, because they sin, alike (Psalm 2, with Acts 4.26-28).

(c) As consenters, giving your consent to other’s sin; whereas if you had denied it, perhaps they would not have sinned, when thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers’ (Psalm 50.18). An adulterer is a thief, for he steals water from another’s cistern, and to consent with him is to be a partaker. Therefore, ‘If sinners entice thee, consent thou not’ (Proverbs 1.10); enter your dissent and do not let your soul have anything to do with their secrets.

Consent may be signified by complying actions. Paul speaks of this as being once his own case: he consented to the death of the martyr Stephen, and witnesses both that he stood by and that he kept the raiment of those who slew him (Acts 22.20).[1] In the same way, many consent to the sin of others by standing guard and watching the door; in this way they do not only wink at, but encourage and embolden others to sin.

Consent may be given by silent connivance, when we see people about to sin and do not witness against it. Silence, we say, gives consent. So it does often, though not always; for it may be the case that it would only be to throw pearls before swine to speak to some scorners. Some speak too gently, as if it were a matter of no great consequence, but will not put forth the power they have to prevent sin. Pilate seemed to witness against the Jews when they cried out for the crucifying of Christ Jesus, and washed his hands to testify his innocence (Matthew 27.24). Yet because he did not put forth his power, he is reckoned among the number of them who killed him (Acts 4.27).

Consent may be given openly and notoriously by word of mouth. Saul, afterwards Paul, gave his voice (Acts 26.10); his vote went with the rest, and he gave it with a voice, a loud voice. If anyone brings false doctrine, and a man bids him Godspeed, this man is partaker of his evil deeds (2 John 10,11). When men say, as Jehoshaphat did to Ahab, ‘I am as thou art, and my people as thy people; and we will be with thee in the war’ (2 Chronicles 18.3); when we thus give consent, it is notorious.

(3) Do not be accessory to other men’s sins after they are committed. You may be guilty of this in many ways, but I shall name only four.

(a) In not grieving for other men’s sins. All sin is against God, and for that reason he who truly grieves for his own sin will grieve for other men’s too. It was the great commendation of Lot that his righteous soul was vexed with the filthy conversation of the Sodomites; it was a torment, a kind of hell to him (2 Peter 2.7). David could not prevent men sinning and therefore he grieved for it, so much so that his eyes ran down with rivers of tears (Psalm 119.136). And this made the prophet Jeremiah wish his eyes fountains, that he might weep day and night. All these people were remembered by the Lord in mercy, when others were rewarded with misery. There is scarcely another way like this, to be kept from partaking in the ruin of sinners. God will set a mark on his weeping and mourning people, and as for the rest, they will be found as accessories if not principals in wickedness, and judged accordingly (Ezekiel 9.4-6). Oh, that there were more crying persons, when there are so many crying sins! They who grieve not and mourn not are guilty, as the apostle tells us (1 Corinthians 5.1,2); but by mourning they were cleared of this matter (2 Corinthians 7:11).

(b) By concealing that which we ought to reveal and make known. This may be easily proved from Scripture: ‘If a soul sin, and hear a voice of swearing, and is a witness, whether he has seen or known of it; if he do not utter it, then he shall bear his iniquity’ (Leviticus 5.1). ‘Whoso is partner with a thief hateth his own soul: he heareth cursing, and betrayeth it not’, which he ought to do (Proverbs 29.24). Yet again, ‘If thy brother, the son of thy mother or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers . . . thou shalt not consent unto him’ (Deuteronomy 13.6,8). Is that enough? No! ‘nor hearken unto him’. Is that enough? No! ‘neither shall thine eye pity him’. Is that enough? No! ‘neither shalt thou spare’. Is that enough? No! ‘neither shalt thou conceal him’. Is that enough? No ‘thou shalt surely kill him (by revealing him to the judges); thine hand shall be first upon him to put him to death.’ But you will say, is this not un-natural? what! betray a brother, one from the same womb, the son of my mother? Indeed more, my own soul Indeed more, my wife, and most of all, my friend! No matter! for all that, thou shalt not conceal him. To conceal such a sinner would be to partake of his sin (2 John 10,11).[2] These spirits, these soul-stealers, must not be concealed, lest the receiver and be reckoned as bad as the thief.

(c) In not separating from other men when God calls you to it. Remember Lot’s wife, who was loth to withdraw, and was turned into a pillar of salt— to season us, as one of the fathers said. There are people with whom we should not eat (1 Corinthians 5.11). To join in communion with known sinners is the greatest testimony you can give, either that they are saints or that you are sinners; you bear a false witness for them and a true witness against yourselves, when the apostle had reckoned up a whole troop of sinners, of whom self-love led the van, and a form of godliness brought up the rear, he adds, ‘from such turn away’ (2 Timothy 3.5). You may hear a voice from heaven, saying, ‘Come out of her, my people, that ye be not partakers of her sins’ (Revelation 18.4). Be not therefore unequally yoked with unbelievers (2 Corinthians 6.14).

(d) If instead of reproving other men’s sins, we approve of them. Have no fellowship with the unfruitful works of darkness, but rather reprove them’ (Ephesians 5.11). Not to reprove them, but instead to have fellowship with them, is to approve. Besides this, we declare our approbation when we take pleasure in the actions or the actors. The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so’ (Jeremiah 5.31); they love to have it so, that is to say, they set their seal to it, to approve and confirm what the prophets and priests do. Of the same import is the statement, ‘who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them’ (Romans 1.32). Men are said to help on the afflictions of God’s people and to approve them by saying, Hal Ha! we would have it so (Ezekiel 25.3; 26.2). To take pleasure in such things as others do is to be accessories, as if we had done them ourselves, when the apostle Paul tells of other men’s sins he does it with weeping (Philippians 3.18), and so frees himself from the least degree of approbation. But when men laugh at, take pleasure in, and make sport of other men’s sins, it is, by construction, an approbation of them. Approbation of other men’s sins is also to be inferred when men flatter others and speak peace to them in their evil ways. That is, when men say ‘Peace’ where God says there is none, that is, to the wicked. God and man will curse him who says to the wicked, Thou art righteous (Proverbs 24.24). ‘Because they have seduced (flattered) my people, saying, Peace, and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar, and they sewed pillows under their elbows; therefore, God says, will I pull down the wall, and will tear your pillows and kerchiefs’ (Ezekiel 13.10,14,18,20,21). And the reason given is, because they made the heart of the righteous sad, and strengthened the hands of the wicked, that he should not return from his wicked way verse 22). There is a woe against such people.

Approbation is also declared when men defend and excuse the sins of others, as if they were retained like lawyers and had their fee. They who justify the wicked are equally an abomination with them who condemn the righteous (Proverbs 24.17). Some are so wicked that they defend other men’s wickedness—not only like lawyers but like soldiers—by sword and force of arms; as was done for the man who had abused the Levite’s concubine (Judges 17.15).[3] But to plead for other men’s sins is to be as guilty as are they who commit them.

I might add many more things, but I will forbear, because I have been somewhat lengthy on this subject. But I was more willing to do this, because it is a thing too seldom treated and too little taken notice of and laid to heart, that is, the share that we too often have in the sins of other men.

CONCLUSION

As I come to the close of the whole matter I would wish with my soul that there might never be an occasion for me or any other to preach on this subject again. Shall I now entreat you to consider what has been said, and to think what an abominable and ugly thing sin is? It is the worst of evils, worse than the worst of words can express. I have shown you how it is contrary to God and man. For proof of this I have brought witness from Heaven, Earth and Hell. I have shown you how dearly it cost Christ Jesus who died for it, and how dearly it will cost you, if you live and die in it. Therefore stand in awe and sin not. Lay up the word of God’s command, promise and threatening, that you may not sin against him. Take heed of sinning, for at once you sin against God and your own selves.

I have entered into your closets and your hearts, to tell you of your secret sins. I have told you of, and warned you against, the sins of your lips and of your life. I have told you of your shop—and calling—sins, that you might beware. And what shall I say or do more for you? I have preached to you, prayed and wept for you. I have shown you the way of repentance, faith and holiness. And were I to die for you, I hope I should not account my life dear to me, that I might save your souls by losing it. Let me again, then, entreat, beseech and beg you for God’s sake and for your souls’ sake not to sin. These things are written, that ye sin not. But ‘hear ye, and give ear; be not proud: for the Lord hath spoken. Give glory to the Lord your God … but if ye will not hear it, my soul shall weep in secret places for your pride; and mine eyes shall weep sore, and run down with tears’ (Jeremiah 13.15-17). If you do not hear, you make this to be sad work for me and others who teach you, but, alas, much sadder for yourselves! You make us weep on earth, but you, if you do not repent, will weep in Hell. I beseech you therefore, learn what the grace of God teaches you, to deny all ungodliness and worldly lusts, to live soberly, righteously and godly in this present world (Titus 2.11,12), or as it is in Luke 1.75, ‘Serve the Lord in righteousness and holiness all the days of your life.’ Having therefore these promises (which according to Peter are the greatest and most precious) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God’ (2 Corinthians 7.1).

Shall we commend holiness in those who are dead, and yet not like holiness in ourselves while we are alive? Holiness is the beauty of earth and Heaven, without which we cannot live well on earth, nor shall ever live in Heaven. Certainly they who jeer and scoff at holiness and rejoice that they are none of the holy ones, might as well make bonfires, ring the bells and give thanks that they shall never be saved. For if they are not holy, saved they cannot be. As one puts it, they who shall be in Heaven will be in no danger of being derided for the sake of piety, for those who deride will not be admitted there. As for the wicked, God will turn them into Hell, and all the nations (all them of any nation) that forget God (Psalm 9.17).

Poor soul, think a little, indeed, think much of the great day of your account and God’s judgment. Though you put it far from you, yet it will surely come, and woe unto you, if it ever takes you unawares and as a thief in the night (1 Thessalonians 5.3,4).

Seeing this may be, and that will be, what manner of persons ought we to be in all holy conversations and godlinesses! For it is plural in the Greek (2 Peter 3.10,11). What more shall I say? I will close the whole matter with what was long since excellently spoken by a great Doctor in our Israel, which is worthy to be written in the hearts of all men and often to be before their eyes and in their thoughts.

At the last, he says, there will come a day when all mankind shall be summoned naked (without differences or degrees) before the same tribunal; when the crowns of Kings and shackles of prisoners; when the robes of princes and the rags of beggars; when the gallants’ finery, the peasants’ home-spun, the statesmen’s policy, the courtiers’ luxury and the scholars’ learning shall all be laid aside; when all men shall be reduced to an equal plea, and without respect of persons shall be judged according to their works. Then those punctilios and formalities, cuts and fashions, distances and compliments which are now the darling sins of the upper end of the world, shall be proved to have been nothing else but well-acted vanities. Then the pride, luxury, riot, swaggerings, interlarded and complemental oaths, sophisticated and quaint lasciviousness, newly- invented courtings and adorations of beauty, the so much studied and admired sins of the gallantry of the world, shall be pronounced out of the mouth of God himself to have been nothing else but glittering abominations. Then the adulterating of wares, the counterfeiting of lights, the double weight and false measures, the courteous equivocations of men greedy of gain, which are now almost woven into the very art of trading, shall be pronounced nothing else but mysteries of iniquity and self-deceivings. Then the curious subtleties of more choice wits, the knotty questions and vain strife of words, the disputes of reason, the variety of reading, the very circle of general and secular learning, pursued with so much eagerness by the more ingenious spirits of the world, shall be all pronounced but the thin cobwebs and vanishing delicacies of a better-tempered profaneness.

Lastly, then, the poor despised profession of the power of godliness, a trembling at the word of God, a scrupulous and conscientious forbearance not only of oaths but of idle words, a tenderness and aptness to bleed at the touch of any sin, a boldness to withstand the corruptions of the times, a conscience of but the appearance of evil, a walking humbly and mournfully before God, an heroic resolution to be strict and circumspect, to walk in an exact and geometrical holiness in the midst of a crooked and perverse generation, which the world esteems and scorns as the peevishness of a few silly impolitic men, shall in good earnest from the mouth of God himself be declared to have been the true and narrow way which leads to salvation; and the enemies thereof shall then, when it is too late, be driven to that desperate and shameful confession: ‘we fools counted their life madness, and their end to have been without honour. And now they are reckoned among the saints and have their portion with the Almighty!’

‘Consider what hath been said, and the Lord give thee understanding in all things’ (2 Timothy 2.7).

THE END.

Questions & Notes

  1. Consent may be signified by complying actions. Paul speaks of this as being once his own case: he consented to the death of the martyr Stephen, and witnesses both that he _________ _________ and that he kept the raiment of those who slew him (Acts 22.20).

  2. To _________ such a sinner would be to partake of his sin (2 John 10,11).

  3. Some are so wicked that they defend other men’s wickedness—not only like _________ but like soldiers—by sword and force of arms; as was done for the man who had abused the Levite’s concubine (Judges 17.15).

Click on the "The Plague of Plagues” tag below to see all the posts in this series. To go to the start of this series click here.

34: Beware of Sinning in Deeds Pt 4

  What would your life be like if it were sin free?  How would that affect your family and community?  Be the change you want to be.  In this section it seems Venning gives 1000 ways to avoid sin or how we sin.  To imagine life apart from sin would be like imagining what politics would be like if politicians stopped lying.  It paints a whole other world!  It would bring life back to the words "I promise" and so many other things.
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As seen at wallpapercave.com
This is a review of The Plague of Plagues by Ralph Venning with study questions added to turn them into lessons.  These lessons are part of a wider study on Sanctification which has as its goal the fulfillment of Galatians 5:16 But I say, walk by the Spirit, and you will not carry out the desire of the flesh.  

I’ve set these studies up in a specific order so that all may easily build on the foundation of Christ with the finest materials - gold, silver, and precious stones (1 Cor 3:10-13).  God has gifted the Church with amazing evangelists, pastors, and teachers to help us in this building project (Eph 4:11-16).  I invite you to study along with me.  You can see an overview of the complete study on Sanctification here.  To go to the start of this current series click here. 

Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. 1 Thessalonians 5:23 

(g) Take heed of the occasions and even the appearances of this evil, sin. Abstain not only from apparent evil but from all appearances of evil (1 Thessalonians 5.22). Do not be so irreligious as to go into temptation, when you have been so religious as to pray God not to lead you into temptation; this is mock-prayer. Keep out of harm’s way. ‘Enter not (put not a foot) into the way of the wicked’ (Proverbs 4.14,15). And if you have been so foolishly froward, yet do not go on in the way of evil men; but avoid it, pass not by it, turn from it and pass away. You cannot stand at too great a distance from sin. If you will not sit in the seat of the scornful, do not stand in the way of sinners nor walk in the counsel of the ungodly (Psalm 1.1). Touch not pitch lest you be defiled. Do not gaze, like one enamoured, on the wine, when it looks well and dances in the glass. Make a covenant with your eyes, lest by looking too much on beauty, your eyes become sore and sinful.[1] Abhor not only the flesh or the spot, but the very garment that is but spotted with the flesh (Jude 23). Indeed, abstain from what is inexpedient as well as from what is unlawful; for in being inexpedient, it tends to become unlawful. If it is not a sin, yet if it looks like a sin, beware of it. It is next to being a sinner to be like one; to being proud and wanton to seem so or look so.

An appearance of good is too little, but an appearance of evil is too much.

It is the hypocrite’s sin that he appears better than he is, and it may be a good man’s evil to appear worse than he is. A rod is for the back of fools, and it will be laid on a wise man’s back if he is found in a fool’s coat.

(h) Take heed of being in any way or in any degree guilty of other men’s sins. Alas, have we not many sins of our own? But will we have other men’s sins to answer for? They are our-other-men’s sins, as I may call them. Take heed of being an occasion of, a partaker of, or only accessory to other men’s sins. God forbids it, that it may not be (Ephesians 5.7-12; 1 Timothy 1.22), and sharply reproves and punishes it where he finds it to be (Psalm 50.18; 2 Samuel 12.9; 1 Kings 21.19). In the last two places, King David and King Ahab are found guilty of murder which was done by other hands, but, alas, by their commission. It is sad to sin against God ourselves but sadder to make others sin against God too. In this way the world is made worse than it would otherwise be. Men are too prone to be vile enough of themselves, were there no Devil to tempt them, but when they have companions and brethren in iniquity, they are apt to sin more lustily.

St. Augustine confesses that he used to boast of sins he was not guilty of, that he might seem to be as bad as his companions, who thought them the best that were worst. O what sins, many and great, are committed in, with, and for company, that would otherwise probably never have been committed! There would be no stealers were there no receivers; and therefore the receiver is as bad as the thief. There would be no adulteresses, were there no adulterers. Many in Hell would probably have been less wicked than they were, and so have had less torment than they have, had they not been furthered by others their companions. Though all sins come from the heart, and may be indulged there when men are alone, yet as to the act, some sins cannot be committed by people alone, but every such sin has a double sinner, if not a greater number.

Besides, in this way men are confirmed and hardened in their wickedness. Where all go naked, none are ashamed.[2] Examples and company steel men in their sins who were iron enough of themselves, and sometimes embolden those who were modest and tender before. ‘If any man see thee which hast knowledge sit at meat in the idol’s temple, shall not the conscience of him which is weak be emboldened?’ (1 Corinthians 8.10); the Greek is, edified or built. He takes it for a good example, and makes a kind of conscience to do so too, as if you had instructed him to edification, when alas, it edifies him only to wound and put him in danger of perishing; for it follows, ‘Ye sin against Christ’, as he also does, for you make him offend (verses 11-13).

So hereby we become guilty of other men’s sins, and we are likely sooner or later to regret this very grievously. Indeed, though we ourselves may be saved at last, it will certainly pain us to think that any went to Hell in whose sins we had a head or hand, and maybe a heart. Besides, it is very usual that we partake of their plagues whose sins we partake of; we are given warning of this by no less than a voice from heaven (Revelation 18.4). ‘For because of these things cometh the wrath of God on the children of disobedience. Be not ye therefore partakers with them’ (Ephesians 5.6-7). It is sad to be found on the Devil’s ground; as the Devil said, he found the woman (whom he possessed) when at a play. Yet to be more specific, we may be guilty of other men’s sins in several ways:

(1) In giving occasion for it beforehand. It may more than probably be said that such sins would not have been committed but for such occasions being given.

(a) By neglecting what might and ought to be done for its prevention. He who, when he can and ought, does not hinder a sin, contributes to its production, as when men neglect to instruct or teach those who are under their charge, whether they are ministers, parents or heads of families (Ezekiel 3.17-20).[3] It was the apostle’s rejoicing that in this case he was pure from the blood of all men (Acts 20. 26,27). Many a child and servant, when they have come to prison and execution, have made this sad complaint, My parents or my master never gave me warning; they never showed me the danger of sin or instructed me in the way of the Lord, the way of righteousness and holiness! Beware of this! And when sin begins to bud and blossom, nip it by reproofs and discipline, or else you may be charged with sin as old Eli was (1 Samuel 3.13) Crush the cockatrice while in the egg; dash the brats against the wall while young! If you are silent or indulgent, children and servants take it for consent and approbation, as men misinterpreted God’s holding his peace (Psalm 50.21). Inclinations will come into acts, and acts into customs and habits, if not checked and restrained. But if you thus deal with them early, you may prevent a great deal of sin; indeed, it is the best proof of your love (Proverbs 13.24). And it may be that they will say, as David did to Abigail, ‘Blessed be the Lord God of Israel, which sent thee this day to meet me: and blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand’ (I Samuel 25.32-33). In the same way someone may say, I would have been an adulterer today, and another may say, I would have been a drunkard today, if you had not given me counsel and correction; if you had not given me a helping hand, I would have sinned today; oh, blessed be thou of the Lord! Think of it, is it not better to hear them blessing you than cursing you? Therefore prevent sin all you can.

Solon, a heathen, gives good advice, ‘Do not spoil your children, lest you weep in future.’ Too many people laugh at their children’s cunning shifts, their fibbing and lying; but this laughing may cost you weeping, when you (and before they) are old. It was a law among the Lacedaemonians, that if any of the ancients saw a young one sinning, and did not reprove him, they should undergo the same punishment with the offender.

(b) We may occasion other men’s sins and be guilty of their crimes, by doing something which we ought not to do; thus acting we further other men’s sinning. If we are superiors we may do this by way of command. Some men are so wicked that they command others to be wicked, who are so wicked as to obey their commands.[4] Absalom commanded his servants to kill his brother Amnon and they obeyed (2 Samuel 13.28). Jezebel wrote letters in Ahab’s name to certain elders to hire sons of Belial—for so false witnesses are called—that they might accuse Naboth of blasphemy and then stone him to death (1 Kings 21). Indeed, David himself was guilty of this sin, and therefore it is spoken of as his only sin (1 Kings 15.5). Some have made laws to command men to sin, as if they should sin cum privilegio and with authority (Daniel 3.10; 6.7-9). And how many masters command their servants to say they are not at home when they are, and to commend their commodity for one of the best no matter how bad it is, and to do that which it is not lawful to do on the Sabbath day. Now, since poor servants are under awe and stand in fear, they tend to obey. Therefore, take heed what you command your servants; for every sin they commit by your command will be charged on you, as on them, if not more so.

(c) We may also be the occasion of other men’s sins by counselling them to sin. They who cannot command may counsel, which is the next thing to it. In one chapter of the Bible it is recorded three times, in three successive verses, that Ahaziah walked in the ways of Ahab, and did evil in the sight of the Lord by the counsel of Athaliah and the House of Ahab to his destruction (2 Chronicles 22.3,4,5). Amnon sinned according to the counsel of Jonadab (2 Samuel 13.5,6). Jonadab is called his friend, and friends take sweet counsel together; but what bitter counsel is wicked counsel! Never counsel anyone to sin under the pretence of friendship, for it is a killing kindness. As Rebecca told Jacob, when she counselled him to lie and deceive, that upon her should the curse be (Genesis 27.6-13), so say I to you, that the curse will be on you if you advise others to sin.

(d) We may occasion other men’s sins by example, and the more eminent the example, the more infectious it is. Great men cannot sin at a low rate because they are examples: the sins of commanders are commanding sins; the sins of rulers ruling sins; the sins of teachers teaching sins. There is a kind of sorcery and bewitching power in such examples (Galatians 2.12,13). When Peter and the rest of the Jews dissembled with him, Barnabas, though a good man and full of the Holy Ghost, was also carried away with their dissimulation, that is by their example and in compliance with it. Similarly, that example of which I spoke earlier, concerning a man sitting at meat in an idol’s temple, has given us an example of something very catching and infectious (1 Corinthians 8.10). The world is more easily exampled into sin than into goodness, for sin finds a party within. Abraham’s faith, Moses’ meekness, Job’s patience and Peter’s courage are not so easily followed as their contraries. Therefore give no bad examples.

(e) By tempting and provoking to sin. The trumpeter does not fight, but when captured he fares as badly as the soldiers who do, because he stirs them up. When Ahab’s wickedness is reckoned up, it is with this remark, that his wife Jezebel incited or stirred him up (1 Kings 2125). There was none like Ahab—he had no peer or fellow, and was second to none in wickedness, and he was irritated and provoked to this by his wife. Take heed of tempting or stirring up anyone to sin. Some men’s corruptions would sleep more than they do if others did not awake and stir them up. Some are so wicked as not to sleep or to let others sleep until they have done mischief. Then they tempt others to sin in several ways.

By enticement and solicitation. It is a sad employment to be sin’s solicitor, yet there are all too many of them. They are pimps, and bawds; they pander for lust and sin. And though the solicited person does not sin, as Joseph did not, yet the one who solicits is a sinner, as Joseph’s mistress was. There are sinners who, like the Devil, go up and down to entice others to sin (Proverbs 1.10-16). Even flattery has force in it, and offers a kind of violence (Proverbs 7.21).

By importunity. Delilah made poor Samson almost weary of his life; she never left him until she had undone him. He stood it out a great while, but her importunity prevailed at last (Judges 16.16,17). Moreover, it was by much fair speech or importunity that the harlot prevailed with the young man, who perhaps was going about his business and thought no harm until she importuned him (Proverbs 7.13-21).

By lying to men in the name of the Lord, as the old prophet did to the young (1 Kings 13.18). The Name of the Lord is a great argument, and very taking with those who fear him. Therefore some false prophets make pretension to it and turn themselves into Angels of Light, though they are of the Devil. They quote God’s authority as the Devil had the impudence to do, though falsely, to our Saviour himself (Matthew 4.3,4). This is a shrewd way of temptation.

By using improper language, and offering insults to men. Some men have lavish tongues and can hardly answer without a ‘you lie’. Such is their pride and passion that they answer rudely and give such ill language as would anger a saint, as the saying is. People of quality and honour who are used to, and deserve civility will not bear such provoking words; they will not take them except on the point of their rapiers and return them to the giver’s throat. Great sins are committed from such beginnings. Therefore Solomon tells us that a soft answer turns away wrath (Proverbs 15.1), as it did in Judges 8.2,3, but grievous and fierce words stir up anger, as they did in 2 Samuel 19.43, compared with 20.1. God will not allow parents to provoke their children to wrath (Ephesians 6.4). As well as ungenerous words, bad and unbecoming behaviour, abuses and affronts tempt men to sin. When Jacob’s sons had deceived and thereby slain the Shechemites—they made this surly answer as an excuse to their father, ‘Should he deal with our sister as with a harlot?’ (Genesis 34.31). It was as if Shechem’s sin justified theirs, and they did well to be angry! They could not put up with such an abuse and dishonour! Therefore, do not use provoking language, to make men sin.

(f) By sending others to ensnare and trap them. Those who employ such decoys are in part guilty of their sin; and Christ Jesus called it tempting, when men of this kind were employed to entangle and ensnare him. The Pharisees sent the Herodians who should feign themselves just men and praise him into a snare and tempt him into a crime against Caesar. They pretend a case of conscience, but our Saviour says to this sort of men, ‘why tempt ye me, ye hypocrites?’ They who were thus employed sinned, and so did those who employed them—see the story (Matthew 22; Luke 20). There are only too many more things of this kind, by which we may occasion other men’s sins. But I will add only one more thing.

(g) By declaring a thing otherwise than the truth is, by mincing and equivocating. There are more than enough examples wherein good men have been guilty of this. I mention them, that saints as well as sinners may hear and fear and not do wickedly. Abraham prevailed with Sarah to say she was his sister, by which Pharaoh concluded that she was not his wife, and took her.

But when God plagued Pharaoh for so doing, he reasoned the case with Abraham, ‘what is this that thou hast done to me? why didst thou not tell me she was thy wife? So I might have taken her to be my wife …’ (Genesis 12). He severely expostulated with and upbraided him, and yet Abraham is at it again in Chapter 20, and meets with a more plain and homely rebuke, and is charged with no less than sin by Abimelech, ‘Thou hast brought on me and on my kingdom a great sin. Thou hast done deeds unto me that ought not to be done’ (Genesis 20.9). He lays the sin at Abraham’s door, and Sarah also for her suppleness had a reproof from him (verse 16). Yet after all this, Abraham’s son Isaac is found remiss in the same thing, and meets with the same rebuke, and that from one who did not pretend to so much religion as Isaac did (Genesis 26). Alas, how many, by taking false oaths and bearing false witness, give occasion to judges to justify the wicked and condemn the righteous! Much more might be spoken of these things, but a word to the wise is sufficient.

Questions & Notes

  1. Make a covenant with your eyes, lest by looking too much on _________, your eyes become sore and sinful.

  2. Where all go naked, none are _________.

  3. He who, when he can and ought, does not hinder a sin, contributes to its _________, as when men neglect to instruct or teach those who are under their charge, whether they are ministers, parents or heads of families (Ezekiel 3.17-20).

  4. Some men are so wicked that they command others to be wicked, who are so _________ as to obey their commands.

Click on the "The Plague of Plagues” tag below to see all the posts in this series. To go to the start of this series click here.

33: Beware of Sinning in Deeds Pt 3

  Is it possible to sin for having your light in your room too dim?  There was a time when this was a problem believe it or not.  I love Christianity and Christian principles because your conscience is always pleased when you follow them.  Your will may not always comply and go along without protest, but that inner voice will be pleased that you did not silence it.  Venning challenges us to reverence our God given conscience in this section.  
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This is a review of The Plague of Plagues by Ralph Venning with study questions added to turn them into lessons.  These lessons are part of a wider study on Sanctification which has as its goal the fulfillment of Galatians 5:16 But I say, walk by the Spirit, and you will not carry out the desire of the flesh.  

I’ve set these studies up in a specific order so that all may easily build on the foundation of Christ with the finest materials - gold, silver, and precious stones (1 Cor 3:10-13).  God has gifted the Church with amazing evangelists, pastors, and teachers to help us in this building project (Eph 4:11-16).  I invite you to study along with me.  You can see an overview of the complete study on Sanctification here.  To go to the start of this current series click here. 

Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. 1 Thessalonians 5:23 

(b) Take heed of putting men off and paying them with false and unlawful money. Just as you should not buy stolen and unlawful goods, so you should not pay unlawful money, that which you would not take, and know that others will not receive, if it is discerned. The children of Abraham should be like him, who, when he had bought, weighed or told out his silver, current money with the merchant (Genesis 23.16). And this sin of paying brass and false money is so much the worse because it usually falls into the hands of the poor, who can least discern, and who suffer most by receiving it. Do as you would be done to, and do not pay that which is not payment, but an abuse and a wrong.

(c) Do not use false weights or measures, or keep your books falsely. Take heed of writing down more than was delivered or bargained for, or writing greater prices than were agreed upon. As to false weights and measures, they are utterly forbidden (Leviticus 19.35,36; Deuteronomy 25.13-16). You are to have a standard measure, and not to think it enough to have one only when the King’s officer calls, but throughout the year; otherwise you, as well as your weights and measures, are an abomination to the Lord (Proverbs 20.10). There is a good saying, and I wish it were made good, You shall have your weight or measure or number, even though you buy it for a penny or a farthing. God says, ‘Shall I count them pure with the wicked balances, and with the bag of deceitful weights?’ (Micah 6.11). No! No! However great professors they are, I will not count them pure, but an abomination.

(d) Beware of counterfeit and false lighting. Alas, one can hardly see day by day in many men’s shops: they either shut out the light, or one can scarcely see how they let it in, so that men may seek for light at noonday. Men have learnt to draw up or let down so much by the ell or by the yard, that people can scarcely see what they look at with their eyes. That which seemed very fine and fair by a false light is found to be far otherwise by a true one. Now by the same reason that weights are, lights are an abomination to the Lord, that is, because they are false and deceitful. If you tell me that it is the custom of the city and all the world, I ask you, will that answer God and make it no sin?

(e) Take heed of breaking bargains and agreements, when you see that you can buy cheaper from or sell dearer to someone else. I am almost afraid that this practical kind of religion is with many like an old almanack out of date; it is as if religion were confined to the first table—some duties to God—and the second table—duties to man—were of little concern or consequence. Yet most frequently in Holy Writ the characters of godly men are drawn from their obedience to the commands of the second table. And this that I am dealing with is one of these commandments: ‘He that sweareth to his own hurt, and changeth not’ (Psalm 15.4). This ought to hold good in promises as well as oaths, in bargaining as well as swearing; for a man ought to be just, though he has not sworn to be so. But woe to them that promise and swear to, yet are not just but both false and perjured!

(f) Take heed of carnal and sinful compliance with customers and tradesmen in their swearing and drinking to excess. ‘Have no fellowship with the unfruitful works of darkness, but rather reprove them’ (Ephesians 5.11); do this even though you profit by those who work them. You shall not suffer sin upon your brother, nor upon yourselves (Leviticus 19.17). Otherwise it is to hate him in your heart, which is a great sin; for he who hurts his brother is a murderer (1 John 3.15). Perhaps you will say, this is the best way to lose our customers, and we may as well shut up shop and go away. If that happens, it is better to part with any one than God, and to lose anything rather than his favour and loving kindness, which is better than life, and therefore much better than a livelihood. But it may not so transpire; it is better to trust God than to be beholden to the Devil and sin. Do as you ought to do, and if bad men do not become your customers, then good men may. When your ways please the Lord, he can and will make your enemies to be friends, and at peace with you (Proverbs 16.7).

Whatever you do, keep a good conscience towards God and man, and though the children of this world shall call you fools, yet they will call themselves fools another day for calling you so now. It is undoubtedly better and more profitable to please God than men. And what will it profit you to gain the world and lose your soul! We are too prone to comply with, and to be drawn away by those from whom we make a living, and we therefore have a kindness for them. But consider what God said, ‘Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee’, that when they ‘sacrifice unto their gods, and one call thee, thou eat of his sacrifice’ (Exodus 34.12-15). Intimacy and familiarity and trading together may be a snare (Genesis 34.21). And when a good customer calls you, covetousness is likely to make you behave like him. Rather than men will lose their gain, they will cry up Diana, though they cry down godliness and God himself (Acts 19.23-28).

(g) Take heed of abusing and grinding the faces of the poor (Isaiah 3.15).

(i) By taking advantage of their necessity.

You know they must have it because they need it, and their necessity is urgent. O, do not be cruel to them! You know that they must sell at the end of the week to buy bread, or at the end of the quarter to pay their rent. Do not oppress them and add affliction to their affliction by making them under-sell the sweat of their brow and the labour of their hands. Woe to you, if the spoil of the poor is in your house (Isaiah 3.14-15). Nor must you take advantage of their ignorance, to overcharge and defraud them. Ignorance should be pitied and the unskilful should be well treated; perhaps he refers himself to you. O, do not put a bad for a good commodity into his hands!

(ii) By keeping back the wages of poor workmen.

Do not think of growing rich by the poor man’s money. Do not put him off till tomorrow, when you have it by you. If you should not do it in the case of charity, much less in a case of justice. This is a crying sin, as you may read (James 5.4). Poor souls! They have worked hard, and when they have done, they go home and cry for lack of money to buy bread. Truly this cry of theirs enters into the ears of the Lord of Hosts, for so ‘Sabaoth’ signifies. Though you are too mighty for the poor, yet you are no match for the Lord of Hosts who takes their part and will not always bear with your covetousness and oppression. O, pay off the poor as soon as they have done their work!

(iii) By forcing on them swindling and trashy wares, because they are in your debt.

You often complain that your tradesmen go bankrupt, and it is to be feared that they may complain that you break them, either by forcing too much or by putting very bad goods into their hands, which they cannot sell except to their own great loss. They are in your debt, and for fear of your displeasure, lest you should arrest them, they are willing to submit to you. But oh, for the sake of the poor, for God’s sake, and for your own and for your family’s sake, do not grow rich by the poor man’s poverty! And if you know any more wrongs besides these, for I have but little knowledge of your mysteries, I beg you to take heed of them. If you say in your heart that he is a silly fellow who cannot tell the danger of all this, I do not care to answer your objections.

I would say this, however, that you can never evade your consciences, where it is indelibly written that you ought to do as you would be done by in justice. If you would not that others should wrong you, do not wrong them. If your conscience can be bribed, yet God cannot, and what will you do when he rises up to judgment? How will you answer God to whom you must give an account? Be not deceived, God will not be mocked. It is as cheap as it is easy to laugh at and put off such a poor thing as man is; but believe it, conscience and God will not be put off in this way. Thus I have in this matter also endeavoured to discharge my own soul and to save yours, as well as to be free from your blood. Therefore, consider! If you are not guilty, I have not condemned you, but I speak thus that you may not be guilty, and that you may pray to God to be kept from, and praise him if you have been kept from, such crying sins.

(e) Beware of such sins as the world calls little sins, peccadilloes. Some men reckon great sins to be only little ones, and little ones to be none at all or very venial. They say, what harm is there in an innocent lie or a pious fraud? Alas, what a contradiction this is! Can a lie be innocent, and fraud pious? Woe to them who call evil good, and join good and evil as if they were one, or agreed in one! Mother says, oh, it is only a trick of youth. Yes, but it is such a trick as may cost you a going to Hell. Another deceives his neighbour and, laughing while he strikes, says, ‘Am not I in sport?’ (Proverbs 26.19). Yes, but he who sins in jest or makes a jest of sin may be damned in earnest.

Consider that no sin against a great God can be strictly a little sin, though compared with a greater one it may be. But however little it is, to account it so makes it greater.

And the nature of the greater sin is in the least; a spark of fire, a drop of poison have the nature of much more, indeed, of all (James 2.10). God has severely punished sins that have been looked upon as little sins, indeed, some of them well-meant sins, as when Uzzah took hold of the Ark when the cart shook (2 Samuel 6.6,7). When men only looked into the Ark, it cost them dear (1 Samuel 6.19). Gathering a few sticks on the Sabbath was severely punished (Numbers 15.32-36). These seem to be small matters, but in sin we must not consider so much what is forbidden as why it is forbidden, and who forbids it.[1]

Besides, a little sin makes way for a greater, as a little boy-thief entering a house, makes way for a man-thief to enter. It is hard to sin once and only once, to commit one little sin and only one. Give the devil and sin an inch, and they will take an ell. Vain babbling increases to more ungodliness. A little leak in a ship may by degrees fill it with water and sink it. The Devil does not much care by what sins we go to Hell, whether small or great, formality or profaneness.

To conclude—he who makes no conscience of little sins makes conscience of no sins. He who breaks the least of God’s commandments has none or very little love for God; for herein is love that we keep his commandments, and they are not grievous, no, not the greatest of them, much less the least (1 John 5.3). To have respect to all the commandments of God is a proof of a sound heart, and excludes shame (Psalm 119.6,80).[2] A good conscience is a universal conscience. If a man makes no conscience of little sins, to which the temptations can be only little, how little conscience is he likely to make of great sins, to which there are greater temptations? If Judas betrays his Lord for thirty pieces, what would he not do for more? Consider what our blessed Saviour said, ‘He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much’ (Luke 16.10). Beware then of little sins.

(f) Take heed of what men call secret sins. There are only too many who bless themselves in their wickedness because, as they think, no one knows how wicked they are. They are drunkards, but it is in the night; they are unclean, but it is in the dark. Their mystery of iniquity trades in the works of darkness and in the dark. Indeed, if men could sin and no eye see them, they might seem to sin securely; but this is a falsehood as well as a mistake. I have met with two stories, which may perhaps help you in some way. One is of a maid who was tempted to be unchaste and unclean. The person who solicited her promised to do great things for her if she would yield. I will, he said, do anything for you. Will you? she said, then burn your hand in the fire. Oh, that is unreasonable, he answered. But, she replied, it is much more unreasonable that I should burn in Hell for your sake. Who would venture his soul to torment, to gratify his own or another’s pleasure and lust? The other story, which suits the case in hand, is of a maid solicited to this same folly, who would not give her consent unless he would bring her to a place where no eye could see them. Whereupon he brought her to a very dark place and repeated his request, saying, Here nobody can see us. Oh, she said, but here God can see us.

Oh, that we would tell all the tempting courtships of men and devils, that we can never sin but there will be two witnesses present to observe and register it, our own selves and God himself. We owe a great deal of reverence to ourselves, and though no one were present, we should revere our consciences and ourselves.[3] What, shall we be witnesses against ourselves, and be condemned by our own testimony? Yet if our hearts condemn us, God, who is greater than our hearts and knoweth all things, will much more condemn us. When St. Paul knew nothing of which to condemn himself, yet it made him very modest that the Lord was to judge him (1 Corinthians 4.4). We cannot escape the sight, any more than we can escape the judgment of God. He sees us, and what we do when under the figtree, though like Adam and Eve we cover ourselves with figleaves. And he will one day call to us, as he did to them, Adam, sinner, where art thou? If you go up to Heaven, he is there: it is his throne. If down to Hell, he is there: it is his prison. You cannot go from his presence. You may more easily hide from man and yourselves than from God. Therefore that you may not be so foolish and wicked as to sin in secret, or to think any thing or place secret from God, I urge you often and seriously to read the 139th Psalm. Then I hope you will say, for I am sure you will see cause to do so, How shall I do this wickedness and sin against God!

Questions & Notes

  1. In sin we must not consider so much _________ is forbidden as why it is forbidden, and who forbids it.

  2. To have respect to all the commandments of God is a proof of a _________ _________.

  3. We owe a great deal of reverence to ourselves, and though no one were present, we should revere our _________.

Click on the "The Plague of Plagues” tag below to see all the posts in this series. To go to the start of this series click here.

32: Beware of Sinning in Deeds Pt 2

  Do countries sin?  Do cities and nations sin against God?  Notice that the opening verse in Isaiah addresses a city and a state.  (Isaiah 1:1).  Do you have a sin that is your sin, a personal sin, like David had (Psalm 18.23)?  These are some of the topics Venning leads us to in order to turn us to righteousness.
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As seen at totallymoney.com
This is a review of The Plague of Plagues by Ralph Venning with study questions added to turn them into lessons.  These lessons are part of a wider study on Sanctification which has as its goal the fulfillment of Galatians 5:16 But I say, walk by the Spirit, and you will not carry out the desire of the flesh.  

I’ve set these studies up in a specific order so that all may easily build on the foundation of Christ with the finest materials - gold, silver, and precious stones (1 Cor 3:10-13).  God has gifted the Church with amazing evangelists, pastors, and teachers to help us in this building project (Eph 4:11-16).  I invite you to study along with me.  You can see an overview of the complete study on Sanctification here.  To go to the start of this current series click here. 

Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. 1 Thessalonians 5:23 

(e) The more knowledge of any duty we have, the more clear it is and the more we are convinced of it, the more aggravated is the omission of that duty. The clearer the light is, the greater the sin of not receiving it; this is the condemnation (John 3.19). If Christ had not come, their sin had not been so great; but now not to believe is to be without excuse (John 15.22,24). If God had not told us what we ought to do, we might have made excuse and said that had we known better we would have done better. But God hath shown thee, O man, what is good (Micah 6.8), and that not only by his works, but by his Word. And If the knowledge of him by them only aggravated men’s sin, as it did (Romans 1.21), how greatly will their sin be aggravated who neglect so great salvation, which at first was preached by the Lord Jesus Christ, and afterward confirmed by them that heard him, God bearing them witness with signs and wonders, divers miracles and gifts of the Holy Ghost (Hebrews 2.3,4).

To him who knows to do good and does not do it, to him it is a sin, a great sin, a heinous sin, sin with a witness. It may be sin to another who does not know to do good, but not so great a sin as it is to him who knows. Therefore he who did not know his master’s will was beaten with only a few stripes, but he who knew it and did not do it was beaten with many (Luke 12.47,48). The Jews were accustomed to abate one of the forty stripes which the law allowed; this they did even to St. Paul, much as they hated him, for of them twice he received forty stripes save one (2 Corinthians 11.24). But the man who knows his master’s will and does not do it, nor prepares himself, shall be beaten with many stripes, with the full number without abatement or mitigation; the total sum required by the law shall be inflicted on him.

(f) Sins of omission, if done in the sight of others, are bad examples, just as sins of commission are. A man may do a great deal of harm by not doing good. We are commanded to let our good works shine before others (Matthew 5.16), and to be examples of faith and charity to others, to be presidents of good works (Titus 3.8), for that is what the word signifies in that text. The world is led by the eye as much, if not more than by the ear. Men are as much prevailed with by examples as they are by precepts. They are, on the other hand, most inclined to think that they may do what others, especially their betters, do. If rich men give but little, others who are not so rich and yet able to give, think they may be excused if they give nothing to the poor. If parents neglect prayer, the children scarcely think it their duty to pray.

It is indeed an excellent thing to be an exemplary Christian; it shows that religion is practicable, for it draws men on.[1] It is a listless hack which will not follow and strive to keep pace when another mettled horse leads the way. Similarly, it is sad to be an exemplary sinner; for such an one has more sins to answer for than his own, even those of other men which were committed through his example. It is a common plea, Such and such learned and educated men do so and so, and why may not I? O, do not follow a multitude, however wise and mighty it is, to do evil! Let us therefore provoke one another to love and good works by our example. Let us not only show, but lead the way.

(g) Consider that sins of omission are sins which God has severely judged men for in this world, and for which He will judge men in the great day. It is observable how severe God has been to men who have omitted what he commanded them to do, though they have claimed to do it for God’s sake. We have an instance of this in Saul (1 Samuel 15).[2] God sent Saul to destroy Amalek, root and branch, king and people, from head to foot, from throne to threshold, and not to leave one person alive; man, woman, infant and suckling, all must die; oxen and sheep and so on, none must escape. But Saul spared Agag and the best of the sheep and oxen, and would not utterly destroy them. The result was that the Lord repented of having set up Saul to be king (verse 11). Though Saul pretended that it was done for a sacrifice to God (verses 15,22) yet it is charged against him as rebellion and witchcraft (verse 23); and his not obeying the voice of the Lord is called doing evil in God’s sight (verse 19). So he who omits a good, commits an evil; the omission of good is the commission of evil, and is judged accordingly. How dearly this sin of omission cost Saul!

Another remarkable instance is that of Eli. He is charged with honouring his sons above God (1 Samuel 2.29).[3] How so? Eli was a good old man, and can it be thought that he preferred his sons above God? What should the meaning of this be? It is cleared up, however, in the next chapter, where God says, ‘I will judge his house forever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not’ (1 Samuel 3.13). He did not give them so much as a sour look, or, as the Hebrew reads, he did not frown upon them. And yet let me tell you that Eli went so far that, had his children had any honesty or any respect to the rebukes of a priest and father, one would have thought that he had said enough. For the old man very gravely expostulated with them, ‘Why do ye such things? For I hear of your evil dealings by all this people. Nay, my sons; for it is no good report that I hear: ye make the Lord’s people to transgress. If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall intreat for him?’ (1 Samuel 2.23-25). Thus he lays their sin and danger before them pretty roundly, and yet God says, that 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 cost his sons, which were not to be purged with sacrifice (1 Samuel 3.14).

Another instance is that concerning the Ammonites and Moabites, who were a bastard brood, and like bastards were not to enter into the congregation of the Lord till the tenth generation (Deuteronomy 23.2-4).[4] The reason given is the sin of omission, because they did not meet Israel with bread and water, when they came out of Egypt. It is a dreadful thing to be excommunicated from, and a dreadful thing not to be admitted into, the congregation of the Lord; and you see that a sin of omission may keep men out for a long time.

But God will also judge men for sins of omission in the great and terrible day of his righteous judgment. Not only the wicked, but the slothful servant will be judged, and the slothful will be judged wicked. We have it from the mouth of Truth itself, ‘thou wicked and slothful servant (Matthew 21.26), wicked because slothful. He was no waster, but a brother to one (as we previously noted) because he was slothful. For omitting to improve his talent, he was called and judged a wicked and slothful servant, and his punishment was, beside the loss of his talent, to be cast into outer darkness, where there is weeping and gnashing of teeth. He had not turned the grace of God into wantonness, yet for being unprofitable he is sent to Hell. And again, ‘He shall say also to them on the left hand, Depart from me, ye cursed, into everlasting fire’ (Matthew 25.41); it is, says Christ, for your sins of omission, because when I was hungry and thirsty, you, like the Ammonites and Moabites we have just mentioned, you brought me no bread or water, you gave me no meat and drink. Some are ready to justify themselves thus, We never did any man harm; we have wronged and oppressed no man. Yes, but God will condemn them who have not done such evils, because they have not done good. Think of these things, then, and beware of sins of omission.

(ii) Take heed of sins of commission.

We should be careful not to omit our duties, for besides all that has been said. I might add this, that to omit the weightier things of the law, though we observe the lesser, is a sign of hypocrisy (Matthew 23.23).[5] But we should be no less careful to keep ourselves from the evil that is forbidden, from all kinds and sorts of sins, the enumeration of which would be endless.

(a) Watch against that which may be most properly called your own sin, that to which you are most inclined, and which most easily besets and conquers you. It was David’s crown of rejoicing, that he had kept himself from his iniquity, ‘I was also upright before him, and I kept myself from mine iniquity’ (Psalm 18.23). He kept himself not only from that which was charged upon him by others to be his iniquity in relation to Saul, but as most interpreters take it, that which was the sin of his inclination; as one might say, from the sin of my particular complexion and constitution, my nature’s darling sin. Are you young? Then avoid the sins common to this age; ‘flee youthful lusts’ (2 Timothy 2.22) or the lusts of youth. There are some lusts almost peculiar to youth:

(i) ambition, vainglory and pride (1 Peter 5.5), which is most evident in their odd, fantastic dress and eccentric manners, as that text implies, and especially in not submitting to the elders,

(ii) the gratifying of the sensual appetite and carnal inclination. They are much for the lust of the eye and of the flesh too, as well as for the pride of life. Ecclesiastes tells us that they are much set upon pleasure, the young man’s favourite (11.9 and 12.1). The prodigal, who was the younger brother, in this way wasted his estate, his time and himself; he spent all on back and belly, on riotous living. It was a young man whom Solomon saw going away to her house (Proverbs 7.7) which leads to hell,

(iii) Another lust of youth is self-conceit, too much proneness to be wise in their own eyes. They think old men fools, but old men know that they are fools. Their conceit puffs them up and makes them incapable of instruction and very unteachable-Rehoboam and his young counsellors will save us the labour of giving other examples (1 Kings 12). It is for this reason that the Apostle would have Titus exhort young men to be discreet or sober minded. Flee then all these and any other youthful lusts. Make the most haste you can from them; do not only creep or go or run or ride, but flee.

Are you old? Hear then, you old men (Joel 1.2). What shall we hear?, you will say. Take heed of the sins and lusts of old age (Titus 2.2).

When men are dying and have one foot in the grave, when they are about to give up the ghost, yet, like the thief on the cross, they will be sinning.

Take heed of Solomon’s old-age sin, a kind of dotage which suffered him to apostatize (1 Kings 11.3). Be sound in the faith (Titus 2.2). Take heed of the peevishness of old age; be patient, says the text. Take heed of the covetousness of old age; be charitable, says the text. Be fruitful in your old age, that your latter end may be better than your beginning, and the better because, it may be, your beginning was bad. Seek that your last days may be your best days, and so you may die in a good old age, which may be best done when you die good in old age, and are such as St. Paul the aged who had finished his course. It is a crown and glory to be an old good disciple, as Mnason was (Acts 21.16).

(b) Take heed of the sins which men and women are guilty of, as relatives, and as they stand in relation to one another. Are you a husband or a wife? Beware of being false, or only reigning love. Are you a parent or a child? Are you a master or a servant? Beware of the sins which attend any of the relationships in which you stand. I had, indeed, intended to have detailed the sins, but they are so commonly written of and known that I shall forbear, and only suggest the direction and counsel, which I have often thought may be of great and good use, namely, that every relative person, such as husband or wife, etc., should read and, if they can, write out and pray that God would write in their hearts the several directions which the Scripture so frequently and abundantly gives to all relations; that they may keep them before their eyes, that they may walk in the truth. Relative duties are too little minded, and if we only considered that we are really that which we are relatively, it would immensely oblige and quicken us to be good in our relationships. It is not likely that they are good Christians who are bad husbands or wives, bad parents or children, bad superiors or inferiors in their places.

(c) Take heed of the sins of the age, country, and places where you live. There are sins as it were particular to some ages and countries, as to them of the latter and last days (1 Timothy 4.1-4 and 2 Timothy 3.1-5).[6] When sin becomes an epidemic, it is the less abstained from, for few people care to be different. When sins are as it were the custom and fashion of the country, most will be sinners, especially if sin is countenanced by the example of great ones. But as we should not be conformed to this world at large, neither should we to any part of it. Is there any sin by which the land is defiled, for which the land mourns, and is ready to spew out the inhabitants thereof for it? (Leviticus 18.27, 28); take heed, then, that you are not found guilty. But be one of the mourners, whom God will set a mark upon (Ezekiel 9.4). When formality, hypocrisy and apostasy are in fashion, be cautious not to sin in any of these ways, any more than by swearing, drunkenness and uncleanness, though they are common and uncontrolled.

Beware lest you regard the favour and praise of men more than, or without, the favour and praise of God, which hypocrites and only hypocrites do (John 12.42-43). Daniel and the three children would not sin for the sake of fashion, not even though they were commanded to sin. And the Apostles made their appeal to them that would have had them sin, saying, ‘Whether it be right in the sight of God to hearken unto you more than unto God, judge ye’ (Acts 4.18-20). It is God who judges, and not man, and he only has absolute authority over us, to command what he pleases, and therefore our chief care should be to please him. We shall find that the best way to please all, or to displease any with least danger, is to please him who is all in all. Therefore, if any think it strange that ye run not with them to the same excess of riot, and speak evil of you (1 Peter 4.4), answer them as Joseph did his mistress, ‘How can I do this great wickedness, and sin against God?’ (Genesis 39.9). Tell them as the Apostle does that you and they must give an account to him who is ready to judge the quick and the dead; seeing therefore that the end of all things is at hand, let us be sober and watch unto prayer (1 Peter 4.5,7). This David did, when they spoke evil of him, fought against him without a cause, and for his love became his adversaries (Psalm 109.2-4).

(d) Take heed of the sins that attend your callings, occupations and trades. I would premise certain things here:

(i) Every man should have a calling to follow, and should follow his calling, as was mentioned above. God has given no man a dispensation to be idle. The rule is, and that by commandment, that if any will not work, that is able to work, neither should he eat (2 Thessalonians 3.10). If this rule were observed, I am afraid that more rich than poor would go with hungry stomach and empty bellies. Of idleness comes no good, but certainly a great deal of evil. They who are at work are not at leisure to sin, but they who are idle are at leisure to do nothing but to sin. Adam in innocence, that better than golden age, had his calling and employment: he was a gardener, a cultivator of the ground or a husbandman (Genesis 2.15). The angels of heaven are not without their calling; when they are abroad (here on earth), they are ministering spirits (Hebrews 1.14), and when at home in heaven, they cease not day or night from praising God. As one of the Greek Fathers expresses it, their service and calling is to sing songs and psalms of praise. I may therefore say, take heed of the sin of being without a calling, or of having no calling, especially you who are young and strong to labour.

(ii) No man’s calling necessitates him to sin. There is many a trade of which I would not scruple to say that it is no calling; many make a livelihood out of trades which are no calling. Harlotry and thieving are no callings; for we are called not to uncleanness but to holiness. As to lawful callings, to sin is but accidental, and springs more from our inclination than from the callings themselves. Necessities are things that few men are competent judges of; many things are called so which are far from being so; and nothing should be called so that is a sin. He who cannot follow a calling without sinning had better lay aside his trade than live by sinning. That there is sin in callings is not from our vocation but from our corruption; it is not our calling, but our evil heart that makes us sin. There is no need to tell a lie or to steal or to cheat. There are many other better ways to live, and if we were not distrustful of God, and indulgent to the baseness of our own hearts, we might find them out.

(iii) Yet there are snares in our callings. The Devil lays his nets and baits everywhere; he lays his snares to entangle us, not only in our general, but particular callings, to turn all our duties into sins. Many men sin, and most men are liable, being tempted, to sin in their callings. There are many temptations that attend and wait on every calling. Were I to speak to men of any calling, I would follow the example of John the Baptist, who spoke to everyone according to the sin he was guilty of, or to which he was tempted in his place (Luke 3:10). The publicans were very great oppressors, and therefore he calls upon them to exact no more than their due, their stated and appointed allowance. The soldiers were boisterous and unruly, and therefore he speaks to them to do violence to no man or, as it is in the margin, to put no man in fear; do not decoy men and falsely accuse them; do not plunder and steal, but be content with your pay. But since I cannot speak to every condition, I will lay before you some things in general, which may be applied to each and every one.

(a) Take heed of lying and equivocating. This is a thing grown so common in buying and selling, that it passes as a matter of course: —It cost me more, and yet I will sell it for less; I cannot afford it, yet take the money; I will get nothing by you—as if men could buy and sell, and live by the loss! Do you think that men believe this, or do you yourselves believe it without one or another equivocal distinction? I will not undertake to tell you the words which you should use, but I tell you from the Lord that you should use but few, and speak in truth. In a multitude of words there wants not sin. For the seller to extol a commodity with a variety of words, and tell men that it is the best in town, and that there cannot be a better bought for gold is many times only a courtesy of trade. So for the buyer to say it is nought, it is nought, and when he is gone, to boast, is not short of a sin (Proverbs 20.14), or to say that he will give no more, though he intends to do so.

Words are precious commodities, and should not be exposed at such risks. What is beyond yea and nay, and reaches to excess, comes of evil, and evil comes of it (Matthew 5.37; James 5.12). If you tell untruths and lies, it is as bad as stealing; ‘ye shall not steal, neither deal falsely, neither lie one to another’ (Leviticus 19.11). He who lies virtually steals; and the Apostle joins liars and stealers and perjured persons together, and tells us that the law is against them all, and that they are contrary to sound doctrine (1 Timothy 1.10). If man’s law were as God’s, there would be a recovery and restitution for what is gained by lying, as well as for what is stolen (Leviticus 6.1-5). Before you can come to God with your offering, you ought to restore that which is gained by fraud as well as that which is gained by force.

Indeed, to lie is a thing inconsistent with being a child of God. Without, among the dogs, are liars, and they shall, unless they repent, have their part in the lake which burneth with fire and brimstone, which is the second death (Revelation 21.8; 22.15). ‘The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death’ (Proverbs 21.6). He who is not delivered from the way of lying on earth will never be delivered from lying in Hell. Surely, God says of his people, they are children that will not lie (Isaiah 63.8); that is, to be sure, they will not make a trade of it nor live in or by lying. And it is added, ‘so he was their Saviour’, as if God would not save a cheating hypocrite and a lying professor. Nor will he without repentance, for ‘lying lips are abomination to the Lord: but they that deal truly are his delight’ (Proverbs 12.22). Which would you rather be, abhorred or delighted in by God? Think of this in your warehouses and shops, or when you go out to buy and sell, that you may do everything in truth. Methinks I hear your wives and children begging you, Oh! do not lie to be rich; do not risk going to Hell to leave me riches! Thus I deal plainly and truly with you, that you may do so with all men, and I hope that you will not take it amiss that I endeavour to do you good. If you do, I say with the Apostle, Forgive me this wrong.

Questions & Notes

  1. It is indeed an excellent thing to be an exemplary Christian; it shows that religion is _________.

  2. Example 1 of sins of omission: Saul in 1 Samuel _____.

  3. Example 2 of sins of omission: Eli in 1 Samuel _____.

  4. Example 3 of sins of omission: The Ammonites and Moabites in Deuteronomy _____.

  5. To omit the weightier things of the law, though we observe the lesser, is a sign of _________.

  6. There are sins as it were particular to some ages and _________.

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31: Beware of Sinning in Deeds Pt 1

  Which are worse, sins of omission or sins of commission?  The answer is the heart of today's lesson, but first Venning concludes his thoughts on the dangers of words.  
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This is a review of The Plague of Plagues by Ralph Venning with study questions added to turn them into lessons.  These lessons are part of a wider study on Sanctification which has as its goal the fulfillment of Galatians 5:16 But I say, walk by the Spirit, and you will not carry out the desire of the flesh.  

I’ve set these studies up in a specific order so that all may easily build on the foundation of Christ with the finest materials - gold, silver, and precious stones (1 Cor 3:10-13).  God has gifted the Church with amazing evangelists, pastors, and teachers to help us in this building project (Eph 4:11-16).  I invite you to study along with me.  You can see an overview of the complete study on Sanctification here.  To go to the start of this current series click here. 

Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. 1 Thessalonians 5:23 

Let me therefore entreat you to take heed to your words:

(i) Let your words be few.

This should be so, not only in your dealings and conversation with men, but in your addresses to God: ‘God is in heaven, and thou upon earth, therefore let thy words be few’ (Ecclesiastes 1.2). This is largely the force of the prayer which our Saviour taught his disciples (Matthew 6.6-9). There is a vanity which attends men in religion; they think they will be heard for their loud and much speaking; silence would be better than speaking amiss, indeed, many times better than much-speaking. It is true, there is a time to speak, as there is to be silent, and happy are they who improve it well; yet it is seldom that a multitude of words are without sin, and therefore he that refrains his lips is wise (Proverbs 10.19).

Silence reveals wisdom, and conceals ignorance, and it is so much a characteristic of wise men that the oracle tells us that a fool, when he holds his peace, is accounted wise, and he that shuts his lips is esteemed a man of understanding (Proverbs 17.28).[1] As a very worthy and noble author expresses it, ‘If silence were as much in fashion as it is charitable to mankind to wish it, the regions of Hell would be far more thinly populated than now they are likely to be.’ Many have repented for using their tongues too much. Now it is true, a man who holds his peace may offend with his tongue, but it is a more scarce and rare crime than that of much, which is usually too much, speaking. It is Gospel-doctrine which teaches us to be swift to hear and slow to speak (James 1.19). Moses’ imperfection or defect would be an excellence in some people, that is, to be slow of speech. And it would be well with some if they had got such a cold as would keep them from speaking! O, the prittle-prattle that abounds among the busybodies of this world! There are many who are not only vain but unruly talkers, so that a man has more patience to hear them than to hear the beating of a rattling drum (Titus 1.10).

Alas, it is not only the chatter and tittle-tattle of idle gossips (as in 1 Timothy 5.13) who speak unbecomingly and of things which they ought not. But much of the talk that wastes the time of men, who would be loth to drink and swear it away, consists of talk that flatters the present or detracts from the absent, censuring superiors or despising inferiors. What empty, ridiculous and frothy conversations (that excite to carnality) are the common pastime, even among those who pretend to better things! And what is such company and conversation good for, except to quench zeal and fervour! Indeed it is the easy way to lose credit and good name, and if not innocence, yet always time, which is too precious to be squandered away and lost, much more to be sinned away! ‘Should a man full of talk be justified?’ (Job 11.2). Nol Much talk is full of folly; ‘for a dream cometh through the multitude of business; and the fool’s voice is known by multitude of words’ (Ecclesiastes 5.3). ‘In the multitude of dreams and many words there are also divers vanities: but fear thou God’ (Ecclesiastes 5.7); it is as if the multitude of words were inconsistent with the fear of God.[2] We cannot very well speak too little, unless we speak by command from God, and in obedience to him.

(ii) If we must speak, let us speak as we ought.

Let our words be wholesome words, such as carry medicine and health in them. Let them be safe and sound speech that may neither be gainsaid nor reproved, that may do no hurt but may do good. We should speak that which is good to edify men, that which is good for ourselves and others, either naturally, civilly, morally or spiritually good, as opportunity offers and requires. I do not intend any particular enumeration of the sins of the tongue which are to be avoided, nor a detailed discourse about speaking and ordering our tongues; but only to hint at these things in general, leaving the particular application and improvement to be made by every man, as his own case calls for. Therefore to conclude this, I shall commend but two things in relation to this:

(a) Look well to your hearts. If they are not well kept, your tongues will be badly kept. Therefore it is said, ‘Keep thy heart with all diligence’ (Proverbs 4.23); or, as it is in the Hebrew, ‘above all keeping’. It needs more keeping than anything else, for all the rest of the faculties and members are at the heart’s disposal. Therefore keep a strict watch and strong guard over your heart. The speaking of the tongue is from the musing of the heart, which is as fire in the bosom that cannot be hid, but will break out into a flame of words (see Psalm 39.3). When you are heart-full, your mouth will run over; and if the fountain of your heart is bitter, the streams of your words cannot be sweet. When David prays that the words of his mouth might be acceptable, he prays for this in relation to it, Let the meditations of my heart be acceptable (Psalm 19.14). If the latter, that is, our meditations, are not acceptable, then the former, that is, our words, are not likely to be acceptable. When our heart speaks our words, our words speak our heart, and it is only one thing. No sooner does our heart indite a good matter, but our tongue will be as the pen of a ready writer (Psalm 45.1). The heart of the wise teacheth his mouth’ (Proverbs 16.23); the Hebrew is, ‘maketh his mouth wise’. The fool speaks with an open mouth anything that comes into his head, but a wise man opens his mouth and speaks gravely, wisely, and with deliberation. The mouth needs to go to school, and if we would have it wise, let us get it a wise heart to be its tutor, to teach it the art and grace of speaking wisely and well.[3] The heart of the wise teacheth his mouth.’

(b) Pray to God. For prayer is the general means for preservation and sanctification of heart, tongue and life. Lift up your heart and soul to him and pray, ‘Let the words of my mouth, and the meditation of my heart be acceptable in thy sight, O Lord’ (Psalm 19.14), of which I have just spoken. Say, ‘O Lord, open thou my lips, and my mouth shall show forth thy praise’ (Psalm 51.15). ‘Let my mouth be filled with thy praise and with thy honour all the day’ (Psalm 71.8). ‘Set a watch, O Lord, before my mouth; keep the door of my lips. Incline not my heart to any evil thing’ (Psalm 141.3,4). That which God keeps is well kept, and if he does not keep the city, the watchmen watch in vain. Commit yourself to the Keeper of Israel, and all will be well (Proverbs 16.1-3).

3. Beware of sinning in deed.

Before I speak directly about living in the practice of any sin, I crave leave to say some things about and against sins of omission. This is a thing too seldom treated or taken notice of, though there is scarcely any guilt more common than this.

(i) Take heed of sins of omission.

It is a sin to omit any good which is commanded, as well (or ill) as to commit any evil which is forbidden; not to do what we ought, as well as to do what we ought not. We are not only to eschew evil, but to do good also (1 Peter 3.11). I insist on this the rather because many are more apt and prone to omit duties, to be negligent at doing good, than to commit gross and palpable evils. Withal, they look upon it as a less evil, if any at all, for there are so many trifling excuses ready for it, as you may see (Luke 14.18-20). I would urge you therefore to consider these things:

(a) Some of the best men have been guilty of this, and have suffered by it. I will give but two examples. First is Jacob, who was most tender of telling a lie, although it was to get a blessing (Genesis 27.11,12). Yet this same Jacob was so forgetful of, and for so long neglected and omitted to pay his vow, which he had made at Bethel, that God reminds him of it (Genesis 35.1), and for the omission of which it is supposed that the afflictions mentioned in the former chapter befell him. The other instance is Hezekiah, a good man and a good king, who did not render to the Lord according to the benefit he had received, nor answered the end of it, but was guilty of not being humble or thankful enough, though he sang a song of praise, it would seem annually, to God. Therefore wrath was upon him (2 Chronicles 32.25 with Isaiah 38.20). Alas, how prone good men are to neglect duties, and especially that of returning thanks! For the sake of these things the wrath of God comes on his own children, as it comes on the children of disobedience for gross sins (Ephesians 5.5,6). How dearly it cost the spouse when she did not open to her beloved (Canticles 5.6,7)!

(b) Yet generally it is a great affliction to good and godly men to be forced to omit duties, though the omission of them in this instance is no sin of theirs, as in time of sickness or in case of flight. How David mourns while he is in the wilderness, having been persecuted and driven there! How he laments his absence from the assemblies of them that kept holy day (Psalm 42.1-4). Though God in such cases of necessity dispenses with his Sabbath, and consequently his instituted worship on that day, holy men will still lament this necessity and mourn that they are restrained from sharing with others, and that they are forced to do that which otherwise would not be lawful to do on a Sabbath day. It is for that reason (not to exclude others) that, I conceive, our Saviour bade the disciples pray that their flight might not be on the Sabbath day (Matthew 24.20): for then the usual ordinances of the day could not be enjoyed, nor the ordinary duties of the day practised and performed.

(c) Just as it should be an affliction to be in a necessity, so it is a sin to be willing to omit a duty. It is an affliction not to have a head or hand, but a sin not to have a heart for duty.

It is a sin to will evil, and a sin not to will good.[4] But to be willing not to do good is more than sin.

Too many people are glad of diversions, as schoolboys are when they have no mind to their books; anything will serve to put off a duty. When the flesh was weak and the spirit willing, Christ himself excused his disciples (Matthew 26.41), but if the spirit is unwilling, it is no excuse, no matter how weak the flesh is. 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 bade God depart from them was because they had no mind or desire to be acquainted with his ways (Job 21.14). They did not like to retain God in their knowledge (Romans 1.28), or to pay acknowledgments to him. They had no mind nor will nor desire to do it. This is sin, as well as the other sins with which they are charged.

(d) One omission makes way for another. He who, under pretence of unfitness for duty, puts it off, makes himself fit for nothing more than to omit again. He prepares and fits himself to be unfit for duty, and so to omit duty. To fast too much and for too long takes away and deadens the appetite. So he who omits one duty is likely to omit another and then another, until he omits all and gives up his very profession, and when that is gone, the man’s religion dies and he becomes twice dead. Omissions make way for commissions, as in the case of our first parents.

It will be worth our while to observe a few texts which speak of sluggards, for from such an attitude sins of omission generally arise. ‘By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through’ (Ecclesiastes 10.18). The house not only lies open to wind and weather, but at last falls down, when the repairs are 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 it is through sloth that this glorious fabric decays so much. ‘He also that is slothful in his work is brother to him that is a great waster’ (Proverbs 18.9). He who is a prodigal, a spendthrift, who spends more than he gets and more than was given him, is a man who will come to nothing and be worse than nothing very soon. This is true, and it is as true that his brother, the slothful man, will not hold out much longer than he. ‘The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing’ (Proverbs 20.4). A prodigal comes to nothing, and so does the sluggard.

Love is a laborious thing; we read of the labour of love (1 Thessalonians 1.3), and love never grieves to be obedient (1 John 5.2-3). Now idleness argues a lack of love, for when the angel of Ephesus left his first love, he left also his first works (Revelation 2.4,5). When love grows cold, practice becomes dead. ‘The slothful man saith, There is a lion in the way’ (Proverbs 26.13). If you ask him, Why do you not rise up and walk with God? Why do you not go forth and serve God? O, he says, there is a lion in the way; there is danger in it. But this is only his imagination (see verse 16). ‘As the door turneth upon his hinges, so doth the slothful upon his bed’ (verse 14). How is that? Why, first one way, then another; he cannot rest on his bed of idleness, and yet he is loth to rise, and therefore he turns this way and that. And if after much ado and many a yawn he does get up, he ‘hideth his hand in his bosom (it is cold weather); it grieveth him to bring it again to his mouth’ (verse 15). He is grieved to bring it twice to his mouth, though it is to feed himself. This is the guise of idle and slothful people, indeed of professors. We are to do what we do with our might, and how can that be while our hand is in our bosom? Take it out for shame! For as is the case with the man who, having put his hand to the plough, looks back, so also with the man who does not put his hand to the plough at all. Both will be found unfit for the work and kingdom of God; they shall beg in harvest but have nothing. In the great day of recompense, these slothful ones will learn to pray and beg, saying, Lord, Lord, open to us, but they shall have nothing, that is, of that which they beg; no door will open to let them into the House of God, where there is bread enough.

I remember I said that sins of omission make way for sins of commission, and it is only too true. When Job’s friends heard such unbecoming language from him as cursing, they concluded that he omitted praying: Thou restrainest prayer before God’ (Job 15.4). When men neglect duty, they usually fall into sin. Let us continue with the story of the slothful: ‘I went by the field of the slothful, and by the vineyard of the man void of understanding’ (Proverbs 24.30). And what did he observe? ‘And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down’ (verse 31). Alas, Eden becomes a wilderness, and Paradise a desert; the poor soil is under the curse; it brings forth grieving thorns and pricking briars and stinging nettles, and is again nigh unto more cursing for bringing this forth (Hebrews 6.8). Sin advances by degrees; it seems modest at first: just omit, then it grows bold and bids you commit, and so from omission to commission, until at last the man becomes a man of sin and a son of perdition, a hopeless, desperate, lost and undone man.[5] Moreover, such people are frequently given up (Romans 1.21). Their first sin was a not glorifying God as God; and then, not being thankful, they became vain; being vain they were darkened; from that they became fools, and so on to abominable idolatries, and at last it came to this, that God gave them up (verse 24). Such is the danger of sins of omission! One makes way for another, and from that they proceed to commission, until they are given up and cursed.

Questions & Notes

  1. Silence reveals wisdom, and conceals ignorance, and it is so much a characteristic of wise men that the oracle tells us that a fool, when he holds his peace, is accounted wise, and he that shuts his lips is esteemed a man of understanding (Proverbs ___:___).

  2. It is as if the multitude of words were _________ with the fear of God.

  3. The mouth needs to go to school, and if we would have it wise, let us get it a _________ _________ to be its tutor.

  4. It is a sin to will evil, and a sin not to will _________.

  5. Sin advances by degrees; it seems modest at first: just _________, then it grows bold and bids you commit, and so from _________ to commission, until at last the man becomes a man of sin and a son of perdition, a hopeless, desperate, lost and undone man.

Click on the "The Plague of Plagues” tag below to see all the posts in this series. To go to the start of this series click here.