Christians must not only hate imcleanness, but they must hate every- thing that looks like it, or that has the least communion with it. So in that Deut. xii. 30, ' Take heed to thyself that thou be not snared, by follomng of them, after that they be destroyed from before thee, and that thou inquire not after their gods, saying. How did these nations sei-ve their gods ? eveo so will I do likewise.' God does not only command his people to abstain from gross idolatry, but he also commands them to take heed of all those ways and means and inquiries that might tend to draw them to idolatry, or that might carry with them the least show or appearance of idolatry. It is observable in the law, that God com- manded his people not only that they should worship no idol, but that they should demolish all the monuments of them, and that they should make no covenant, nor have any affinity with those who worslupped them ; and all to avoid the very shows of idolatry, and to prevent his people from being drawn by those means to commit idolatry with them. And so Exod. xxiii. 7, ' Keep thee far from a false matter.' Ever}^ good nvan must stand aloof off, he must keep at a distance, both from the occasions of sin, and from the appearances of sin. So Prov. v. 8, ' Rem-ove thy way far from her, and come not nigh the door of her house.' He that is farthest from fire, is safest from burning, and he that is most remote from the water, is in least danger of drowning. It is no small wickedness to approach near the door of wickedness ; he who approaches near the door of a whore's house, is already in the door of whoredom, Prov. xxii. 14, xxiii. 27. It argues too much mind to be in the house, for any one knowingly, willingly, to come near the door of it. Oh how should a man dread the coming into that house, where he must needs either perish or else overcome ! Certainly it is infinite better not to be in danger of perishing, than being in danger not to perish. So Hosea iv. 15, ' Though thou Israel play the harlot, yet let not Judah offend, and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, the Lord liveth.' Gilgal was once the key of Canaan, situate between Jordan and Jericho, famous for sundry services there performed to God, as might be easily shewed by many instances ; but now Gilgal was basely abused to idol worship ; and hence it is that God charges them not to come near it, that so they might avoid both the sliow and danger of idolatry ; and it is upon the same accoimt that God charges them not to go up to Bethaven. By these scriptures it is evident that God would have his people to abstain from all shows and appearances of sin. But, &c.
(2.) Secondly, Tlie holiness of God, and the honour of God, calls aloud upon all Christians to avoid the suspicion of sin. God is so essentially holy, so unmixedly holy, so universally holy, so eminently, so transcendently holy, so superlatively holy, so originally, radically, and fundamentally holy ; he is so independently holy, so unchangeably, so constantly, and so exemplarily holy, that he cannot but hate, and abhor the very appearance of evil. Look, as apjsarent sins stir up the judicial anger of God against sinners, so the appearance of sin stirs up the fatherly anger of God against saints. A gracious heart knows that ' God is of purer eyes than to behold iniquity,' Hab. i. 13, and therefore he keeps at a distance from the appearance of iniquit}^ Of all men in the world, none honour God at so high a rate as those that
326 A CABINET OF JEWELS. [ChAP. II.
keep most aloof off from the appearance of evil. Many, by their ap- parent evils, have lived God, and Christ, and the gospel, and their pro- fession, and precious ordinances, into disgrace, scorn, and contempt ; and oh that we would all make it our great business, by abstaining from all appearance of evil, to live God, and Christ, and the gospel, and our profession, and precious ordinances, into a greater credit, praise, and honour than ever ! He keeps fartliest off from dishonouring God that keeps farthest off from the appearance of sin. But, &c.,
(3.) Thirdly, This is the way of ways for a man to keep himself clear from other men's sins. That man that abstains from the ap- pearance of sin is very rarely guilty of other men's sins. Men many times, by venturing upon the appearances of sin, come to wrap them- selves up in the guilt of other men's sins. Effeminate dalHance is an appearance of evil ; and had Joseph been toying, and playing, and sporting with his mistress in a wanton manner, how soon might he have wi'apt himself up in the guilt of his mistress's burning lusts ! He that would not tempt nor entice others to sin, must keep off from the very appearance of sin. Certainly there is not the holiest man in the world but has sins enough of his own to sad him, thousch not to sink him ; to humble him, though not to damn him ; to abase him, though not to deject him ; and therefore how much does it concern the best men in the world to abstain from the very appearance of sin, that so they may not bring upon themselves the guilt and burden of other men's sins. It is very well observed by some, that a more grievous punishment is reserved for them which cause others to sin than for them which sin by their occasion ; thus the serpent was punished more than Eve, and Eve more than Adam. And so Jezebel, who tempted and provoked Ahab to sin, was punished with a far greater and sorer punishment or judgment than Ahab himself was.^ To sin, saith one, hath not so much perdition in it as to make others to sin ; and there- fore, as you would never draw others to sin, keep off from all appear- ance of sin. Oh that all superiors, inferiors, and equals, would lay this counsel to heart ! But,
(4.) Fourthly, TJie keeping off from all appearances of evil is the best and noblest way under heaven to keep a good name and to keep a good conscience. Now, a good name and a good conscience are jewels more worth than all the sceptres and mitres in the world, and there is no wisdom in the world to that which leads a man by the hand to secure his name and his conscience : Prov. xxii. 1, ' A good name is rather to be chosen than great riches, and loving-favour rather than silver and gold.* So Eccles. vii. 1, * A good name is better than precious ointment ;' the one being but a perfume of the nostrils, the other a perfume of the heart. It is observable, the princely preacher does not say, ' a great name is better than precious omtments,' but ' a goo«i name is better than precious ointments.' Ointments are here named, because in those eastern parts they were laid up in the king's treasury, even among his most precious things : Isa. xxxix. 2, * Ami Hezekiah was glad of them, and showed him the house of his precious things, the silver, and the gold, and the spices, and tlie precious oiut-
' 2 Kiiijjs ix. 30, seq., compared with 1 Kings xxii. 34-39.
Chap. II.] a cabinet of jewels. 327