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Sunday moulded, it will certainly be his Lot, and XỊ. therefore it adds much to the Injúry. Again,

This may indeed be a Robbery, in the usual Sense of the Word; for, perhaps, it may be the thrusting in the Child of the Adulterer into his Family, to share both in the Maintenance and Portions of his own Children: And this is an errant Theft ; first, in respect of the Man, who surely intends not the providing for another Man's Child; and then in refpe& of the Children, who are by that means defrauded of so much as that goes away with. And therefore, whosoever hath this Circumftance of the Sin to repent of, cannot do it effe&tually, without restoring to the Family

as much as he hath by this means robb'd it of. The most 5. All this put together, will fure make this preparable the greatest and most provoking Injury that

can be done to a Man, and (which heightens it yet more ) it is that, for which a Man can never make Reparations ; 'for, unless it be in the Circumstance before-mentioned, there is no part of this Sin wherein that can be done ; to this purpose, 'tis observable in the Jewish Law, that the Thief was appointed to reftore four fold, and that freed him; but the Adulterer having no possibility of making any Restitution, any Satisfa&tion, he must pay

his Life for his Offence, Lev. xx. IQ. And tho' now-a.days Adulterers fpeed better, live many Days to renew their Guilt, and, perhaps, to laugh at those whom they have


thus injured, yet let them be assured, there Sunday must one Day be a fad Reckoning, and that XI. whether they repent or not : If by God's Grace they do come to Repentance, they will then find this to be no cheap Sin, many AnguiMhes of Soul, Terrors and Perplexities of Confcience, Groans and Tears it must cost them : And indeed, were a Man's whole Life spent in these Penitential Exercises, 'twere little enough to wipe off the Guilt of any one single A&t of this kind: What overwhelming Sorrows then are requisite for such a Trade of this Sin, as too many drive? Certainly it is so great a Task, that it is highly necessary for all that are fo concerned, to set to it immediately, left they want Time to go through with it; for, let no Man flatter himself, that the Guilt of a Course and Habit of such a Sin can be wash'd away with a single Act of Repentance; nó, he must proportion the Repentance to the Fault, and as one hath been a Habit and Course, so must the other also. And then how strange a madness is it for Men 'to run into this Sin, (and that with such painful Pursuits as many do) which he knows must at the best hand, (that is, supposing he do repent of it) cost him thus dear? But then, if he do not repent, infinitely dearer ; it loses him all his Title to Heaven, that Place of Purity, and gives him his Portion in the Lake' of Fire, where the Burnings of his Luft shall end in those everlafting Burnings For how closely soever he


His Goods

Sunday hath acted this Sin, be it so that he may have XI.

faid with the Adulterer, in Job xxv. 15. No Eye seeth me; yet ’tis sure he could not, in the greatest Obscurity, shelter himself from God's light, with whom the Darkness is no Darkness, Psalm cxxxix. 12. And he it is, who hath expresly threatned to judge this sort of Offenders, Heb. xiii. 4. Adulterers God will judge. God grant, that all that live in this foul Guilt, may fo seasonably and so throughly judge themselves, that they may prevent that severe and dreadful Judgment of his.

6. The second Thing to which this Nega. tive Justice to our Neighbour's Possessions reacheth, is his Goods; under which general Word is contained all those several forts of Things, as House, Land, Cattle, Money, and the like, in which he hath a Right and Property; these we are, by the Rule of this Justice, to suffer him to enjoy, without seeking, either to work him damage in any of them, or to get any of them, to ourselves: I make a Difference between these two, because there may be two several Grounds or Motives of this Injustice ;, the one Malice, the other Covetousness. 7.

The malicious Man desires to work his Injustice. Neighbour's Mischief, though he get nothing

by it himself : 'Tis frequently seen, that Men will make havock and spoil of the Goods of one to whom they have a grudge, though they never, design to get any thing to them



selves by it, but only the pleasure of doing a Sundar

XI. fpite to the other. This is a most hellish Humour, directly answerable to that of the Devil, who bestows all his pains and industry not to bring in any good to himself, but only to ruin and undo others : and how contrary it is to all Rules of Justice, you may see by the Precept given by God to the Jews concerning the Goods of an Enemy; where they were lo far from being allowed a liberty of Spoil and Destruction, that they are exprefly bound to prevent it, Exod. xxiii

. 4, 5. If thou meet thine Enemy's Ox or his Ass going astray, thou shalt surely bring it back to him again : If thou see the Ass of him that hateth thee lying under his Burden, and wouldft forbear to help him, thou shalt surely help with him : Where, you see, it is a Debt we owe to our very Enemies, to prevent that loss and damage, which by any Accident he is in danger of, and that even with some labour and pains to ourselves. How horrible an Injustice is it then, purposely to bring that loss and damage on him? Whoever is guilty of this, let him never excuse himself, by saying, He hath not enrich'd himself by the spoil of his Neighbour, that he hath nothing of it cleaves to his Finger; for sure this malicious Injustice is no less à Fault than the covetous one: nay, I suppose, in respect of the Principle and Cause from which it flows, it may be greater; this Hatred of another, being worse than the immoderate


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Sunday Love of Ourselves; whoever hath thus mif-
XI. chiefd his Neighbour, he is as much bound

to repair the Injury, to make Satisfaction for
the Loss, as if he had enrich'd himself by it.

8. But, on the other side, let not the coveInjustice. tous Defrauder therefore judge his Sin light,

because there is another that in some one
respect outweighs it: for, perhaps, in others,
his may cast the Scales; certainly it does in
this one, that he that is unjust for Greediness
of Gain, is like to multiply more Acts of this
Sin, than he that is so out of Malice; for 'tis

impossible any Man should have so many
Objects of his Malice, as he may have of his
Covetousness: There is no Man at so general
a Defiance with all Mankind, that he hates
every body; but the covetous Man hath as
many Objects of his Vice, as there be Things
in the World he counts valuable. But I shall

not longer stand upon this Comparison, 'tis
fure they are both great and crying Sins, and
that is ground enough of abhorring each:
Let us descend now to the several Branches
of this sort of Covetous Injustice ; 'tis true,
they may all bear the Name of Robbery, or
Theft, for, in effe&, they are all fo; yet, for
Method's sake, it will not be a miss to diftin.
guish them into these Three; Oppression,

Theft, and Deceit.
Oppreffion. By Oppression, 'I mean, that open and

bare-fac'd Robbery of seizing upon the Pof-
feflions of others, and owning and avowing


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