Exposition of 1 Thessalonians, Chapter 5 · Verse 22
VERS. 22.
Abſteine from all appearance of euill.
_foreign, there be that take Logically, and thus render: From eueryevery ſort or kind of euill. Euils are various and manifold; who can diſcouer them? Sins in eueryevery thing, offer themſelues vntounto vsus; ſome palpable, ſo as we may feele them; ſome of a finer thred: it is hard to diſcerne them. Sinnes open, ſinnes diſguiſed. Sinnes on the right hand, as ſuperſtitious ſcrupulouſneſſe; on the left hand, as open profaneneſſe, of what ſort ſoeuer, abſtaine from Euill. He makes conſcience of no ſinne, that makes not conſcience of all. And hee is in danger of the greateſt, that beares himſelfe in the leaſt. But why are we nouellous? There are malae res, & malae pariter ſpecies, ſaith Bernard; Bernard. de conſiderat. ad Eugen. lib. 3.ſome things really euill, others in ſhew and appearance onelyonly; we muſt auoid not onelyonly the realties, but euen the ſhewes of euill; and not thinke lawfull for vsus, to vſe BERNARDS phraſe, Quicquid malè fuerit coloratum.
There be, that limit ſuch abſtinence to matter of Doctrine only; dependence of the Text fauours that limitation: yet it is good, they ſay, ampliare praecepta, our duety to keepe aloofe from euill in manners, as well as in Doctrine: thinke the precept to concerne as well mores, as dogmata; ſo Theodoret obſerued. That the fulleſt ſenſe may be this, Gods people muſt be ſo abhorrent from euill, both in Doctrine and manners, that the very ſhewes of both ſhould be auoyded.
For fuller explication, vnderſtand there is a two-fold malice or euilneſſe reall; one they call genericam; the other ex circumſtantià. Drunkenneſſe, Whoredome, Idolatry, &c. are in their whole kind euill. Circumſtances aggrauate their haynouſneſſe, alter not their nature. Swearing by the Name of God, is not ſimply euill; yet may become euill by neglect of due circumſtances.
Beſides theſe realties of euill, there are ſhowes and appearances of euill. To ſit at meat in an Idols temple, is not ſimply euill; yet carries a ſhrewd ſhew of euill: and giues occaſiō to the beholder, to ſuſpect our ioining with Idolaters in their Idoll-worſhip: And ſuch ſhewes of euils muſt our care be to auoyd. On which ground Paul refuſeth maintenance at Corinth, to auoid ſuſpition of mercenarie, or couetous affection in Preaching: And in the abundance of Miniſtration, deſires aſſociation of others for conueiance, that he might procure things honeſt, i2. Cor. 8.21.not onelyonly in the ſight of God, but of all men. So alſo giues the precept, Rom. 12.17.
Bernards reaſon to Eugenius is good: by ſhunning euill things, wee prouide for conſcience; by auoyding ill ſhowes, we ſafe-gard our fame. It is true that Paul hath,k2. Cor. 6.8. Through good report, and ill report, lies our paſſage to Heauen. Howbeit, that Iewell of a good name muſt be prouided for:lPhil. 4.8. We muſt follow the things that are of good report. The rather, becauſe the credit of the Goſpel, much-what depends on the credit of thoſe that preach and profeſſe it; and through their ſides, is the glorious Goſpel wounded: It makes not much difference whether our facts be euill, or beare ſhew of euill; blaſphemy of the truth flowes equally from the mouthes of enemies, that hunt for occaſion of ſpeaking euill.
Obiect. May nothing in any caſe be done by any, that beares, or drawes with it ſhew of euill?
Anſw. Firſt, Appearances of euill are, firſt, ſome reall: which the fact it ſelfe affords; ſecondly, ſome imaginarie onelyonly; fancied, & framed out of the preiudice, and cauſleſſe iealouſie of the beholder. Our Sauiours fact in curing the diſeaſed on Sabbaths, had ſhew of euill; but ſhew, rather fancied by their ignorance, then affoorded by his fact. Euer it was lawfull to ſhew mercy on the Sabbath.
Secondly, Exceptions and limitations are put to this precept, ſuch as in matter of ſcandall, whither it belongs, are vſuall. As firſt, no neceſſary duety may bee omitted, for a ſhew of euill connexed with the doing: The triple veritie of life, Hieron. in gloſſ. ordinar. ad Mat. 15.Iuſtice, and Doctrine, muſt euer be kept ſafe and inuiolate. ThoughmRom. 3.8. euill may not be done, that good may come of it; yet muſt good be done, though euill by accident come of it, much more when ſhew of euill onelyonly is annexed vntounto it. Secondly, in caſe wee be noſtri iuris, left to our owne free libertie and diſpoſing; higher powers reſtraine vſe of libertie, and determine vsus iuſtly ad vnum. Thirdly, inn1. Cor. 10.28. places where things otherwiſe lawfull beare ſhew of euill. PAVLoAct. 16.3. yeelds to Iewiſh ceremonies, where they ſhewed not ill;pGal. 2.14. yet blames PETER for like practice, where they bare ſhew of euill.
After which explication, I wonder how the arraignement of our Ceremonies at the barre of this precept, and their condemnation will be found legitimate? For, firſt, carries their vſe appearance of euill? I wonder of what euill? In the point of kneeling, let that be the inſtance, of what euill is the ſhew? They ſay of Idolatrie. Why of Idolatry? Forſooth wee kneele before a Creature. But firſt is it a curſed creature, as are Images; or a creature ſanctified, as the Arke and MercieMercy-ſeat? Secondly, Kneele we with opinion of Diuine excellencie dwelling in the Sacrament; or with intention to giuegive it Diuine worſhip? If not ſo, what ſhew of Idolatry affoords the geſture, except what mans vncharitable preiudice fancieth in it? which how much more might hauehave beene conceiued in the High Prieſts adoration, and offering Incenſe before the Propitatory?
Secondly, Is it amongſt vsus a ſhew of euill? who, reading what wee teach againſt the Carnall preſence of Chriſt in the Sacrament, can thinke wee direct our worſhip to the Sacrament? Let it be therefore at Rome an Idolatrous geſture; Amongſt rigid Lutherans a ſhew of Idolatrie; In England, who but an Idiot can ſo conceit it? where Elements are taught to admit no change in ſubſtance, but in vſe only by conſecration; where alſo the doctrine of Vbiquitie is reputed a monſtrous Deifying of the fleſh of Chriſt?
Thirdly, Suppoſe the geſture to beare ſhew of euill. Is it a dutie to receiue the Sacrament? who may dare violate the veritie of life, to omit an office ſo neceſſary and comfortable, for a ſhew of euill, in a circumſtance connexed with the performance? As if I ſhould aske, who may bee ſo bold as to ſinne againſt God by omitting dutie, to auoyde a bare ſhew and appearance of euill? And of the Precept and ſenſe of it thus farre:
Firſt, Apply it to reproofe of that venterous and headlong reſolution of men, perſwaded the whole care of a Chriſtian for his conuerſation to ſtand in this; that the things he deals withall, be lawful in themſelues, howſoeuer ill-coloured they are; carrying ſhewes of euill; by circumſtance, poſſibly becomming euill in them.
To runne with the Drunkard to exceſſe of Ryot,Example. they thinke vnlawfull; to bee Companions with Drunkards, and of their intimous Familiars, ſeemes warrantable. Ate not our Sauiour with Publicans and Sinners? To ioyne with Idolaters in the worſhip of Idols, is thought abominable; Friendlieſt conuerſation with Idolaters, what euill implyes it? they may perhaps gaine them to truth of Religion. Pride they proteſt to lothe; but to goe coſtly attyred, aboue abilitie and calling, the heart being lowly, they thinke may well become women profeſſing the feare of God.
Firſt, As if the Apoſtle had ſaid in vaine, Abſtayne from all appearance of euill. Secondly, And may not things lawfull, by neglect of due circumſtances, become ſinfull in the doer? To conuerſe with euill men, is not ſimply to all men, in all ſorts ſinfull. Then had ourqMat. 9.11. Sauiour erred; thenr1. Cor. 5.10. muſt wee goe out of the World. But familiarly to vſe ſuch, what is it, but Firſt, to harden them in euill? Secondly, Without calling to frequent their company, is to hazzard thy ſelfe to infection. Thirdly, To wound fame at leaſt by this ſhew of euill; occaſioning beholders to cenſure vsus as fauourers of their lewd courſes.
Coſtly and gorgeous attyre is not to all men, at all times vnlawfull. The High Prieſt amongſt Iewes had his Veſtiments of the coſtlyeſt; and our Sauiour blames not SALOMON,ſMat. 6.29. for his clothing in Royalty. But, beyond compaſſe of ability to array our ſelues, is Prodigalitie; aboue our Calling, no leſſe then Pride; at leaſt a ſhrewd ſpecies and appearance of it. I cannot oft enough repeate that Canon of Bernard, ſo much vſe hath it in the life of a Chriſtian. All our actions and intendements ſhould be preuented with this triple conſideration: Firſt, An liceat? Secondly, An deceat? Thirdly, An expediat? Things lawfull in themſelues may be vnſeemely for our ſtate and calling; vnbehooueful alſo to benefit of others; Thinke vnlawfull for thee, whatſoeuer implyes eyther inexpediencie or indecorum.
Secondly, And muſt the ſhowes of euill be auoyded? how much more ſhould the euils themſelues bee abhorred? Is the ſhew of Idolatry ſo euill? how much more accurſed is Idolatry it ſelfe? Is it ſo euill to ſeeme couetous? much more to bee ſo, ſeeme wee neuer ſo liberall or religious. Curſed Hypocrites there are many, ſcrupulous of nothing but the ſhowes of euill; ſo their outſide be painted, no matter how full of rottenneſſe their inwards are. Let them but ſeeme deuout, others ſhall hauehave leaue to expreſſe the power and life of Godlineſſe. Let them not ſeeme prophane; theytTitus 1.16. will be abominable, diſobedient, and to eueryevery good worke as reprobate. But is it euill to ſeeme euill? much more to be ſo. By ſeeming euill thou woundeſt Fame; by being euill thou pierceſt Conſcience, and expoſeſt thy ſoule to the wrath of God.
Thirdly, From all appearance, Greater or leſſe: Therefore from euils all, be they neuer ſo ſmall. There is a kind of Libertiniſme coaſting nearer vponupon prophaneneſſe, then what the Apoſtle here interdicts vsus, and it is much amongſt men. A generation we hauehave, whoſe whole outcry is againſt preciſeneſſe, and ſtrict care to flye from euill. Enough they thinke it to ſhunne groſſeſt ſinnes; with leſſer the Lord will beare; It is our too much nicetie once to ſcruple them. Firſt, Let vsus conſider, the greateſt appearance and ſhew onelyonly of euill, is leſſe euill, then the leaſt euill that is euill in realtie; yet muſt all ſhewes of euill be auoyded. Secondly,uMat. 5.19. The breach of the leaſt Commandement makes vsus leſſe then nothing in the Kingdome of Heauen. Thirdly, Little ſinnes hauehave often great conſequences; draw after them greater, in caſe they be neglected. Nemo repentè fit peſſimus. Fourthly, At leaſt by their multitude, they prooue pernicious. AVGVSTINE.*Aug. in Ioan. Item in Pſa. …29 Bernard. Tunc leue dixeris, &c. Minutae ſunt guttae quae flumina implent: minuta ſunt grana arenae; ſed ſi multa arena imponatur, premit atque opprimit. Hoc facit ſentina neglecta, quod facit fluctus irruens: paulatim per ſentinam intrat; ſed diu intrando, & non exhauriendo, mergit nauim. Fiftly; And can we call it little wherewith Chriſt is offended? for which we muſt be brought to Gods Iudgement Seate; when it is ſo fearefull to fall into the hands of the liuing God? Let vsus all bee exhorted,xHeb. 12.13. to make ſtraight ſteps to our feete, to walke accurately and yEpheſ. 5.15.exactly according to our rule; to hate zIude 23.the garment ſpotted of the fleſh: Prouiding for Conſcience, by eſchewing euill; for Fame, by auoyding the ſhewes of euill. And of the matter and ſubſtance of the Epiſtle, hitherto.