Sermons Volume 2, Sermon 3 – Title page 5
Of Abſtaining from the Appearance of Evil. FROM
1 THESS. V. 22.
Abſtain from all Appearance of Evil.
MY laſt Subject, as you may remember, was to ſhew you the great Evil and Danger that there is in Little Sins: Now becauſe the Words at preſent read unto you, ſeem to have a near cognation to the Truth then delivered; it being a moſt certain gradation, that he that would avoid great Sins, muſt avoid little Sins; and he that would avoid both great and little, muſt conſequently ſhun alſo the very Appearances of Sin.
I have therefore pitched upon thi… brief Exhortation of the Apoſtle, tha… thereby we might, as far as is poſſible be led up unto that exact Purity and Holineſs, the endeavour after which is abſolutely neceſſary by all thoſe whoſ… Deſire and Care it is to obtain eterna… Salvation.
Now in ſundry Verſes before the Text the Apoſtle laid down ſeveral ſedatiou… Commands: Let none render evil for evil; rejoyce evermore; pray without ceaſing; in every thing give thanks; quench not the Spirit; prove all things; abſtain from all appearance of evil; being now towards the end and cloſe of his Epiſtle, and not willing to omit the mentioning of Duties ſo neceſſary for their Practice, he doth, as it were, pour them out in weighty, though ſhort, Exhortations. The connexion betwixt moſt of them is very dark, or elſe none at all, only betwixt the Text and the two immediately foregoing Verſes, it may ſeem more plain and natural. In v. 20. he exhorts them not to deſpiſe Propheſying; Deſpiſe not Propheſie; that is, the Preaching even of the common and …dinary Preachers and Teachers, whoſe …ffice it was to expound the Scriptures … them, and to declare the Mind and …ill of God out of the Scripture. Did …e Apostle mean only that extraordina… and miraculous Propheſying that he …oke of, 1 Cor. 14. When by an imme…ate impulſe and influence of the Holy …hoſt, either they foretold things future, … elſe ſpake in divers Languages; he …eeded not then to have ſo ſollicitouſly …re warned them not to deſpiſe him; …nce ſo great a Miracle as this Propheſy…g of, would ſufficiently have vindica…d it ſelf from all contempt: The leaning therefore is this; Whatever …ifts or Graces you may have attained …nto, though you may know your du…es as well, and though you may pra…tiſe your duties better than they; yet …eſpiſe not their Teaching; but what they …ropound to you as the Will of God, that …ttend unto with all reverence and ſubmiſſion: But yet, ſays the Apoſtle, I would …ot have you therefore pull out your own yes becauſe of the gifts of your Teach…rs and Leaders; no, do not mancipate …nd captivate your ſelves to whatever …hey ſhall dictate unto you; but prove all things; as it is in ver. 21. Search th… Scriptures; examine whether the thing delivered to you be true or not; if upon trial you find them ſo; then, hold fo… the form of ſound words, in v. 21. Hol… faſt that which is good: But if, upon in partial ſearch, you underſtand and ſin that the Doctrine delivered to you, b… unſound, then abſtain from it; thoug… the Doctrine delivered to you be tru… yet if their Expreſſions be deceitful, … ſuch as may lead into Errour; if the Notions be dangerous; if their Expre… ſions be bold and adventurous, thoug… you muſt not reject the Doctrine, ye… abſtain from that appearance of evil tha… is in them.
Hence, from the Connexion, we may obſerve, That in the delivering and receiving of Doctrines, we ſhould carefully abſtain, not only from what is unſound and dangerous, but alſo from what is unſafe and venturous. And truly had this Caution of our Apoſtle been duly regarded; had not Teacher… luxuriant Tongues, and Hearers itching Ears, loathing old Truths, unleſs they appear ſet off in new Dreſſes, our Time …d not been ſo fruitful in thoſe Mon…rs of Opinions that make it diſputa…e, whether our Knowledge or our Er…urs were more. It is a true Saying …ong the Ancients, That Hereſies …ead from Words, if not falſly, yet …duly and improperly ſpoken. The …oliſh, raſh, and daring Expreſſions that …ve dropp'd from Men ſound in the …ruth, being received by thoſe that have …t been able to put a difference betwixt …hat is Proper, and what is Figurative; …hat is Doctrinal, and what is Rhetori…l, have been the occaſion of leading …any aſide into moſt dangerous and de…ructive Tenets: Certainly Chriſtian …eligion is a thing more ſevere and pun…tual than to be rhetoricated upon, and …ouriſhed with Oratory, that may through …earers Miſtakes as much pervert the …udgment, as it may pleaſe and tickle …he Fancy. There is great weight in Words; for by them the Underſtanding … ſteered, either into the knowledge of Truth, or elſe into the embracing of Er…our; and therefore we ought to uſe …ch Expreſſions as are leaſt liable to any Miſ-apprehenſions, or Miſ-interpreta…ions. It is not enough to ſpeak that which may poſſibly be fetch'd off wi… Truth by a diſtinction; but if we d… but conſult the Ignorance of ſome an… the Malice of others, we ſhould ſee re… ſon enough to ſpeak, if poſſibly, ſo … that the ignorant might not be able … miſtake us, nor the malicious be able … miſ-conſtrue us. As for inſtance, … affirm that we are myſtically united u… to Chriſt, and thereby become one wi… him, this is a moſt high and moſt u… doubted Truth; but to ſay that we a… Goded and Chriſted, as ſome have go… about to expreſs this ineffable Myſter… in ſweet and ſugar-words, this hath bee… the occaſion of that familiſtical Blaſphemy and Nonſence that hath invaded … many parts of the Nation. We muſt obſerve and conſider alſo that the ſence an… meaning of many Expreſſions vary an… alter from the Time in which they wer… uſed. Thoſe very Words that were wel… uſed ſome Ages ſince in Matters of D… vinity and Religion cannot now be uſe without appearance of evil in them, becauſe now their Signification is quite di… ferent from what it was then: I will inſtance but in one, and that is concerning the meriting of good Works: It is tru… the Ancient Fathers of the Church did hold there was Merit in good Works; but yet it is clear alſo by their Writings that the Word Merit did not then ſignifie as now it doth; then it ſignified only Rewardableneſs; and when any maintained that Works merited, the common Sence of them all, was no more than this, That their Works ſhould be rewarded by God, and this is all that they did affirm. But now the Word Merit ſignifies Deſert in Works ariſing from the Eqruality that is in them, to the Reward propounded and promiſed to them; and therefore now to aſſert that Works have Merit in them, is very unſafe and erroneous; which whilſt the Papiſts do, they do indeed ſtill retain the Expreſſions of the Ancient Fathers, but the Sence is gone; that is, they ſtill hold faſt the Feather when the Bird is flown away. We ſhould therefore beware in our Diſcourſes of the doubtful Things of Religion, that we venture not upon thoſe Phraſes and Expreſſions that either border upon Error, or that may likely lead into Error. And truly the generality of Chriſtians have need of much ſpiritual Prudence and Sobriety, that while they deſire and are taken with luſcious and ſweet Words and Expreſſions, they do not withal ſuck in poiſonous and deſtructive Errors. This ſhall ſuffice to be obſerved from the connexion of the Words foregoing, Prove all things, that is, all Doctrines that are delivered to you, Hold faſt that which is good, but abſtain from that which hath but the appearance of evil in it; though the Doctrines themſelves that are delivered be in ſome Sence ſound and ſavoury, yet if they be delivered in a Sence and Expreſſion that may be wreſted aſide to undue and erroneous Interpretations, abſtain as far as is poſſible from ſuch Expreſſions.
I ſhall now conſider the Words under a more general Latitude as they relate unto Practice as well as to Doctrine; and ſo here the Apoſtle lays it down as an unerring Rule, That we muſt not embrace any thing that hath but an appearance and no more, whether that appearance be of good or of evil: We muſt not hold fast any thing that hath but the appearance of good only, and we muſt abſtain from every thing that hath but only the appearance of evil; and therefore when licentious Perſons are reproved for the Vanity, Looſeneſs, Strangeneſs, and Immodeſty of their Garbs and Attire (that poſſibly more diſguiſeth than adorneth them) and other Symptoms of a vain and frothy Mind, they think preſently to cover their Nakedneſs with ſuch Fig-leaves as theſe; What Evil is there in theſe things? Can you prove them ſinful? If you can, we will forbear the uſe of them; if you cannot, forbear you to reprove them. What if they could not be proved to be in themſelves ſinful; yet have they not the ſhew, the face, and the appearance of Evil? So judge all ſerious and ſober Chriſtians, and your ſelves alſo poſſibly may ſo judge ſometimes: Therefore diſpute not the Lawfulneſs or the Unlawfulneſs of theſe things in themſelves, if they have but the ſhew and the likeneſs of Evil in them, they are to be abſtained abſolutely from. And truly conſidering that great Careleſneſs and want of Circumſpection that is even among Profeſſors themſelves, who if they can but keep themſelves from that which is intrinſically in it ſelf ſinful, make no ſcruple of venturing upon the borders and edges of Sin. I thought it therefore very neceſſary to open this Phraſe and Exhortation of the Apoſtle unto you; which I ſhall endeavour to do in the proſecution of this plain Propoſition.
Doctrine. That a truly Conſcientious Chriſtian ought carefully to avoid not only the Commiſſion, but alſo the very Appearance of Evil. Abſtain from all Appearance of Evil.
This Point is indeed full of Niceneſs & Difficulty; and truly, when the moſt is ſaid of it that can be, we muſt ſtand very much to the Judgment of Chriſtian Prudence, and Chriſtian Charity, for our chief Reſolution in it; of Chriſtian Prudence, to know when an Action hath the Appearance of Evil in it, and when not; and of Chriſtian Charity, to ſhun whatever may ſcandalize others, though we do not defile our ſelves. It is a Point hardly limited to ſuch Bounds, but in ſome places there will be a failing; yet, that I may afford you ſome Light in the Knowledge of a Duty ſo neceſſary as this is, I ſhall,
Firſt, Lay down ſome Diſtinctions concerning the Appearance of Evil; and from them,
Secondly, Lay down ſome Poſitions, whereby it may be cleared how far forth we ſtand obliged to avoid even the very Appearance of Evil.
Thirdly, Some Demonſtrations, whereby it may appear how neceſſary and requiſite this Duty of avoiding of the Appearance of Evil is.
I will begin with ſome Diſtinctions of the Appearance of Evil: And,
First, An Appearance of Evil may be either altogether groundleſs, or elſe it may be built upon good Grounds, and upon probable Preſumptions.
Secondly, That which hath only a groundleſs Appearance of Evil; it may ſo appear either to our ſelves, or to the Conſciences of others.
Thirdly, We muſt alſo conſider, whether this Action that appears to be evil, be a neceſſary Action and Duty in it ſelf, or only free and indifferent, and leſt to our own free Choice.
Now from theſe Diſtinctions, I ſhall lay down ſeveral Poſitions concerning the Limitation of our Obligation to abſtain from all Appearance of Evil.
Firſt, We ought in no Caſe whatſoever to do that which hath an appearance of Evil in it, if that appearance be grounded upon a probable Preſumption.
Now, to explain this; An Action then carries in it a probable Preſumption of being evil, either,
Firſt, When ordinarily it proves an occaſion of Evil; ſuch Actions there be, that are in themſelves poſſibly lawful; but yet they prove occaſions of Sin to moſt that venture upon them, becauſe hereby many times they are brought within the Verge and Compaſs of a Temptation; which Temptation overcomes them. It was not ſimply unlawful in it ſelf for Achan to look upon the Babyloniſh Garment, and the Wedge of Gold; but yet hereby the Devil got an Advantage upon him, and made that an occaſion to ſtir up his Covetouſneſs; and therefore, becauſe it was probably to be feared and preſumed, that this might be an occaſion of Sin to him, therefore he ought to have refrained even his very Eyes from looking upon them.
Secondly, When an Action is ordinarily done to an evil End, then it hath in it the appearance of Evil, grounded upon a probable Preſumption. Thus to enter ſilently into another Man's Houſe in the dead of the night, carries in it a preſumption of Theft. And to enter into the Temples of Idols at the time of Idolatrous Worſhip, carries in it a preſumption of Idolatry: and ſo our Intimacy, Familiarity, and Friendſhip with thoſe that are wicked, is a grounded preſumption that we are like them, and that we do as they do. And the reaſon of this is, becauſe, when we do thoſe Actions that commonly tend to a bad and ſinful end, it is an ill ſign that we intend the end it ſelf to which thoſe Actions lead. Now from every ſuch Appearance of Evil, we ought in all Caſes to abſtain; and that for theſe Two following Reaſons.
First, Becauſe all ſuch Appearances of Evil always prove Scandals unto others. A Scandal is twofold; either the Scandal of Sin, or the Scandal of Sorrow: Now this venturing upon the preſumed Appearance of Evil, proves a Scandal in both reſpects; it proves a Scandal of Sin to the weak, and it proves a Scandal of Sorrow to the ſtrong.
Firſt, It proves a Scandal of Sin to the weak. Then are we ſaid to give a a Scandal of Sin, when we do any thing that tends naturally to bring others into the commiſſion of Sin; but now the very appearance of Sin in us, may lead others to the practice of Sin; when a weak Chriſtian ſees us run into thoſe things that are Occaſions of Sin, he alſo thinks he may lawfully venture as far as we do; and he venturing, becauſe poſſibly he is weaker than we are, he is enſnared and entrapped in thoſe Sins to the Occaſions of which we lead him by our Example.
Secondly, It proves alſo a Scandal of Sorrow to the ſtrong Chriſtians. They ſee ſuch probable ſigns and preſumptions of Sin by us, that they juſtly conclude, that certainly we are guilty of thoſe Sins, and thereby their Hearts alſo are ſadned and grieved. And that is the firſt Reaſon why we muſt forbear all appearance of evil, that is built upon ſtrong preſumptions that we have indeed committed the Evil.
Secondly, Another Reaſon is, becauſe all ſuch Occaſions of Sin, and ſuch Appearances of Sin have guilt in them alſo, as being againſt the ſame Commandment that that Sin violates and tends unto; for the ſame Commandment that forbids the Sin it ſelf, forbids all occaſions, and all appearances of that Sin. That Commandment that forbids Theft, forbids alſo whatever may induce, though but remotely, thereunto. And that Commandment that forbids Adultery, forbids alſo all remote occaſions thereof. Hence it is that Solomon gives the young man that ſcrupulous Caution againſt a ſtrange Woman, in Prov. 5.8. Come not near the door of her Houſe. Why, to paſs by the door of her Houſe, is not in it ſelf unlawful; but yet when this may be juſtly feared to prove an occaſion of Sin, or when by going near a Houſe, it may be ſtrongly preſumed by others, that we are guilty of any Sin, then it muſt be carefully avoided and abſtained from. So again, When the Wine looks red in the Cup, Solomon bids us that we ſhould not then look upon it: Why, to look upon the Wine in the Cup, is not a thing that is unlawful; but becauſe this may be an occaſion of Intemperance, and Drunkenneſs, or the like; therefore we muſt abſtain from this very appearance and occaſion of Evil. So then, in the appearance of Evil, there is not only the evil of Scandal given to others, but there is alſo the evil of guilt in it ſelf. And therefore let us all examine our ſelves what at any time hath proved a ſnare to us, and what hath been an occaſion of ſinning. Have you not often ſaid it, and reſolved it, that you will venture but ſo far and no farther, and though you do approach near to Sin, yet you will keep your ſelves within your Duty, and have you not found it, that when you have ventured thus upon the occaſions of Sin, you have ſtopt no where ſhort of the commiſſion of thoſe Sins? This is to put your ſelves out of God's way, and to put your ſelves from under his protection; for God doth not uſually keep them from the commiſſion of Sin, who do not keep themſelves from the Occaſions and Appearances of Sin. And ſo much for the Firſt Poſition.
But if in caſe an Action appears evil to a Man's ſelf,, though this apprehenſion of it be wholly groundleſs, then I ſhall lay down this Second Poſition: And that is,
Though an Action be in it ſelf indifferent, yet if it appear evil and ſinful to us, we ought not in any caſe, while that miſ-perſwaſion continues, to venture upon the doing of it; no, though by doing of it, we might avoid the greateſt Evil: Yea, we are rather, if Providence bring us to that ſad choice, to loſe our very Lives, than to do any thing againſt the perſwaſions of our own Conſciences, though in it ſelf it be not evil or ſinful. The reaſon of this is clear; becauſe we are rather to chuſe the greateſt Affliction and Suffering, than to commit the leaſt Sin; but now to go contrary to the Dictates and Perſwaſions of our own Conſciences, this is Sin. Rom. 14.23. Whatever is not of Faith, is Sin; that is, whatever a Man doth, if he be not fully perſwaded and convinced of the lawfulneſs thereof in his own Conſcience, that is a Sin to him that ventures upon it while he is unſatisfied, though the Thing in it ſelf may be lawful. And he that doubteth, ſays the Apostle, in the ſame Verſe, is damned if he eateth; that is, though there be no real difference betwixt one kind of Meat and another, but all are alike lawful; yet if a ſcrupulous Conſcience puts a difference betwixt them, where there is none, and if it account it unlawful to eat of ſome ſorts of Meat, if after this, a Man ventures to eat them, hereby he ſins, ſays the Apoſtle, and incurs damnation, by doing that againſt his Conſcience, that yet, were his Conſcience otherwiſe informed, were lawful for him to do. And ſo, in Rom. 14.20. For Meat deſtroy not the Work of God; all things are pure, but it is evil for him who eateth with offence. Theſe and many other Places clearly prove that what is done againſt a Man's own Conſcience, that is ſinful, to that Man. Conſcience hath the priviledge of a Negative Vote in the Soul; nothing can lawfully be done by us but what hath the full conſent and approbation of our Conſciences, and though every thing we think is lawful, doth not thereupon preſently become lawful to us, yet what we think is unlawful, doth thereupon become unlawful for us to do, and we ought, whatever the caſe be, wholly to abſtain from the doing of it.
Thirdly, If the Action that we judge evil and unlawful to us, be our Duty, and ſo becomes neceſſary to us, then are we under a moſt ſad entanglement; we ſin if we do it, and we ſin alſo unleſs we do it. This is the unhappineſs of many, that through a miſ-informed Conſcience they verily believe they ought to abſtain from that which is indeed their Duty, and to do that wherein they ſin indeed if they do it: And ſo Chriſt ſpeaks of ſome that thought verily they did God good Service when they perſecuted and murdered his Saints, in John 16.2. If they did not what they thought was good ſervice to God, they ſinned on that hand; and yet if they killed the Saints, which they judged to be good ſervice, they ſinned on that hand alſo; ſo that they were entangled on both hands. So is it in our days alſo; we have ſeen and known many that thought it their duty to abſtain from Ordinances; yea, who thought it their duty to perform no Duty at all to God: Now, if theſe Men abſtain from them, they ſin in doing that which is contrary to what God commands; if they uſe them, they ſin too, becauſe they do that which is contrary to what Conſcience commands. So that it is indeed the greateſt Plague and Puniſhment in the World for God to give Men up to the power of an erroneous and miſ-guided Conſcience. Now, it appears that whatever a Man doth againſt his Conſcience, be the Action indifferent, or be the Action his Duty, and ſo is neceſſary; yet he ſins: Which is evident in two Things.
Firſt, Becauſe there is no man but thinks his Conſcience is rightly informed; no man thinks his Conſcience erroneous: every one judgeth himſelf to be in the right, and to be rightly informed. Now, if he thus judgeth, and acts contrarily, he ſins, becauſe he intends to ſin; and therefore by croſſing an erroneous Conſcience, though poſſibly he doth well in the Action, yet he ſins in Intention, ſince he doth that that he himſelf thinks doth croſs the Rule by which he ſhould walk.
Secondly, Another Reaſon is this; becauſe by acting contrary to Conſcience, though miſ-informed, and erroneous, we do contemn the Authority and Will of God; and therefore it is Sin. We are all to guide our Conſciences by the Word that is God's written Will; and we are all to guide our Lives by our Conſciences. No man thinks his Conſcience to be erroneous; but thinks it to be according to the Will of God. Now, if we do not act accordingly, we ſin as much as if indeed it were informed according to the Will of God. Conſcience is God's Deputy and Vice-gerent in the Soul, and what Conſcience ſaith, we think it is God that commands, whether it be or not; and to act contrary to it, is vertually and implicitely to diſobey God; becauſe we think what Conſcience ſpeaks, God ſpeaks; and therefore it is very ſad to fall under the entanglements of an erroneous Conſcience; for then we are under a ſad neceſſity of ſinning on both hands: if we act according to it, we ſin; and if we act not according to it, we ſin. We ſhould therefore, above all things, heartily beg and deſire of God, who is the Lord of Conſcience, that he would rightly inform our Conſciences in thoſe things that are our Duties, that ſo by guiding our Lives by our Conſciences, we may guide them alſo according to his Will.
Theſe Three Poſitions now reſpect thoſe things that appear evil to our ſelves; but then there are other Things that have a good Appearance unto us, that yet may have an evil Appearance to others; they may ſcruple, and be offended at what we do, though for our own parts, we our ſelves are ſufficiently ſatisfied in the Lawfulneſs of it. And indeed our Times (what through different Cuſtoms and Intereſts) have brought Men's Conſciences alſo to ſuch different ſizes, that it is utterly impoſſible but ſome will condemn what others allow as lawful; yea, what others not only allow, but ſtiffly maintain to be neceſſary, and our Duty. How then ſhould we behave our ſelves in this Caſe? What Rules muſt we walk by, ſo as to keep Conſciences void of offence, not only to God, but as far as is poſſible towards Men alſo? In this, if any thing that belongs to Chriſtianity, there lies a great deal of difficulty to ſtate the Caſe aright, or aright to practiſe it; and the Difficulty is increaſed from theſe two Conſiderations, which I ſhall lay down as general Premiſes to the following Diſcourſe.
Firſt, If we give no power to the ſcrupulous Judgments of weak and tender Conſciences to oblige us to Duty, to abſtain from what appears evil to them, then we ſhall ſin evidently againſt the Law of Charity, and againſt many Apoſtolical Injunctions and Commands, that we ſhould have reſpect to their Opinions and Cenſures; eſpecially in Rom. 14. and in 1 Cor. chap. 8, & 10. almoſt throughout. Indeed there is ſcarce any one thing belonging to Chriſtianity that hath more Rules and Preſcripts oftner preſcribed by the Apoſtle to us, than this of abſtaining from offending the weak Conſciences of others.
Secondly, If we make other Mens Conſciences the Rule of ours, and if we lay down this for a Maxim, That we ought to do nothing that appears evil to another.
This, Firſt, would be utterly impoſſible, ſince Men are of ſuch contrary Perſwaſions, that if the doing of an Action appear evil to one, the omiſſion thereof appears as evil to another; ſo that unleſs we can at once both do it and not do it, ſome will unavoidably take offence at it, and be ſcandalized at us.
Secondly, This would abridge, yea, utterly deſtroy all Chriſtian Liberty in things indifferent; becauſe, if nothing ſhould be lawful that another ſcruples, then almoſt every thing would become ſinful, ſince almoſt every thing is ſcrupled by ſome or other. In vain therefore is it to reckon it as our Priviledge, that we are freed from the Old Ceremonial Law, and that heavy Yoke of Ordinances that none were able to bear, if yet Chriſtian Religion brings our Conſciences under the moſt imperious Laws of mens Humours, Cenſures, and Opinions; it were far eaſier to abſerve all the Levitical Law from one end of it to the other, than to be bound to thoſe worldly Rudiments, as the Apoſtle calls them in Col. 2. Touch not, taſte not, handle not, wear not, ſpeak not, if ſuch a Perſon be offended at it, and count it unlawful.
Now, from the conſideration of theſe Two Particulars, I ſhall lay down this Fourth Poſition, concerning Abſtinence from the Appearance of Evil, in reſpect of others; and that is, if the Appearance of Evil is to others, and not to our ſelves, then in ſome Caſes we are bound in Duty and Conſcience to abſtain from it, and in others not: Whatever hath the Shew or Appearance of Evil in it, it muſt either be commanded, and ſo it is neceſſary; or elſe it is left indifferent and arbitrary; and accordingly we may take theſe following Rules.
Firſt, If ſo be thoſe things that appear evil only to others, either are in themſelves, or at leaſt they appear to us to be commanded, and ſo neceſſary, we are bound not to regard; yea, we are bound to deſpiſe and ſcorn the Scruples of all the World; if they will be offended at us for doing of that which is our duty, let them be offended; we may in this caſe uſe the ſame Plea that the Apoſtles did, Acts 4.19. Whether it be right before the Lord to obey Men, rather than God, judge ye. To perform a Duty, can be but a Scandal to men at the moſt, and thoſe alſo uſually of the prophaner ſort; but to omit a Duty for fear of Scandalizing men, is a Scandal and an Offence even unto God himſelf. It is moſt prepoſterous Charity to run upon Sin in our ſelves, only to prevent Scandal in others. Though all the World cenſure Holineſs and Strictneſs of Life to be only a ſoure and rigid humour, and an affectation of Singularity; yet muſt we not, upon any pretence of gratifying their humour, or winning upon them, remit the leaſt part of that ſeverity that the Law of God, and our Conſciences require from us.
But, what if ſuppoſe, as too often it happens, that this ſtrictneſs and holy ſeverity proves to be an occaſion of Sin unto others accidentally, what muſt we do in that caſe? What is it that makes ſo many hate Religion, and ſcoff at the Profeſſors thereof, but only their Lives are too moroſe and reſerved; Duties are too frequent and tedious; ſo that ſome laugh and mock, others ſtorm and rage, and all are frighted from the embracing of that Profeſſion that requires ſo much Rigour and Severity. Why, be it ſo, yet we muſt not abate any thing of our Duty, nor ſin our ſelves, to keep others from ſinning. Is it your duty to pray, or are you call'd to any other Duty? though you are aſſured that all that hear you, will ſcoff at you, yet you ought not therefore for fear of it, to forbear that Duty, or to leſſen your Fervency and Affection in it. Here indeed is required much Spiritual Prudence and Diſcretion, to diſcern the Seaſons of our Duty for ſeveral Circumſtances; and among thoſe Offences that wicked Men may take, it may make that ceaſe from being a Duty that at other times is our Duty: And therefore the Wiſe Man in Prov. 26.4. bids us, not to anſwer a Fool according to his Folly; and yet in the next Verſe, he bids us, anſwer a Fool according to his Folly; Two Commands quite contrary in two Verſes following one another: Now, this is to note to us, That according to ſeveral Circumſtances and ſeveral Opportunities, it may be our duty to abſtain at one time from that, that at another time it is our duty to do; it is our duty ſometimes not to reprove a Fool, but to anſwer him according to his Folly; and according to divers Circumſtances, at another time, it is our duty to reprove him, and not to anſwer him according to his Folly. But yet notwithſtanding that which is our duty in its particular ſeaſon, and which we are convinced to be ſo, we ought to perform it, though all the World be offended at it; yea, and if it were poſſible that it ſhould prove an occaſion of Sin unto all the World, for, as we muſt not do evil out of hope that it may prove an occaſion of good; ſo neither muſt we forbear the doing of good, that evil may occaſionally enſue thereupon. Our Saviour Jeſus Chriſt was, as it was propheſied of him, to be a Stone of ſtumbling, and a Rock of offence; almoſt all were ſcandalized at him; ſome at his Doctrine, as a deſpiſer of the Law of Moſes; others at his Converſation, as being a Glutton, a Wine-bibber, and a Friend of Publicans and Sinners; but yet for all theſe Out-cries, he alters nothing either in his Teaching, or his Living; but whilſt they are clamouring againſt him, and ſpeaking evil of him, he ſtill goes about doing good: And truly thoſe that will be the Diſciples and Followers of Chriſt, though the way in which they are to worſhip and ſerve God, be generally decried, and every where ſpoken againſt, and carp'd at, as needleſs Peeviſhneſs: yet if it be a known Duty, they muſt not, they ought not to put themſelves out of the way of their obedience, to put others out of their groundleſs Offences. Only let me add a neceſſary Caution to this Particular alſo; for we cannot be too exact in ſtating this Caſe of giving offence to others, and that is this.
If that appear a Duty to us that hath an Appearance of Evil in it to the generality of the moſt ſober and ſerious Chriſtians (let us ſuppoſe that) why now though this ſhould not preſently ſway our Conſciences, yet it ſhould engage us to make a ſtrict Search and Enquiry, whether it be our duty or not; if it is that which is contrary to the Opinion and Practice of holy and pious Chriſtians, it ought to have this Authority with us, to put us to a ſtand, and to make us to examine whether that which we account a Duty, be indeed a Duty or not: As for inſtance, ſome among us at this day are perſwaded that they ought to worſhip God one way, and ſome another; and what appears a Duty to one, hath the appearance of Evil in it to another? why now follow neither of theſe; becauſe it is their Judgment and Practice; but yet if thy perſwaſion be contrary to the perſwaſion of the moſt pious and moſt ſober Chriſtians, this ought ſo far to prevail, as to make men ſuſpect leſt they are miſtaken, and to put them upon a diligent Enquiry, and an impartial Search into their Grounds and Arguments; but after all, ſtill follow that which you are convinced in your own Conſcience is your Duty, how evil ſoever it may appear to others either one way or other. And that's the firſt Particular: If thoſe things appear evil to others that are our duty, or neceſſary, or that appear ſo to us, we ought not to regard the Cenſures and Opinions of others concerning it.
Secondly, If ſo be thoſe things that are in themſelves indifferent, and appear to us ſo to be, have yet an evil appearance unto others, if they be offended and ſcandalized at them, then the Rule of Chriſtian Charity obligeth us to abſtain from them. I call thoſe Things indifferent, that are neither in themſelves forbidden, nor yet commanded, but only permitted and left to the arbitrary government of every private Chriſtian's Prudence and Diſcretion. As for inſtance, under the Levitical Law, ſome kinds of Meat were unlawful; as in Lev. 11. And ſome kinds of Garments were unlawful to be worn; as in Lev. 19.19. But now, under the Goſpel, ſince the aboliſhing of thoſe Carnal Ordinances, as the Apoſtle calls them, Heb. 9.4. both all ſorts of Meat become lawful, whilſt we uſe them within the Bounds of Temperance and Moderation; and all ſorts of Garments may be lawfully worn, while we uſe them within the Bounds of Modeſty and Decency: Theſe Things are left free for us to uſe them, or not to uſe them, without Sin, according to our own conveniency and diſcretion. Theſe Things I call indifferent Things. And yet ſuch is the ſtrictneſs of Chriſtian Religion, that theſe indifferent, lawful Things are not to be uſed at random neither. It is a certain Truth, though it may ſeem a Paradox, that we never ſin in any thing more than in doing that which is in it ſelf lawful; in theſe things we uſually offend, either by uſing them immoderately, or with a neglect, yea, with a contempt of thoſe Conſciences that are weak. The Uſe of our Chriſtian Liberty is not uncontroulable; but God hath ſubjected it to the Conſciences of others; ſo that it is utterly unlawful for us to do that which is in it ſelf lawful, if it give offence unto others. How this ought to be limited I ſhall ſhew you by and by; in the mean time, ſee it clearly proved out of 1 Cor. 10. from v. 25. to the end. Where the Apoſtle decides this Queſtion, Whether it were lawful to eat Meat that was offered to Idols. For the underſtanding of this, you muſt know, it was a cuſtom among the Heathens to offer Cattel in Sacrifice to their Idol-Gods; part whereof they did eat in their Religious Feasts in the Temple, ſelling the Remainder in the common Market. Now, the Queſtion was not, Whether it was unlawful to join with the Heathens in eating of their Sacrifices in the Temple before their Idols; for this were to join with them in their Idolatrous Worſhip? But there were ſome more ſcrupulous Chriſtians among them, that judged it unlawful to eat of thoſe Sacrifices when ſold in the Shambles, or common Market; the Apoſtle now there determines this Matter to be altogether indifferent, in ver. 25. Whatſoever is ſold in the Shambles, whether offered to Idols, or not, that eat; but yet, if any weak Chriſtian even ſo ſcruple to eat that which is offered to Idols after it is ſold in the Shambles, and if he be offended at others for eating of it, the Apoſtle then gives this Rule, That the ſtrong ought not to eat for the ſake of the weak, though the thing be indifferent, and might be done; yet the ſtrong ought not to eat for the ſake of the weak, in v. 28. If any ſay, This was offered in Sacrifice to Idols, though ſold in the Shambles, yet eat not for his ſake that ſhewed you it. Now, what the Apoſtle here ſpeaks of Meat offered in Sacrifice to Idols, holds true proportionably in Apparel, in Recreations, and the like indifferent lawful Things; all which become Sin to you, if they become Offences and Scandals unto others. Now, the Reaſon of this, is evident; becauſe when Men raſhly do what they think is lawful, without regarding the Scruples of others, hereby they do as the Apoſtle ſpeaks, in Rom. 14.13. put a ſtumbling-Block, and an ocaſion of falling in their Brothers way, that is, they bring him into the Commiſſion of a Sin, and this is againſt the Law of Charity. For ſays the Apoſtle, in v. 14. If thy Brother be grieved at thy Meat, thou walkeſt not charitably. Now, in doing that which appears evil to others, though it be lawful in it ſelf, yet it may be an occaſion of Sin to them two Ways.
Firſt, It may alienate their Hearts from the Ways of God. When notwithſtanding all the Profeſſion thou makeſt of Holineſs, and of Strictneſs of Life …nd Converſation; yet they ſee that which they account looſe and ſinful, is generally practiſed and maintained, whether it be ſinful or not; yet ſeeing you generally practiſe that which is accounted evil, this alienates their hearts from the Ways of God, and from the Profeſſion of Religion.
Secondly, It brings Sin alſo; becauſe it may encourage them to do the ſame things that you do alſo. Now that may be Sin to them that is to you lawful; becauſe, as I told you, whatever is done contrary to the Dictates and perſwaſions of a Man's own Conſcience, that is Sin to him: But now many weak Chriſtians may be induced to act contrary to Conſcience, only acting according to the examples of ſtronger Chriſtians, that are better informed, & that have more Light to direct them, and ſo by their unlimited doing what they think is lawful, they bring a great deal of guilt upon the Conſciences of others that are weak, and that ſcruple the things they ſee others do; and yet becauſe they ſee others do them, will themſelves venture to do them alſo, though they ſcruple it. It is not enough therefore that you your ſelves are ſatisfied in your own Conſciences that what you do is lawful; but you muſt weigh and conſider how it will ſuit with the Conſciences of other men alſo, elſe what you think is lawful, may be a Sin both unto you and unto them; to them, becauſe they are brought to ſin by your example; and to you, becauſe you brought them to ſin by doing that which was to you lawful.
Object. But here ſome may ſay, This is to bring us under a moſt intolerable yoke of Servitude, if we muſt be bound to obſerve every ignorant humorous Man's Conſcience, that will ſcruple every thing; it is in vain to tell us that ſome things are lawful and allowed to us, if yet we must do nothing to give offence in that which appears evil to others; for what one thing is there in the World that doth not appear evil to ſome or other? This is to bring us into an intolerable Bondage and Slavery.
Anſw. To this I anſwer; There are ſeveral Caſes, wherein, though there be an Appearance of Evil unto others in ſome things, yet we may lawfully do them; as,
Firſt, We are not obliged to abſtain from things indifferent that may have in them an Appearance of Evil to others, unleſs we have ſome grounds to conjecture, that they take offence, and are ſcandalized at them. We are not bound to ask every one that we meet with, whether they ſcruple ſuch and ſuch a thing that we muſt do; this were endleſs and ridiculous. We are not obliged to abſtain, if there be only a remote poſſibility of Scandal, unleſs there be alſo ſome great probability of it; nor are we bound to divine whether or no it be not poſſible that ſuch an Action of ours may be offenſive to ſome or other; but if there be no preſent probability to conjecture that ſuch a thing may be offenſive, we may then lawfully do whatever is lawful unto us. And therefore,
Firſt, If by comparing the Circumſtances of an Action together, we cannot probably gueſs any ſhould be offended at it, it is their weakneſs, and not our Sin, if they be offended at it. Indeed, whenever we converſe with others, it becomes our Chriſtian Prudence and Charity to weigh ſuch Circumſtances exactly, to conſider the Action that we do, though lawful yet whether or no it be common or unuſual; to conſider the Perſons with whom we are, whether weak o… ſtrong, whether ſcrupulous or reſolved Chriſtians; for that which may be lawful in ſome of theſe Circumſtances, may be unlawful in others of them: An Action may be lawful if it be common though it be done before a weak and ſcrupulous Christian, and it may be lawful though uncommon, if it be done before a ſtrong and a reſolved Christian; but if it be unuſual, and if it be done before a ſcrupulous and a weak Christian it may ſeem to have in it a great probability of giving of Offence and being a Scandal to them; and therefore we muſt forbear ſuch uncommon, unuſual actions before weak Chriſtians, in which there may be any probable gueſs that they will take offence, and be ſcandalized at them; but if upon examining theſe and the like Circumſtances, we can find no ſuch probability of giving of Offence, we may then make uſe of our Chriſtian Liberty in them.
Secondly, If after we have weighed theſe Circumſtances, and can find no probability of Scandal in them, if others with whom we are, or who are liable to take exception, if they do not diſcover their Exceptions, we are not bound to abſtain from any thing that is indifferently lawful. We have a hint of this from the Apoſtle, 1 Cor. 10.28. If any one ſay to you, this was offered to Idols, eat not; if he ſay to you. But if they take offence, and will not make it known, the offence, as it reſts in their own boſom, ſo ſhall it lie on their own heads, and we ſhall it be guiltleſs; and that's the firſt Limitation. We are not bound to abſtain from things lawful in themſelves, though they carry in them an appearance of Evil towards others, if there be no probable grounds to conjecture that they will be offended at them.
Secondly, We muſt conſider whether or not the Action that we do, which another takes offence at, be as indifferent to us, as it is indifferent in, reſpect of God, that is, whether it be of great conveniency, or of great importance and concernment to us, if it be not of ſuch convenience and importance, then the Rule of Charity obligeth us to abſtain from it. There are thoſe things that are indifferent in reſpect of God, that yet may not be indifferent in reſpect of us; becauſe they may be of great concernment unto us; if it be ſo, then we ought to obſerve this Method, as long as we may without any notable inconveniency: We muſt abſtain from theſe things, indeavouring in the mean time, to ſatisfie their Doubts, and inform their Conſciences of the Lawfulneſs of that wherewith they are offended. This Rule the Apoſtle lays down for us, Rom. 15.2. Let every one ſeek to pleaſe his Neighbour for his good to edification. We ought to abſtain from thoſe things that are indifferent in reſpect of God, and yet of importance unto us from the exceptions of others, ſo long as we have no notable inconveniency accruing to our ſelves thereby, endeavouring alſo to inform them of the lawfulneſs of them.
Object. But what if they continue ſcrupulous, and contemn Information, reſolving not to be ſatisfied with any Reaſons that we can produce, what must we do in this Caſe?
Truly it ceaſeth now from being any longer an offence to a weak Brother, Anſw. and becomes a groundleſs offence taken up by a peeviſh, froward and malicious perſon; and certainly in this caſe no man is bound to abſtain from that which is lawful, though he may give offence to ſuch an one; eſpecially, if it be of moment and concernment to him: As for inſtance; if any be unſatisfied of the lawfulneſs of another Man's Calling and Profeſſion, as at this day the Socinians are unſatisfied of the lawfulneſs of Warlike and Military Employments; if they will not be ſatisfied when ſufficient Reaſons are alledged to juſtifie it, we are not bound in this caſe to quit our Callings; for they are Matters of Concernment to us; but we are bound rather to neglect their Cenſures, as proceeding from Malice and Spite.
But what if others ſtill continue unſatisfied, not out of Pride and Malice, Object. but out of Weakneſs, as being inſufficient to receive that information from us that we give them, and cannot conceive of the depth of our Reaſons and Arguments for the juſtifying of ſuch and ſuch Actions, what ſhall we do in that Caſe?
Anſw. To this I Anſwer in the Third place; We are not bound to abſtain from what they are offended at, unleſs they produce ſome probable Grounds and Reaſons for their Offences. It is not enough to oblige our Conſciences, that they tell us they imagine ſuch a thing to be evil, unleſs they ſhew ſome Grounds for their Imagination; nor is it here required, that the Grounds they produce ſhould be demonſtrative; but it is enough if they be probable Grounds, though they amount not to prove the things that appear evil to them, to be in themſelves evil; yet if they prove theſe things carry in them a probable preſumption of evil, this is ſufficient to oblige us to abſtain from them. Hereupon it was that the Apoſtle forbid the Corinthians to eat Meat offered unto Idols; if any took offence at that Meat, others were not to eat thereof in their preſence and company, and that becauſe their offence had ſome probable ſhew of Reaſon to judge that they thought they had too much communion with Idols, becauſe they did eat of thoſe things that were ſacrificed to them: And upon this ground the Apoſtle himſelf reſolves, in 1 Cor. 8. ult. That if Meat made his Brother to offend, he would eat no Fleſh while the World ſtood; that is (as I take it) no Fleſh offered to Idols; for that is the Subject of which he had been treating all along that Chapter. Though it was lawful in it ſelf conſidered, yet becauſe the weak had probable Grounds and Reaſons to ſhew why Fleſh offered to Idols, might not be eaten, therefore he would abſtain from it whilſt the World ſtood. And ſo in like manner, if any except againſt what we do, and bring this Reaſon for it, That it is too like the Cuſtom of wicked Men, that none do thus and thus but the generality of the …ooſer and prophaner ſort; this is ſuch a Ground, that though the Thing is it ſelf be not ſinful, yet we ought hereupon to abſtain from it, being a probable ground of Evil, though the Thing in it ſelf be not evil. But now, if there be no ſuch probable Reaſons produced as carry in them a Shew and Appearance, that probably that is evil which we do, then we are not bound to abſtain merely becauſe ſuch a Man ſaith or thinks ſuch an Action is evil: As for inſtance; if any think, as of late many have taken exception againſt Preaching in a Pulpit, and by an Hour-Glaſs, as things unlawful, truly unleſs they produce ſome Grounds to prove theſe Things to be unlawful, their Cavils are not to be hearkned to, nor regarded; and ſo in any other Things that are Indifferent to be uſed.
In the laſt Place, take this Limitation alſo; We are not bound to abſtain from thoſe things that appear evil to others, though they are in themſelves lawful, unleſs in thoſe places, and at thoſe times where there is no danger of giving offence; at other times, and in other places we may lawfully do what is lawful. When there are any preſent that are weak and ſcrupulous, and apt to be ſcandalized at us, then we muſt have reſpect unto their weak Conſciences; but at other times we are left to the free and full uſe of our Chriſtian Liberty.
THE NATURE, DANGER, AGGRAVATIONS, and CURE of Preſumptuous Sinning: WITH THE Difference between Reſtraining and Sanctifying Grace, in effecting thereof. ON PSAL. XIX. ver. 13. Keep back thy Servant alſo from Preſumptuous Sins; let them not have dominion over me.
By EZEKIEL HOPKINS, late Lord Biſhop of London-Derry.
LONDON, Printed by E. H. for NATHANAEL RANEW, at the King's Arms in St. Paul's Church-Yard, 1693.