The Measures of Christian Obedience, Book 4 · Chapter 5
CHAP. V. Of these involuntary and consistent sins particularly; and of the first cause of innocent involuntariness, (viz.) Ignorance.
The CONTENTS.
A twofold knowledge necessary to choice, (viz.) a general understanding, and particular consideration. Consistent sins are either sins of ignorance, or of inconsideration. Of sins involuntary through ignorance of the general Law which makes a duty. How there is still room for it in the world. Of crying sins, which are against Natural Conscience, no man can be innocently ignorant. Of what others he may. This ignorance is necessary to all men for some time, and to some for all their lives. Mens sins upon it are not damning. Of sins involuntary through our ignorance of the present actions being included in the known Law, and meant by it. The causes of this ignorance. First, The difference between Good and Evil in some actions being not in kind, but only in degree. Secondly, The limitedness of most Laws, which admit of exceptions. Thirdly, The indirect obligations which pass upon several indifferent actions. Fourthly, The clashing of several Laws, whence one is transgressed in pursute of another; the great errour upon this score is in the case of zeal. Fifthly, The clashing of Laws with opinions or prejudices.
BUt in regard this consistence of our ignorant and unconsidered slips, is a matter of so great account in the quieting and comforting of troubled and fearfull Consciences; I will yet proceed to enquire of it more distinctly, and to shew what particular ignorances those are which will cause that innocent involuntariness, which Christs Gospel doth not punish, as has been already shewn, but graciously dispense with.
To him that knows to do good, saith St James, and doth it not; to him 'tis sin, Jam. 4.17. And the reason why it is so is this, because that sin which a man knows and sees, he wills and chooses; but if he commit sin, when he sees it not, it is not imputed to him for a sin, because it is not chosen by him.
That we may clearly understand then what ignorance renders any sin involuntary, and therefore unpunishable, it is very proper to enquire what knowledge is necessary unto choice, and fit to make any sin to be esteemed voluntary and chosen.
Now to our choice of any sin, there is a two-fold knowledge necessary.
First, An habitual and general knowledge that the action is sinfull.
Secondly, An actual use and exercise of that knowledge in a particular animadvertence, and express thinking upon what we know; which is consideration.
Both these are necessary to a chosen sin; for we must both know an action to be a sin, and also actually bethink our selves, and consider of its sinfulness, before we can be said to chuse the sin, and wilfully to disobey in it.
1. Before we can be said to chuse the sinfulness of any action, it is necessary that we know habitually and in the general, that the action, whensoever it is committed, is sinfull.
I call that an habitual and general knowledge, when we are not to learn of any sinfull action that there is a Law that forbids it, nor are in any doubts or darkness in our own thoughts whether it be a sin, or no. But if it is proposed to our minds, they are already resolved about it, and need not further to enquire of it; they know and judge it to be a sin when they are asked the question, and that is their standing opinion and fixt perswasion. And this knowledge, because it is no more of one particular action than of another, I call general; and because it is fixt and permanent, having grown into a lasting impression and habitual judgment of the mind, I call an habitual knowledge.
Now that we may be said to chuse to sin and disobey in any particular action, it is necessary that we have this general and habitual knowledge of its sinfulness. For if we do not understand that, although we do chuse the action, yet we cannot be esteemed to chuse the sin, since our will may be all the while innocent and obedient, and ready to refuse the action if it were made to see that it is sinful. We can have no choice of that whereof we have no apprehension; for the will, as it is truly said, is a blind faculty, and can chuse nothing till it be represented and proposed to it by the understanding. So that if our minds are in darkness about any action, and have no knowledge of its being forbidden; our wills can have no share in chusing of the sin; but since it was unknown, it must be also involuntary and unchosen.
But besides this general and habitual knowledge of the sinfulness of any action; there is moreover necessarily required to our choice of it,
2. An actual use and exercise of that knowledge in a particular animadvertence, and express thinking upon what we know, which is consideration. For there is no knowledge that directs and influences our choice, further than we actually attend to it, and consider of it; but if at any time we did not think of it, it is all one as if we did not know it. Nothing is a motive to our will, further than it is heeded and attended to at the time of willing; and unless we see and consider of it then, when we are to chuse upon it. For in this Case the Civilians Maxim is very true, aNon apparentis, & non existentis, eadem est ratio.That which doth not appear to be, is of no more account than if really it were not at all.
That any sin then may be said to be willed and chosen by us, it is necessary that it occur to our thoughts, and be present to our minds at the time of chusing of it. For if we transgress when we do not think of it, our heart may be innocent all the while, and our will incur no disobedience at all, since if we did but consider of the sin, we would by no means embrace, but utterly refuse it. So that all that can be charged upon us in such Cases is only the hast and errour of our understandings, but not any rebellion in our wills; for our heart is good, although the outward action appear to be evil.
Now since both a general knowledge, and a particular consideration are necessary in every wilful and chosen sin; the involuntariness of any transgressions may arise from the want of either of them. So that those sins are justly reputed to be involuntary and unchosen which proceed,
1. From the want of the general knowledge, as in all sins of ignorance.
2. From the want of particular animadvertence, as in all sins of inconsideration.
1. The first Cause of an innocent and pardonable involuntariness, is ignorance of our Duty; when we venture to do what God forbids, because we do not know that he has forbidden it.
And this ignorance may enter upon two accounts, either,
First, From our ignorance, or mistake of the Law it self, when we know not that God has made any such Law as our present action is a transgression of. Or,
Secondly, From our ignorance, or mistake of the thing it self, which the Law enjoins or forbids, when we know not that our present action comes under that which in the known Law is enjoined or forbidden.
Thus, for instance, a man may sin by backbiting, censoriousness, &c. either because he knows not that backbiting and censoriousness are things prohibited, or because he knows not that what he doth is censuring and backbiting. And either way the errour may be confined to his understanding, and the transgression be no where else but in his mind, but may not reach his heart or will at all. For he would neither utter the backbiting nor censorious word, if he knew that it were against God's will; but for this very reason he ventures on them, because he knows not that actions of that kind are forbidden, or that his is of that forbidden kind of actions.
First, The first sort of ignorance, which can effect an innocent involuntariness, is our ignorance of the general Law which makes a Duty, when we know not that God has given any such Commandment as our present action is a transgression of.
All the Laws of Christ are not known by every man, but some are ignorant of one or other of them. Nay there is no man, how perfect soever his knowledg of them be at present, but at some time he did not know them. He had a time of learning before he attained to a compleat understanding of them. For our knowledge of them, as of all things else, is gradual; it goes on by steps, and from the notice of one proceeds to the notice of another. So that even the wise and learned themselves do not at all times see all those things which Christ has required of them, but pass through a long time of ignorance before they arrive at that pitch of compleat knowledge.
But then there are others who have neither abilities nor opportunities to know every particular Law of Christ in a longer time, nor some, it may be, in their whole lives. For how many men are there in the world whose understanding is slow, and who come to apprehend things with great difficulty? And as their faculties are narrow, so are their opportunies very small. For although they are most heartily willing and desirous to see all that God has required of them, that they may keep and practise it; yet their education has been so poor, that they cannot read it; the place which Gods Providence has allotted for them is so destitute, that they are far from them who should instruct them in it; their condition in the world is so subject and dependant, that they have little time and leisure of their own wherein to seek instruction; and their apprehensions are so slow, and their memories so frail, that it is not much of it at a time which they can retain when they have got the freedome of it. They are servants, or poor men, and must be working for their bodily maintenance, when they should be in search of spiritual Doctrine.
Indeed through the infinite goodness and gracious Providence of God, it seldome happens, if at all, that they who have honest hearts, which stand ready and prepared to obey his Laws, in Christian Countries live long without the means of understanding them. For although they themselves cannot read; yet, if they desire it, and seek after it, they cannot miss of Christian people, and of Christian Guides who will be most ready and willing to instruct them. So that no man amongst them, whose heart is first desirous of it, can ever be supposed to want all opportunities of coming to the knowledg of his Duty.
But then we must consider, that knowledge of our Duty is a word of a great latitude, and has many parts and degrees in it. For our Duty takes up a great compass, no less than all the particular Laws, which are contained under the general Precepts of Piety, Sobriety, Justice, Charity, Peaceableness. And although every mans opportunities will serve him to know some, and to understand the most general and comprehensive; yet will they not enable him to understand all. Our whole Duty, 'tis true, both towards God and men, is comprehended in that one Law of Love, which, as St Paul says, is the fulfilling of the Law, Rom. 13.10. So that if every man had but the wit and parts, the time and leisure to make deductions, and to run this general Law into as many particular instances and expressions as it would reach to, in the knowledge of that one Law, which is soon learned, he might have it within his own power when he would to understand all the rest, which are contained within the compass of those two great Branches, and general Heads of Duty. But alas! it is not every common head, no nor very many even of the wise and learned, who are so quick and ready, so full and comprehensive, in making inferences. But they have need to be showed the particulars, and are not able of themselves to collect them by a tedious▪ and comprehensive train of consequences. So that even when they have learned their obligation to the most material and general Precepts of the Gospel; yet may there be several Particular ones still remaining, which not only the poor and ignorant, but they also who think themselves to be more wise and learned, do not see, and take themselves to be obliged by.
As for the crying sins of Perjury, Adultery, Murther, Theft, Oppression, Lying, Slander, and the like, which even natural Conscience, without the assistance and instruction of Christ's Gospel, would be afraid of; these, 'tis true, no man, who is grown up to years of common reason and discretion, can be ignorant of, and yet be innocent. But then besides these, there are many other sins which are not of so black a Die, or of so mischievous a Nature, which many of them who profess the Gospel, through the littleness of their abilities, their leisure, or opportunities, do not understand to be sinful. Their Consciences are not afraid of them, nor check them either before, or after they have committed them. For how many are there of the Professors of Christ's Religion, who never think of being called to an account for lasciviousness and uncleanness, for passionateness and uncourteousness, for backbiting and censoriousness, for disturbing the publick peace, and speaking evil of Dignities, for not speaking well of an enemy, or not praying for him, or for the like Breaches of several other particular Laws of Christ's Gospel, whereby at the last Day we must all be judged? Alas! they know not of any such Laws, nor ever think of being tryed by them. In the Gospel, 'tis very true, they are all recorded, and by Christs Ministers at one time or other they are all proclaimed, and by some exemplary good men, although God knows they are very few, in one place or other they are duly practised; but yet for all this a great many Christian men are ignorant of some or other of them. For either they cannot read the Scriptures where they are mentioned, or they have not opportunity to hear the Preacher when every one of them particularly is taught, or they are not in sight and observation of those patterns of piety by whom they are practised; so that still they do not understand them. Or if at last they do come to know them, yet is it some time first, and they acted several times against them, before they saw that they were bound by them.
So that still we see there is room in the World for sins of ignorance, from mens not knowing of the Law which they sin against. Several particular Laws, which lye more remote, and are not so plainly of natural obligation, nor startled at by natural Conscience, are oftentimes, and by many persons transgressed, because they do not perceive themselves to be bound by them.
And as for this ignorance of one Branch or other of their Duty, it is some mens unhappiness rather than their fault; they do not so truly chuse it, as through an unchosen necessity fall under it. For it is necessary to all people whether they will or no for some time; and to some for all their lives.
It is necessary, I say, to all people whether they will or no for some time. For by the very constitution of our Nature, which is before any thing of our own chusing, we are born ignorant: the mind of man being, as Aristotle compares it, like a blank paper, wherein is nothing written. No man ever since Adam came into the World in the free exercise of his understanding, and with his perfect wits about him. And when after some time we do begin to know, yet even then is all our knowledg gradual, and by little and little. For we first learn one thing, and then another, and so by several steps attain at last to a competent pitch of knowledge. When therefore any man doth begin to know Gods will, and to discern his Laws; yet is it not possible that he should understand them all at once: but some of them every man must needs be ignorant of, till he has had time to learn and know them all.
To some people, I say, it is necessary for their whole lives, to their dying Day they do not arrive to the understanding of some things which God has required of them. And that because they wanted either abilities, or opportunities, neither of which is of their own chusing. They are of a slow understanding, and have not those means of instruction, or that time and leisure to attend upon it, which others have. And that by reason of their place and low condition in the world, wherein it was Gods pleasure, and not their own, to dispose of them.
But now this ignorance of some or other of Christ's Laws, being thus involuntary, it must likewise be innocent. For there is no damning sin and disobedience but in our own choice; so that as long as the heart is true to God, he will not be at enmity for any thing else which may seem to be against him.
And since our ignorance it self is innocent, the sinning upon it will never be rebellious and damning. For the disobedience is not any way chosen, neither in it self, nor in its Cause; we do not chuse the sin, because we do not see that the action is sinful, nor do we chuse not to see it, because we cannot help it. But where there is no choice, there will be there no condemnation. So that the action which is done against the Law, shall not be punished by the Law, if we were thus innocently ignorant of the Law whereof it was a transgression.
And that it will not, is plain. For God never did, nor ever will condemn any man for the transgression of a particular Law, before he has had all due means and necessary opportunities, such as may be sufficient to any honest and willing heart, to understand it. The Jewish Law obliged none but those whom it was proclaimed to, who had the advantages of being instructed out of it. It is they only, says St Paul, who have sinned in or under the Law, who shall be judged by the Law, Rom. 2.12. The Law of Christ did not bind men until they had sufficient means and opportunities of knowing it,Rom. 5.13. and being convinced by it. If ye were blind, or wanted abilities, says our Saviour to the Pharisees, you should have no sin, John 9.41. And again, if I had not given them sufficient opportunities of knowing, come, and spoken unto them, they had not had sin; but now since I have, they have no cloak, or no bforeign.pretence or excuse for their sin. Nay, if I had not given them all due means of conviction, and done among them the works which no other man hath done, they had not had sin still, John 15.22, 24.
These slips of honest ignorance of our Duty are no more punished under the Gospel of Christ, than they were under the Law of Moses. For Christ our High Priest doth attone for them by virtue of his Sacrifice of himself, as well as the Aaronical Priest in behalf of the ignorantly offending Jews, made an attonement for them by his sin-offering, Levit. 4.2, 3, &c. This St Paul tells us in his comparison of Christ's Priesthood with that of the line of Aaron. In his interceding to God, and offering Sacrifice for sins, he can have compassion on the ignorant, Heb. 5.2.
Ignorance therefore of the general Law which makes any thing a Duty, so long as it is not wilful and affected by us, through the merits of Christ's Sacrifice, and the Grace of his Gospel, renders those offences, which we commit under it, pardonable transgressions; such as do not destroy a state of Grace, but consist with it.
And this is the very determination which St Cyprian gives in the Case of transgressing our Lords institution, in the participation of the Lords Supper. For some Churches in those Days were wont to make use of Water instead of Wine, in which way of communicating several of them had been educated and brought up, having received it ignorantly and in the simplicity of their hearts, as they had done other things of their Religion, from the practice and tradition of their Forefathers. Now as for the usage it self, St Cyprian declares plainly that it is a breach of Duty, and a custom very dangerous and sinful. cInvenimus non à nobis observari quod mandatum est, nisi eadem quae Dominus secit, nos quoque faciamus, & calicem pari ratione miscentes à Divino magisterio non recedamus.It is, says he, against our Lords Command, who plainly bid us do what he did; i. e. make use of bread and wine, which were those things that he used. dApparet sanguinem Christi non offerri, si deest vinum calici, nec Sacrificiam Domini cum legitima Sanctificatione celebrari, nisi Oblatio & Sacrificium nostrum responderit Passioni. Quomodo … lim de Creatura vitis novum vinum cum Christo in Regno Patris bibemus, si in Sacrificio Dei Patris & Christi vinum non offerimus, nec calicem Domini Dominica traditione miscemus?The blood of Christ is not offered if there be no wine in the cup to represent it; and how can we ever hope to drink wine with him in his Fathers Kingdom, if we drink it not at his Table here on Earth? So that in the good Fathers judgment the Duty was express, the Law binding, and the transgression dangerous. But yet as for those innocent and well-meaning souls, who had no opportunity to be told of it, but were bred up in a contrary way, under the authority of a tradition that opposed it, and therefore in the simplicity of their hearts were ignorant of it: eSiquis de antecessoribus nostris vel ignoranter, vel simpliciter non hoc observavit ac tenuit, quod nos Dominus …acere exemplo & magisterio suo docuit: potest simplicitati ejas de indulgentia Domini venia concedi; nobis vero non poterit ignosci, qui nunc à Domino admoniti & instructi sumus ut calicem Dominicum vino mixtum, secundum quod Dominus obtulit, osseramus. —agentes graetias quod dum instruit de futuro quid facere debeamus; de praeterito ignoscit quod simpliciter erravimus. Cypr. Ep. ad Caecil. quae est Ed. Rigalt. 63.They, says he, even whilst they do transgress shall go unpunished. Their simplicity and ignorance shall excuse them, whilst our knowledg will certainly condemn us; they shall be pardoned, because they could not know it, but we shall be punished because, when we might have known and kept it, if we would, we neglected and despised it. In the mean time herein is Gods great mercy shown to us, and for this should we return most hearty thanks to him, that even now, when he plainly instructs us in that which under pain of his displeasure we are to do hereafter; he, at the same time, pardons us for all that, which through simplicity and honest ignorance we have already done.
And as this innocent unwill'd ignorance of the Law it self excuses all those transgressions which we incur by reason of it; so doth
2. The second sort of ignorance, (viz.) the ignorance of the thing it self which the Law injoyns or forbids, when we know not that our present action is included in it, or meant by it.
Gods Laws, as all others, run in general terms, and never go to reckon up all particular actions which are with them or against them, but leave the judging and discerning of that to our own selves. He tells us that theft and revenge are sinfull, but leaves us to inform our selves what actions are thievish and revengefull. He teaches us that Covetousness is forbidden, but he puts us to see of the action before us that it be covetous; and the same he doth in every other Law. For that which he expresly mentions, is the general name of the action which he forbids; but as for the particular application, he leaves that to our own selves.
Now here is the wide place for the ignorance and errours of all sorts of men. For what Arrian sayes of happiness and misery, is equally true of sin and duty: fforeign. Arrian. Comment. in Epict. lib. 3. cap. 26.in the application of the acknowledged notion or law to particular things or actions is the cause of all our evils; here the great scene of ignorance in morals, the field of doubting and dispute lies. The great controversies which men have either in their own thoughts, or with Gods ministers, is not so much whether evil-speaking, back-biting, censoriousness, unpeaceableness, drunkenness, sensuality, or any such prohibited vice be a sin. For as to that the Law is express, the very word is mentioned in it, and he that reads or hears the Law, if he attend to what he reads or hears, cannot but observe and understand it. But the great doubt is, whether this or that particular action, which they are about to commit, be indeed a censorious, an unpeaceable, a sensual, or a drunken action.
And the Reasons of this are several. For,
1. In some actions, although we know the general Law, yet we know not whether the particular action be comprehended under it; because what is forbidden in the Law differs from what is innocent, not in kind, but only in degree. For a great part of our appetites and actions are neither determined to good nor ill in their whole nature, but only as they are in certain measures. The use of meats and drinks within due bounds is harmless, but beyond that 'tis intemperance; the desire and search of money in a moderate degree is lawfull, but above that 'tis Covetousness; the modest pursute of honour and promotion is innocent, but when it exceeds it is ambition; to have just thoughts of a mans self is allowable, but to be puffed up with over-high conceits is pride; and so it is in several other instances. A great many passions and actions are not alwayes sinful, but so far only as they are deficient or exceed. Which holding true of several virtues and vices, made Aristotle lay it down as a part of the nature of virtue in general, that it is something consisting in gforeign, &c. Arist. Eth. ad Nicom. l. 2. c. 6.mediocrity; and agreeably that vice is something consisting in defectiveness or excess.
Now the actions which are prohibited by several Laws, not coming under the compass of the Laws in their whole natures, but only when they are arrived to certain measures and degrees; herein, after we have known the general Law, lies the difficulty and unresolvedness, whether or no the present action falls under it. For it is a very hard thing, and, it may be, impossible to any humane understanding, to fix the exact bounds and utmost limits of virtue and vice, to draw a line precisely between them, and tell to a tittle how many degrees are innocent, and the just place where the excess begins. Here the Wise and Learned themselves are at a loss, and much more the rude and ignorant; so that in Laws of this nature they may many times mistake their sin for their liberty and allowance, and go beyond the innocent degree, when they do not know it.
2. In other actions, although we do know the general Law, yet many times we are ignorant of the present actions being comprehended under it, because the Law is not absolute and unlimited, but admits of several exceptions, whereof we may mistake the present action to be one.
The great and general Laws of Christ, as of any other Legislator, have several cases which are not included in the general name of the duty injoyned or of the sin prohibited in the Law, but are exempt from it. What Duty is injoyned in more universal words, than that of Peace? but yet in several cases we not only may, but out of Duty must nourish contention: For we are bid to contend earnestly for the Faith which was once delivered to the Saints, Jud. vers. 3. We must be concerned for God and Religion, when others concern themselves against them. We are not tamely and unaffectedly to see Gods Laws cancelled, or our countries peace disturbed; but must strive and contend with as much wise zeal and active courage, and with infinitely more honour and peace of mind, to maintain and defend, than ill men do to oppose and destroy them. Again, what Law is delivered in fuller and plainer terms, than that of forgiving injuries? but yet there are several cases wherein we may justly seek amends for them. For we may bring a malefactor to condign punishment, or an injurious man to restitution; and the like is observable of other Laws.
Now those actions which come under the general name of the sin prohibited, not being forbidden universally, but some being excepted; here again is room for ignorance and mistake about the particular action after we have known the general Duty. For we may take that to be a case excepted, which is indeed a case prohibited; and venture upon an action as an exempted liberty, which in truth and reality is a forbidden sin.
3. In other actions, although we know the general Law, yet many times we are in ignorance about the particular action, because there are several actions which are not directly forbidden by any Law, but are alwayes innocent and indifferent, unless when some Law takes hold of them indirectly. The action is usually allowed, except when it is committed in such a manner as that the transgression of some Law accompanies it. There is no Law against it self, but only against some thing that is annexed to it. For God has not given a particular Law for every sort of actions, but has left us in several to govern our selves by other motives and inducements of pleasure, honour, or interest, and not by virtue of a Commandment. But although these unrestrained actions are no matter of a particular Law, which expresly names them, and directly binds us up to one side, either in chusing, or refusing the whole kind of them: yet in our use and exercise of them, they may at one time or other fall under the power of several. For, to illustrate this by an instance, there is no Law which directly and expresly, either enjoyns or forbids us to play at cards, or other pastime; but yet several Laws commanding or forbidding other things may be transgressed in our use of them. For even in a game at cards we may incur the sin of Covetousness, by our desire of money; the sin of Injustice, by our endeavours to cheat and cozen; and the sins of passionateness, impatience, and unpeaceableness, by our repining at our ill luck, our quarrelling, and contending; and the like might be shewn in other cases.
Now seeing several actions which in themselves are thus innocent, and under no Law; may yet, at one time or other, by reason of some thing concomitant, and annexed to them, be indirectly a transgression of a Law: here is still a further reason, why, when we know the general Law, we yet are ignorant of our present actions being forbid by it. For the Law doth not look upon it directly, but takes a compass before it comprehends it. They lie not in the same line, and so one may be particularly seen and considered of, and much more known and understood in the general, without seeing of the other.
4. In other actions, although we know the General Law which we sin against, yet we do not believe that our present action is included in it, or forbid by it, because another Law happens to clash with it in some instance, and seems to injoyn and justifie what we do, although that be transgressed by it. For it often happens in a Christians Life that two Laws interfere, and command differently in the same instance. Our Duty is at variance with it self, so that when we pursue obedience in one particular, another is disobeyed by us. How obvious and usual is it for him who would avoid the passion and impatience of discourse, to fall into a fault of the opposite extream, by fullenness and unsociable moroseness? What is more common than for men to be over-censorious and troublesomly rigid in conversation, who aim at nothing but to be severely virtuous, and piously austere? It is an obvious errour for any, whilst they intend a charitable feasting, to run into some small intemperance; for inoffensiveness and kind compliance, to justle out the due severities of reproof; for severity to exceed into ungentleness, for affection to degenerate into fondness; and, which is the great instance of errour upon this score, for our zeal for God to disturb the peace, and transgress the bounds of charity towards men.
I do not mean such zeal as transgresses notorious and weighty Laws, for disputable, nay, even for clear and evident Doctrines and Opinions. A zeal that will stick at nothing, but bursts through all Gods Commands to propagate an Article, and ventures upon murders, tumults, lying, slander, wars, blood-shed, and other instances of a most notorious and damning disobedience in practice, to promote an Orthodox belief. For these are such instances of offence as no honest heart can overlook; but if a man has not debauched his Conscience, they must needs appear to be of a frightful guilt, and of a damning nature. Any virtuous temper must abhor, and every good conscience utterly condemn them. So that no man of an hon…st and obedient heart can ever hope to serve God by them, or think any pretence whatsoever of force enough to justifie the practice of them.
But then there are other sins, which are of a smaller guilt, or of a more alterable nature, such as either are not greatly, or not alwayes evil; but only when they happen to have ill effects, or are in an exorbitant degree: and these an eager zeal doth many times drive men to, and they think all is obedience, even when they proceed so far in them as to disobey. Mens … for those Opinions which they account Religious, … them daily into estrangedness of mind, and … of behaviour, into passione disputes, and … reflections, into animosities, and disquietness, and a great breach of mutual charity and love. And all these, though really they are breaches of their Duty, are looked upon as innocent, nay, praise-worthy; they judge them to come from an honest Principle, and therefore doubt not but that they will end in an happy reward. The duty of pious zeal is the spring, although it contract much of humane passion in the passage; and that they hope will be acceptable to God, which goes under cover of a Commandment, and comes to serve him.
And this was the case in that hot and sinfull contest, which happened betwixt those two great lights of Virtue and Learning, Epiphanius and Chrysostome. For it was a zeal for publick good, and against such things as were likely, in their opinion, to corrupt the Faith, or disturb the Peace, or pervert the practice of the Church, which transported them into that warm contention that ended in an uncharitable breach and passionate imprecation; when hforeign. Sozom. Hist. Eccl. lib. 8. c. 15. Another instance of this we have in Tertullian, who through a Zeal for a severe virtue, which he thought was more strictly injoyn'd among the Montanists than the Catholicks, was erroneously insnared into the Montanists Separation, and into a sinfull neglect of the Catholick Communion. Concerning whose Opinions, which led him into that criminal breach, Rigaltius sayes thus, —Haereses Tertulliani quae dicuntur, eae vix aliud praecipiebant quam martyria fortiora, jejunia sicciora, castimoniam sanctiorem, nuptias scilicet unas aut nullas. In quibus quicquid peccavit, id omne virtutis amore vehementiore peccasse videatur. Rigalt. Observ. in lib. Tertull. ad Praxeam.Epiphanius wrote to Chrysostome, That he hoped he would lose his See, and never dye a Bishop; and Chrysostome replyed to him, that he hoped he would come to an untimely end, and never return safe into his own city.
And a real transgression of one Law being thus, through the clashing and enterfering of two Laws of Christ, in fair appearance an act of laudable and necessary obedience to another: Here again is a further reason, why, when we know the Law which we sin against, we yet think that our action is not sinfull, because we take it to be justified, nay, what is more, commanded by another.
5. In other actions, although we know the General Law which is transgressed, yet we take our present action not to be comprized under it, because of some prejudices which exempt it. There is oft-times a clashing and enterfering of Laws and Opinions, as well as of one Law with another. For men entertain several perswasions which are inconsistent with some instances of Duty, and that make them look upon themselves in those cases not to be obliged by them. Their Opinion justifies one thing, when the Law commands another; it contracts its force, and evacuates its obligation; and makes them venture confidently upon several actions, whereby the Law is transgressed, by making them first to believe that in those actions they are not obliged by it.
And because this is so universal a cause of Ignorance and Errour, and so powerfull in making men both overlook Gods plain Laws, and, even whilst they consider of them, evacuate and undermine them; I think it very needfull to be more full in its explication, and shall therefore state it more largely in the next Chapter.