"And he left his garment in her hand,
and fled, and got him out." --
We
have here, and in the context, an account of that remarkable behavior of Joseph
in the house of Potiphar, which was the occasion both of his great affliction,
and also of his high advancement and prosperity in the land of Egypt.
We read in the beginning of
the chapter, how Joseph, after he had been so cruelly treated by his brethren,
and sold into Egypt for a slave, was advanced in the house of Potiphar, who had
bought him. Joseph was one that feared God, and therefore God was with him; and
so influenced the heart of Potiphar his master, that instead of keeping him as a
mere slave, to which purpose he was sold, he made him his steward and overseer
over his house, and all that he had was put into his hands; in so much, that we
are told, verse 6, “That he left all that he had in his hand; and he knew not
ought that he had, save the bread which he did eat.” — While Joseph was in
these prosperous circumstances, he met with a great temptation in his master’s
house. We are told that, he being a goodly person and well favored, his mistress
cast her eyes upon and lusted after him, and used all her art to tempt him to
commit uncleanness with her.
Concerning this temptation,
and his behavior under it, many things are worthy to be noted. Particularly,
We may observe how great the
temptation was, that he was under. It is to be considered, that Joseph was now
in his youth; a season of life, when persons are most liable to be
overcome by temptations of this nature. And he was in a state of unexpected prosperity
in Potiphar’s house; which has a tendency to lift persons up, especially young
ones, whereby commonly they more easily fall before temptations.
And then, the superiority
of the person that laid the temptation before him, rendered it much the
greater. She was his mistress, and he a servant under her. And the manner
of her tempting him. She did not only carry herself so towards Joseph, as to
give him cause to suspect that he might be admitted to such criminal
converse with her; but she directly proposed it to him; plainly
manifesting her disposition to it. So that here was no such thing as suspicion
of her unwillingness to deter him, but a manifestation of her desire to entice
him to it. Yea, she appeared greatly engaged in the matter. And there was not
only her desire manifested to entice him, but her authority over him to enforce
the temptation. She was his mistress, and he might well imagine, that if he
utterly refused a compliance, he should incur her displeasure. And she, being
his master’s wife, had power to do much to his disadvantage, and to render his
circumstances more uncomfortable in the family.
And the temptation was the
greater, in that she did not only tempt him once, but frequently, day by day,
verse 10. And at last became more violent with him. She caught him by his
garment, saying, Lie with me.
His behavior was very
remarkable under these temptations. He absolutely refused any compliance with
them. He made no reply that manifested as though the temptation had gained at
all upon him; so much as to hesitate about it, or at all deliberate upon it. He
complied in no degree, either to the gross act she proposed, or anything tending
towards it, or that should at all be gratifying to her wicked inclination. And
he persisted resolute and unshaken under her continual solicitations, verse 10,
“And it came to pass as she spake to Joseph day by day, that he hearkened not
unto her, to lie by her, or to be with her.” He, to his utmost, avoided so
much as being where she was. And the motives and principles, from which he
acted, manifested by his reply to her solicitations, are remarkable. — He
first sets before her, how injuriously he should act against his master, if he
should comply with her proposal. “Behold, my master — hath committed all
that he hath to my hand; there is none greater in this house than I; neither
hath he kept back any thing from me, but thee, because thou art his wife.” But
he then proceeded to inform her of that, which, above all things, deterred him
from a compliance, viz. that it would be great wickedness, and sin
against God. — ”How shall I do this, and sin against God?” He would not do
any such thing, as he would not injure his master; but that which influenced
more than all on this occasion, was the fear of sinning against God. On this
account he persisted in his resolution to the last.
In the text we have an
account of his behavior under the last and greatest temptation that he had from
her. This temptation was great, as it was at a time when there was nobody in the
house but he and his mistress, verse 11. There was an opportunity to commit the
fact with the greatest secrecy. And at this time it seems that she was more
violent than ever before. She caught him by the garment, etc. She laid hold on
him, as though she were resolute to attain her purpose of him.
Under these circumstances he
not only refused her, but fled from her, as he would have done from one that was
going to assassinate him. He escaped, as for his life. He not only would not be
guilty of such a fact, but neither would he by any means be in the house with
her, where he should be in the way of her temptation. — This behavior of
Joseph is doubtless recorded for the instruction of all. Therefore from the
words I shall observe, that it is our duty, not only to avoid those things that
are themselves sinful, but also, as far as may be, those things that lead and
expose to sin.
SECTION I
Why we should avoid
what tends to sin.
Thus did Joseph: he not only
refused actually to commit uncleanness with his mistress, who enticed him; but
refused to be there, where he should be in the way of temptation, verse 10. He
refused to lie by her, or be with her. And in the text we are told, “he fled
and got him out;” would by no means be in her company. Though it was no sin in
itself, for Joseph to be in the house where his mistress was; but under these
circumstances it would expose him to sin. Joseph was sensible [that] he had
naturally a corrupt heart, that tended to betray him to sin. And therefore he
would by no means be in the way of temptation, but with haste he fled, he ran
from the dangerous place. Inasmuch as he was exposed to sin in that house, he
fled out of it with as much haste as if it had been on fire; or full of enemies,
who stood ready with drawn swords to stab him to the very heart. When she took
him by the garment, he left his garment in her hands. He had rather lose his
garment, than stay a moment there, where he was in such danger of losing his
chastity.
I said, that persons should
avoid things that expose to sin, as far as may be; because it is possible
that persons may be called to expose themselves to temptation; and when
it is so, they may hope for divine strength and protection under temptation.
It may be a man’s
indispensable duty to undertake an office, or a work, attended with a great deal
of temptation. Thus ordinarily a man ought not to run into the temptation
of being persecuted for the true religion; lest the temptation should be too
hard for him; but should avoid it, as much as may be. Therefore Christ thus
directs his disciples, Mat. 10:23, “When ye be persecuted in one city, flee to
another.” Yet, the case may be so, that a man may be called not to flee from
persecution; but to run the venture of such a trial, trusting in God to uphold
him under it. Ministers and magistrates may be obliged to continue with their
people in such circumstances; as Nehemiah says, Neh. 6:11, “Should such a man
as I flee?” So the apostles. — Yea, they may be called to go into the midst
of it; to those places where they cannot reasonably expect but to meet with such
temptations. So Paul went up to Jerusalem, where he knew beforehand, that there
bonds and affliction awaited him, Acts 20:23.
So in some other cases, the
necessity of affairs may call upon men to engage in some business that is
peculiarly attended with temptations. But when it is so, the are indeed least
exposed to sin; for they are always safest in the way of duty. Pro. 10:9, “He
that walketh uprightly, walketh surely.” And though there be many things by
which they may have extraordinary temptations, in the affairs they have
undertaken, yet if they have a clear call, it is no presumption to hope for
divine support and preservation in it.
But for persons needlessly
to expose themselves to temptation, and to do those things that tend to sin, is
unwarrantable, and contrary to that excellent example set before us. And that we
ought to avoid not only those things that are in themselves sinful, but also
those things that lead and expose to sin, is manifest by the following
arguments:
First,
it is very evident that we ought to use our utmost endeavors to avoid sin; which
is inconsistent with needlessly doing those things, that expose and lead to sin.
And the greater any evil is, the greater care, and the more earnest endeavors,
does it require to avoid it. Those evils that appear to us very great and
dreadful, we use proportionably great care to avoid. And therefore the greatest
evil of all, requires the greatest and utmost care to avoid it.
Sin is an infinite evil,
because committed against an infinitely great and excellent Being, and so a
violation of infinite obligation. Therefore however great our care be to avoid
sin, it cannot be more than proportionable to the evil we would avoid. Our care
and endeavor cannot be infinite, as the evil of sin is infinite. We ought to use
every method that tends to the avoiding of sin. This is manifest to reason. —
And not only so, but this is positively required of us in the Word of God. Jos.
22:5, “Take diligent heed to do the commandment and the law, which Moses the
servant of the Lord charged you, to love the Lord your God, and to walk in all
his ways, and to keep his commandments, and to cleave unto him, and to serve him
with all your soul.” Deu. 4:15, 16, “Take ye therefore good heed unto
yourselves, lest ye corrupt yourselves.” Chap. 12:30, “Take heed to thyself,
that thou be not snared,” etc. Luke 12:15, “Take heed and beware of
covetousness.” 1 Cor. 10:12, “Let him that thinketh he standeth take heed
lest he fall.” Deu. 4:9. “Take heed to thyself, keep thy soul diligently.”
These and many other texts of Scripture, plainly require of us the utmost
possible diligence and caution to avoid sin.
But how can he be said to
use the utmost possible diligence and caution to avoid sin, that voluntarily
does those things which naturally expose and lead to sin? How can he be said
with the utmost possible caution to avoid an enemy, that voluntarily lays
himself in his way? How can he be said to use the utmost possible caution to
preserve the life of his child, that suffers it to go on the edge of precipices
or pits; or to play on the borders of a deep gulf; or to wander in a wood, that
is haunted by beasts of prey?
Second,
it is evident that we ought to avoid those things that expose and lead to sin;
because a due sense of the evil of sin, and a just hatred of it, will
necessarily have this effect upon us, to cause us so to do. — If we were duly
sensible of the evil and dreadful nature of sin, we should have an exceeding
dread of it upon our spirits. We should hate it worse than death, and should
fear it worse than the devil himself; and dread it even as we dread damnation.
But those things that men exceedingly dread, they naturally shun; and they avoid
those things that they apprehend expose to them. As a child, that has been
greatly terrified by the sight of any wild beast, will by no means be persuaded
to go where it apprehends that it shall fall in its way.
As sin in its own nature is
infinitely hateful, so in its natural tendency it is infinitely dreadful. It is
the tendency of all sin, eternally to undo the soul. Every sin naturally carries
hell in it! Therefore, all sin ought to be treated by us as we would treat a
thing that is infinitely terrible. If any one sin, yea, the least sin, [does]
not necessarily bring eternal ruin with it, this is owing to nothing but the
free grace and mercy of God to us, and not to the nature and tendency of sin
itself. But certainly, we ought not to take the less care to avoid sin, or all
that tends to it, for the freeness and greatness of God’s mercy to us, through
which there is hope of pardon; for that would be indeed a most ungrateful and
vile abuse of mercy. Were it made known to us, that if we ever voluntarily
committed any particular act of sin, we should be damned without any remedy or
escape, should we not exceedingly dread the commission of such? Should we not be
very watchful and careful to stand at the greatest distance from that sin; and
from everything that might expose us to it; and that has any tendency to stir up
our lusts, or to betray us to such an act of sin? Let us then consider, that
though the next voluntary act of known sin shall not necessarily and unavoidably
issue in certain damnation, yet it will certainly deserve it. We
shall thereby really deserve to be cast off, without any remedy or hope. And it
can only be owing to free grace, that it will not certainly and remedilessly be
followed with such a punishment. And shall we be guilty of such a vile abuse of
God’s mercy to us, as to take encouragement from it, the more boldly to expose
ourselves to sin?
Third,
it is evident that we ought not only to avoid sin, but things that expose and
lead to sin; because this is the way we act in things that pertain to our
temporal interest. — Men avoid not only those things that are themselves the
hurt or ruin of their temporal interest, but also the things that tend or expose
to it. Because they love their temporal lives, they will not only actually avoid
killing themselves, but they are very careful to avoid those things that bring
their lives into danger; though they do not certainly know but they may escape.
They are careful not to pass
rivers and deep waters on rotten ice, though they do not certainly know that
they shall fall through and be drowned. They will not only avoid those things
that would be in themselves the ruin of their estates — as setting their own
houses on fire, and burning them up with their substance; taking their money and
throwing it into the sea, etc. — but they carefully avoid those things by
which their estates are exposed. They have their eyes about them; are careful
with whom they deal; are watchful, that they be not overreached in their
bargains, and that they do not lay themselves open to knaves and fraudulent
persons.
If a man be sick of a
dangerous distemper, he is careful to avoid everything that tends to increase
the disorder; not only what he knows to be mortal, but other things that he
fears may be prejudicial to him. Men are in this way wont to take care of their
temporal interest. And therefore, if we are not as careful to avoid sin, as we
are to avoid injury in our temporal interest, it will show a regardless
disposition with respect to sin and duty; or that we do not much care though we
do sin against God. God’s glory is surely of as much importance and concern as
our temporal interest. Certainly we should be as careful not to be exposed to
sin against the Majesty of heaven and earth, as men are wont to be of a few
pounds; yea, the latter are but mere trifles, compared with the former.
Fourth,
we are wont to do thus by our dear earthly friends. — We not only are careful
of those things wherein the destruction of their lives, or their hurt and
calamity in any respect, directly consist; but are careful to avoid those things
that but remotely tend to it. We are careful to prevent all occasions of their
loss; and are watchful against that which tends, in any wise, to deprive them of
their comfort or good name. And the reason is, because they are very dear to us.
In this manner, men are wont to be careful of the good of their own children,
and dread the approaches of any mischief that they apprehend they are, or may
be, exposed to. And we should take it hard if our friends did not do thus by us.
And surely we ought to treat
God as a dear friend. We ought to act towards him, as those that have a sincere
love and unfeigned regard to him; and so ought to watch and be careful against
all occasions of that which is contrary to his honor and glory. If we
have not a temper and desire so to do, it will show that, whatever our pretenses
are, we are not God’s sincere friends, and have no true love to him. — If we
should be offended at any that have professed friendship to us, if they have
treated us in this manner, and were no more careful of our interest; surely God
may justly be offended, that we are no more careful of his glory.
Fifth,
we would have God, in his providence towards us, not to order those things that
tend to our hurt, or expose our interest; therefore certainly we ought to avoid
those things that lead to sin against him.
We desire and love to have
God’s providence such towards us, as that our welfare may be well secured. No
man loves to live exposed, uncertain and in dangerous circumstances. While he is
so, he lives uncomfortably, in that he lives in continual fear. We desire that
God would so order things concerning us, that we may be safe from fear of evil;
and that no evil may come nigh our dwelling; and that because we dread calamity.
So we do not love the appearance and approaches of it; and love to have it at a
great distance from us. We desire to have God to be to us as a wall of fire
round about us, to defend us; and that he would surround us as the mountains do
the valleys, to guard us from every danger, or enemy; that so no evil may come
nigh us.
Now this plainly shows, that
we ought, in our behavior towards God, to keep at a great distance from sin, and
from all those exposes to it; as we desire God, in his providence to us, should
keep calamity and misery at a great distance from us, and not to order those
things that expose our welfare.
Sixth,
seeing we are to pray we may not be led into temptation, certainly we ought not
to run ourselves into it. — This is one request that Christ directs us to make
to God in that form of prayer, which he taught his disciples — “Lead us not
into temptation.” And how inconsistent shall we be with ourselves, if we pray
to God, that we should not be led into temptations; and at the same time, we are
not careful to avoid temptation; but bring ourselves into it, by doing those
things that lead and expose to sin. What self-contradiction is it, for a man to
pray to God that he may be kept from that, which he takes no care to avoid! By
praying that we may be kept from temptation, we profess to God that being in
temptation is a thing to be avoided; but by running into it we show that we
choose the contrary, viz. not to avoid it.
Seventh,
the apostle directs us to avoid those things that are in themselves lawful, but
tend to lead others into sin. Surely then we should avoid what tends to lead
ourselves into sin. — The apostle directs, 1 Cor. 8:9, “Take heed lest —
this liberty of yours become a stumbling-block to them that are weak.” Rom.
14:13, “That no man put a stumbling-block, or an occasion to fall, in his
brother’s way.” Verse 15, “But if thy brother be grieved with thy meat,
now walkest thou not charitably. Destroy not him with thy meat.” Verse 20, 21,
“For meat destroy not the work of God. All things indeed are pure; but it is
evil for that man who eateth with offence. It is good neither to eat flesh nor
to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or
is made weak.” — Now if this rule of the apostle be agreeable to the word of
Christ, as we must suppose, or expunge what he says out of the canon of the
Scripture; then a like rule obliges more strongly in those things that tend to
lead ourselves into sin.
Eighth,
there are many precepts of Scripture, which directly and positively imply, that
we ought to avoid those things that tend to sin.
This very thing is commanded
by Christ, Mat. 26:41, where he directs us to “watch lest we enter into
temptation.” But certainly running ourselves into temptation, is the reverse
of watching against it. — We are commanded to abstain from all appearance
of evil; i.e. do by sin as a man does by a thing, the sight or appearance
of which he hates; and therefore will avoid anything that looks like it; and
will not come near or in sight of it.
Again, Christ commanded to
separate from us those things that are stumbling-blocks, or occasions of sin,
however dear they are to us. Mat. 5:29, “If thy right eye offend thee, pluck
it out and cast it from thee.” Verse 30, “And if thy right hand offend thee,
cut if off.” By the right hand offending us, is not meant its paining us; but
the word in the original signifies, being a stumbling-block; if thy right hand
prove a stumbling-block, or occasion to fall; i.e. an occasion to sin.
Those things are called offenses or stumbling-blocks in the New Testament, which
are the occasions of falling into sin. — Yea, Christ tells us, that we must
avoid them, however dear they are to us, though as dear as our right hand or
right eye. If there be any practice that naturally tends and exposes us to sin,
we must have done with it; though we love it never so well, and are never so
loth to part with it; though it be as contrary to our inclination, as to cut off
our own right hand, or pluck out our own right eye; and that upon pain of
damnation, for it is intimated that if we do not, we must go with two hands and
two eyes into hell fire.
Again, God took great care
to forbid the children of Israel those things that tended to lead them into sin.
For this reason, he forbad them marrying strange wives. Deu. 7:3, 4, “Neither
shalt thou make marriages with them, — for they will turn away thy sons from
following me, that they may serve other gods.” For this reason they were
commanded to destroy all those things, that the nations of Canaan had used in
their idolatry; and if any were enticed over to idolatry, they were to be
destroyed without mercy; though ever so near and dear friends. They were not
only to be parted with, but stoned with stones; yea, they themselves were to
fall upon them, and put them to death, though son or daughter, or their bosom
friend. Deu. 13:6, etc. “If thy brother, — or thy son, or thy daughter, or
the wife of thy bosom, or thy friends, which is as thine own soul, entice thee
secretly, saying, Let us go and serve other gods, — thou shalt not consent
unto him, — neither shall thine eye pity him, neither shalt thou spare,
neither shalt thou conceal him. But thou shalt surely kill him; thine hand shall
be first upon him to put him to death.”
Again, The wise man warns us
to avoid those things that tend and expose us to sin; especially the sin of
uncleanness. Pro. 6:27, “Can a man take fire in his bosom, and his clothes not
be burnt? Can one go upon hot coals, and his feet not be burnt? — So,
whosoever touches her, shall not be innocent.” This is the truth held forth;
avoid those customs and practices that naturally tend to stir up lust. And there
are many examples in Scripture, which have the force of precept; and recorded,
as not only worthy, but demand our imitation. The conduct of Joseph is one; and
that recorded of king David, is another. Psa. 39:1, 2, “I said I will take
heed to my ways, that I sin not with my tongue; I will keep my mouth with a
bridle, while the wicked is before me. I was dumb with silence, I held my peace,
even from good” — even from good — that is, he was so watchful over his
words, and kept at such a great distance from speaking what might in any way
tend to sin; that he avoided, in certain circumstances, speaking what was in
itself lawful; lest he should be betrayed into that which was sinful.
Ninth,
a prudent sense of our own weakness, and exposedness to yield to temptation,
obliges us to avoid that which leads or exposes to sin.
Whoever knows himself, and
is sensible how weak he is, and his constant exposedness to run into sin — how
full of corruption his heart is, which, like fuel, is ready to catch fire, and
bring destruction upon him — how much he has in him to incline him to sin, and
how unable he is to stand of himself — who is sensible of this, and has any
regard of his duty, will he not be very watchful against everything that may
lead and expose to sin? On this account Christ directed us, Mat. 26:41, “To
watch and pray, lest we enter into temptation.” The reason is added, the flesh
is weak! He who, in confidence of his own strength, boldly runs the venture of
sinning, by going into temptation, manifests great presumption, and a sottish
insensibility of his own weakness. “He that trusteth in his own heart is a
fool.” Pro. 28:26.
The wisest and strongest,
and some of the most holy men in the world, have been overthrown by such means.
So was David; so was Solomon, — his wives turned away his heart. If such
persons so eminent for holiness were this way led into sin, surely it should be
a warning to us. “Let him that thinketh he standeth, take heed lest he
fall.”
SECTION II
What things
lead and expose to sin.
If anything be made
out clearly, from reason and the Word of God, to be our duty, this would be
enough with all Christians. Will a follower of Christ stand objecting and
disputing against what is irrefragably proved and demonstrated to be his duty?
But some may be
ready to inquire, How shall we know what things do lead and expose to sin? Let a
man do what he will, he cannot avoid sinning, as long as he has such a corrupt
heart within him. And there is nothing a man can do, but he may find some
temptation in it. And though it be true, that a man ought to avoid those things
which have a special tendency to expose men to sin, are what we ought to shun,
as much as in us lies — yet how shall we judge and determine what things have
a natural tendency to sin, or do especially lead to it?
I would answer in
some particulars which are plain and easy; and which cannot be denied without
the greatest absurdity.
First,
that which borders on those sins, to which the lusts of men’s hearts strongly
incline them, is of this sort. Men come into the world with many strong and
violent lusts in their hearts, and are exceeding prone of themselves to
transgress; even in the safest circumstances in which they can be placed. And
surely so much the nearer they are to that sin, to which they are naturally
inclined; so much the more are they exposed. If any of us who are parents should
see our children near the brink of some deep pit, or close by the edge of the
precipice of a high mountain; and not only so, but the ground upon which the
child stood slippery, and steeply descending directly toward the precipice;
should we not reckon a child exposed in such a case? Should we not be in haste
to remove the child from its very dangerous situation?
It was the manner
among the Israelites, to build their houses with flat roofs, so that persons
might walk on the tops of their houses. And therefore God took care to make it a
law among them, that every man should have battlements upon the edges of their
roofs; lest any person should fall off and be killed. Deu. 22:8, “When thou
buildest a new house, then thou shalt make a battlement for thy roof, that thou
bring not blood upon thine house, if any man fall from thence.” And certainly
we ought to take the like care that we do not fall into sin; which carries in it
eternal death. We should, as it were, fix a battlement, a guard, to keep us from
the edge of the precipice. Much more ought we to take care, that we do not go
upon a roof that is not only without battlements, but when it is steep, and we
shall naturally incline to fall. — Men’s lusts are like strong enemies,
endeavoring to draw them into sin. If a man stood upon a dangerous precipice,
and had enemies about him, pulling and drawing him, endeavoring to throw him
down; would he, in such a case, choose or dare to stand near the edge? Would he
look upon himself safe, close on the brink? Would he not endeavor, for his own
safety, to keep at a distance?
Second,
those things that tend to feed lusts in the imagination, are of this kind. —
They lead and expose men to sin. Those things that have a natural tendency to
excite in the mind the imagination of that which is the object of the lust,
certainly tend to feed and promote that lust. What can be more evident, than
that a presenting of the object tends to stir up the appetite? Reason and
experience teach this. — Therefore, all things, whether words or actions,
which have a tendency and expose to sin, tend also to raise in the mind
imaginations of what the lust tends to. It is certainly wrong to feed a lust,
even in the imagination. It is quite contrary to the holy rules of God’s
words. Pro. 24:9, “The thought of foolishness is sin.” Mat. 5:28,
“Whosoever looketh on a woman to lust after her, hath committed adultery.” A
man, by gratifying his lusts in his imagination and thoughts, may make his soul
in the sight of God to be a hold of foul spirits, and like a cage of every
unclean and hateful bird. And sinful imaginations tend to sinful actions, and
outward behavior in the end. Lust is always first conceived in the imagination,
and then brought forth in the outward practice. You may see the progress of it
in Jam. 1:15, “Then when lust hath conceived, it bringeth forth sin.” —
Such things are abominable in the sight of a pure and holy God. We are commanded
to keep at a great distance from spiritual pollution; and to hate even the very
“garment spotted with the flesh.” Jude 23.
Third,
those things that the experience and observation of mankind show to be
ordinarily attended or followed with sin, are of this sort. Experience is a good
rule to determine by in things of this nature. How do we know the natural
tendency of anything, but by observation and experience? Men observe and find,
that some things are commonly attended and followed with other things; and hence
mankind pronounce, that they have a natural tendency to them. We have no other
way to know the tendency of anything. Thus men by observation and experience
know that the warmth of the sun, and showers of rain, are attended with the
growth of plants; and hence they learn, that they have a tendency to it. So they
find by experience, that the bite of some kinds of serpents is commonly followed
with illness, and often with death; and hence they learn, that the bite of such
serpents has a natural tendency to bring disorder upon the body, and exposes to
death. — And so, if experience and common observation shows, that any
particular practice or custom is commonly attended with that which is very
sinful, we may safely conclude that such a practice tends to sin; that it
leads and exposes to it.
Thus we may
determine that tavern-haunting and gaming are things that tend to sin; because
common experience and observation show, that those practices are attended with a
great deal of sin, and wickedness. The observation of all ages and all nations,
with one voice, declares it. It shows, where taverns are much frequented for
drinking and the like, they are especially places of sin, of profaneness, and
other wickedness; and it shows, that those towns, where is much of this, are
places where no good generally prevails. And it also shows, that those persons
that are given much to frequenting taverns are most commonly vicious persons.
And so of gaming; as playing at cards, experience shows, that those persons that
practice this, do generally fall into much sin. Hence these practices are become
infamous among all sober virtuous persons.
Fourth,
another way by which persons may determine of some things, that they lead and
expose to sin, is by their own experience, or what they have found in
themselves. — This surely is enough to convince them, that such things
actually lead and expose to sin. For what will convince men, if their own
experience will not? Thus if men have found by undeniable experience, that any
practice or custom stirs up lust in them, and has betrayed them into foolish and
sinful behavior, or sinful thoughts; they may determine that they lead to sin.
If they, upon examining themselves, must own that a custom or practice has
disposed them to the omission of known duty, such as secret or family prayer,
and has indisposed them to reading and religious meditation — or if they find,
since they have complied with such a custom, they are less watchful of their
hearts, less disposed to anything that is serious; that the frame of their mind
is more light, and their hearts less disposed on the things of another world,
and more after vanity — these are sinful effects. And therefore if
experience shows a custom or practice to be attended with these things, then
experience shows that they lead and expose to sin.
Fifth,
we may determine whether a thing be of an evil tendency or not, by the effect
that an outpouring of the Spirit of God, and a general flourishing of religion,
has with respect to it. If this puts a stop to any practice or custom, and roots
it out; surely it argues, that that practice or custom is of no good tendency.
For if there be no hurt in it, and it tends to no hurt, why should the Spirit of
God destroy it? The Spirit of God has no tendency to destroy anything that is
neither sinful, nor has any tendency to sin. Why should it? Why should we
suppose, that he is an enemy to that which has no hurt in it; nor has any
tendency to that which is hurtful?
The flourishing of
religion has no tendency to abolish or expel anything that is no way against
religion. That which is not against religion, religion will not appear against.
It is a rule that holds in all contraries and opposites. The opposition is equal
on both sides. So contrary as light is to darkness, so contrary is darkness to
light. So contrary as the flourishing of religion is to any custom, just so
contrary is that custom to the flourishing of religion. That custom that
religion tends to destroy, that custom, if it prevail, tends also to destroy
religion. Therefore, if the flourishing of religion, and the outpouring of the
Spirit of God, tends to overthrow any custom, that takes place or prevails, we
may surely determine, that that custom is either in itself sinful, or tends and
exposes to evil.
Sixth,
we may determine, by the effect that a general decay of religion has with
respect to them, whether they be things of a sinful tendency or not. If they be
things that come with a decay of religion, that creep in as that decays, we may
determine they are things of no good tendency. The withdrawing of good does not
let in good but evil. Evil, not good, comes in, as good gradually ceases.
Therefore, if there
be any decay of religion in the town, or in particular persons, and upon this,
any certain customs or practices take place and are allowed, which were wholly
abstained from and renounced, when religion was in a more flourishing state; we
may safely conclude that such customs and practices are contrary to the nature
of true religion; and therefore in themselves sinful, or tending to sin.
Seventh,
we may in good things determine whether any custom be of a good tendency, by
considering what the effect would be, if it was openly and universally owned and
practiced. There are many things which persons practice somewhat secretly, and
which they plead to be not hurtful; but which if they had suitable consideration
to discern the consequence of everybody openly practicing the same, would soon
show a most woeful state of things. If therefore there be any custom, that will
not bear universal open practice and profession; we may determine that that
custom is of an ill tendency. For if it is neither sinful in itself, nor tends
to anything sinful, then it is no matter how open it is: for we need not be
afraid of that custom being too prevalent and universal, that has no ill
tendency in it.
SECTION III
A serious
warning to all, and especially young people.
Thus I have
mentioned some general rules, by which to determine and judge, what things are
of a bad and sinful tendency. And these things are so plain, that for a person
to deny them, would be absurd and ridiculous. — I would now, in the name of
God, warn all persons to avoid such things, as appear by these rules to
lead and expose to sin. And particularly, I would take occasion to warn young
people, as they would approve themselves fearers of God, to avoid all such
things in company, that being tired by these rules, will appear to have a
tendency to sin. Avoid all such ways of talking and acting as have a tendency to
this; and follow the example of Joseph. Not only gross acts of uncleanness, but
all acts of lasciviousness, both in talking and acting, are strictly forbidden
in Scripture; as what should not be so much as once named among saints or
Christians. Gal. 5:9, “Now the works of the flesh are manifest, adultery,
fornication, uncleanness, lasciviousness.” Eph. 5:3, 4, 5, “But fornication,
and all uncleanness, let it not be once named among you, as becometh saints;
neither filthiness, nor foolish talking, nor jesting, which are not convenient;
for this ye know, that no whoremonger, nor unclean person, hath any inheritance
in the kingdom of Christ, and of God.” We should hate even the garment spotted
with the flesh, i.e. should hate and shun all that, in the least degree,
approaches to any such thing.
And I desire that
certain customs, too common among young people, may be examined by those rules
that have been mentioned. That custom in particular, of young people of
different sexes reclining together — however little is made of it, and however
ready people may be to laugh at its being condemned — if it be examined by the
rules that have been mentioned, it will appear, past all contradiction, to be
one of those that lead and expose to sin. And I believe experience and fact
abundantly bear witness to it. It has been one main thing that has led to the
growth of uncleanness in the land. And there are other customs and liberties,
customarily used among young people in company, which they who use them know
that they lead to sin. They know that they stir up their lusts; and this is the
very end for which they do it, to gratify their lusts in some measure. Little do
such persons consider, what a holy God they are soon to be judged by, who
abominates the impurities of their hearts. — If therefore they do actually
stir up and feed lust, then certainly tend to further degrees and more gross
acts. That which stirs up lust, makes it more violent, and does therefore
certainly the more expose persons to be overcome by it. How evident and
undeniable are these things; and how strange that any should make a derision of
them!
Possibly you may be
confident of your own strength; and may think with yourself, that you are not in
danger, that there is no temptation in these things, but what you are able
easily to overcome. But you should consider that the most self-confidant are
most in danger. Peter was very confidant that he should not deny Christ, but how
dreadfully otherwise was the event! If others that have fallen into gross sins,
should declare how it was with them; doubtless they would say, that they at
first thought there was no danger. They were far from the thought that ever they
should commit such wickedness; but yet by venturing further and further, they
fell at last into the foulest and grossest transgressions. Persons may long
withstand temptation, and be suddenly be overcome at last. None so much in
danger, as the most bold. They are most safe, who are most sensible of their own
weakness; most distrustful of their own hearts; and most sensible of their
continual need of restraining grace. Young persons, with respect to the sin of
uncleanness, are dealt with by the devil, just as some give an account of
serpents charming the birds and other animals down into their mouths. If the
serpent takes them with his eyes, though they seem to be affrighted by it, yet
they will not flee away, but will keep the serpent in sight, and approach nearer
and nearer to him, till they fall a prey.
Another custom that
I desire may be examined by the aforementioned rules, is that of young people of
both sexes getting together in companies for mirth, and spending the time
together till late in the night, in their jollity. I desire our young people to
suffer their ears to be open to what I have to say upon this point; as I am the
messenger of the Lord of hosts to them; and not determine that they will not
hearken, before they have heard what I shall say. I hope there are but few
persons among us so abandoned, as to determine that they will go on in a
practice, whether they are convinced that it is unlawful or not; or though it
should be proved to them to be unlawful by undeniable arguments. — Let us then
examine this custom and practice by what has been said. It has been proved
undeniably, that we ought not to go on in a practice that leads and exposes to
sin; and rules have been laid down to judge what does thus expose and lead to
it, which I think are plain and undeniable. Certainly a Christian will not be
unwilling to have his practices examined and tried by the rules of reason and
God’s word; but will rather rejoice in it. And I desire particularly that the
practice may be tried by that sure touchstone of experience. This is one of the
rules of trial that have been mentioned; that any custom which the experience
and observation of mankind show to be ordinarily attended with sin, may be
concluded to be unlawful. And if we look abroad in the country, I doubt not but
these two things will be found.
First,
that as to those places, where there is most of this carried on among
young people (as there is more of it in some places than others), it will be
found, as a thing that universally holds, that the young people there are
commonly a loose, vain, and irreligious generation; little regarding God, heaven
or hell, or anything but vanity. And that commonly in those towns where most
frolicking is carried on, there are the most frequent breakings out of gross
sins; fornication in particular.
Second,
if we go though the country, we shall for the most part find, that those persons
who are most addicted to this practice, are the furthest from serious thought,
and are the vainest and loosest upon other accounts. And whence should this be,
if such a practice was not sinful, or had not a natural tendency to lead persons
into sin.
Now I appeal to
those who have made pretenses to serious religion and saving piety. You have
formerly pretended to keep up religion in your closets, and in your own souls.
Now seriously ask yourselves whether or no you have not found, that this
practice has indisposed you to serious religion, and taken off your minds
from it? Has it not tended to your neglect of secret prayer? And, if you have
not wholly neglected it, have you not found, that you have been abundantly more
ready to turn it off in any manner, and glad to have done with it? More
backward to reading and serious meditation, and such things? And that your mind
has been exceedingly diverted from religion, and that for some time? — I do
not send you far off to find out whether this custom be not of bad tendency —
not beyond the sea, but your own breast; there let the matter be determined.
Let us now try this
custom by the effect which the outpouring of the Spirit of God on a people has
with respect to it. This we are under great advantage to do; because there has
lately been, in this place, the most remarkable outpouring of the Spirit of God,
that has ever been in New England, and it may be in the world, since the
apostles’ days. And it is well known, that before then, the custom did
prevail in the town; but after, the custom was altogether laid aside; and
was so for several years. — No account can be given why the Spirit of God, and
the flourishing of religion, should abolish such a custom, unless that custom be
either in its nature or tendency an enemy to the Spirit of God, and to religion.
— The fruits of the Spirit of God are good, and therefore it is good that this
custom should be removed; for this is plainly one of the effects. And if so, it
is because the custom is bad, either in its nature or tendency. Otherwise there
would be no good in its being removed. The Spirit of God abolished this custom
for this reason, because if it had been kept up in the town, it would have had a
direct tendency to hinder that work which the Spirit was about to do amongst us.
This was undeniably the reason.
Supposing such a
custom had been begun and set up, by the young people all over the town, in the
midst of the time of the late outpouring of the Spirit, all of a sudden; would
any wise persons, that have truly the cause of religion at heart, rejoiced at
it? Would not everyone have concluded, without any hesitation, that there was
great danger that it would take off people’s minds from religion, and make
them vain; and so put an end to the flourishing of religion? Would not every
considerate person have thought thus of it? And if such a custom would have had
an ill tendency then, so it will now.
OBJECTION. The town
is not in such circumstances now, as it was then, it might have done hurt then,
by putting an end to the great concern. But now it may do no hurt; for there is
now no such great concern to be interrupted by it.
ANSWER. Though the
town is not in such circumstances now as it was then, yet there ought to
be as much engagedness of mind about religion, as much concern among sinners,
and as much engagedness among the godly, as then. And it is to our shame that
there is not. And if such a practice would have tended to destroy such a
religious concern then, it certainly tends to prevent it now. It is a
rule that will hold, that what has a tendency to destroy a thing when it is,
tends to prevent when it is not. And are we not praying from Sabbath to Sabbath,
and from day to day, for such a concern again? And do not those who pretend to
be converted, and yet have lately set up this custom, pray for the same? Are you
a convert, a saint, and yet not desire that there should be any more pouring out
of the Spirit of God? The town has cause to be ashamed of such converts, if it
has any such. And if ye do, why do you do what tends to prevent it.
Again, Let this
practice be tried by the effect that a general decay of religion has with
respect to it. Now we have a trial. It is now a time that religion is greatly
decayed amongst us; and the effect is, that this custom comes in with this
decay. Young people begin again to set up their old custom of frolicking (as
it is called), and spending a great part of the night in it, to the violation of
family order. What is the reason, if this custom is not bad, either in its
nature or tendency, that it did not come in before, when religion was lively?
Why does it stay till it can take the advantage of the withdrawment of religion?
This is a sign that it is a custom that shuns a spirit of lively religion, as
darkness shuns the light, and never comes in till light withdraws.
And here again, I
would send persons to their own experience. How did this practice come in with
you in particular; you, that two or three years ago seemed to be so engaged in
religion? Did it not come in, did you not begin to practice it, as the sense of
religion wore off? And what is the matter? Why did not you set up the practice
then, when your heart was taken up about reading, meditation, and secret prayer
to God? If this [does] not at all stand in the way of them, and is no hindrance
to them, why [were] you not engaged in both together? What account can you give
of it? Why did you leave off this practice and custom, or abstain from it? To
what purpose is this changing? One while it must be avoided as evil, and another
while practiced and pleaded for as good? The making of such an alteration does
not look well, nor will it be for the honor of religion in the eye of the world.
For whether the practice be lawful or not, yet such a thing will surely be
improved to our disadvantage. For your avoiding it then has this appearance in
the eye of the country, that then you condemned it. And therefore your now
returning to it, will appear to them as backsliding in you. Such changelings are
evermore, in the eye of the world, greatly to the dishonor of their profession,
let it be what it will.
Indeed, this
customs, as it is practiced, does not only tend to sin, but is in itself very
disorderly, sinful, and shameful. For it is attended late in the night, and in
the dead of the night, to the neglect of family prayer, and violating all family
order; which is disorder and profaneness. Is it lawful to rob God of his
ordinary sacrifices, for the sake of your pleasure, diversion, and jollity? Are
you of that mind, that it is a decent thing that the stated worship of the great
God should give way to your mirth, and your diversions? Is this the way of
God’s holy children? Those works that are commonly done in the dead of night,
seem to have a black mark set upon them by the apostle, and Christians are
exhorted to avoid them. Rom. 13:12, 13, “Let us cast off the works of
darkness, and let us put on the armour of light. Let us walk honestly, as in the
day; not in rioting and drunkenness; not in chambering and wantonness.” The
word here rendered rioting is of far different signification from the
term, as used in our laws; for the forcible doing an unlawful thing, by three or
more persons assembled together for that purpose. But the word here properly
signifies, a disorderly convention of persons in order to spend their
time together in pleasure and jollity. So the word is commonly used in
Scripture. Pro. 23:20, “Be not amongst riotous eaters of flesh.” Pro. 28:7,
“He that is a companion of riotous men, shameth his father.” Luke 15:13,
“Wasted his substance with riotous living.” — Again, a black mark seems to
be set on such in Scripture, as in 1 Thes. 5:5-7, “Ye are all the children of
light, and the children of the day: we are not of the night, nor of darkness.
Therefore let us not sleep, as do others; but let us watch and be sober. For
they that sleep, sleep in the night; and they that be drunken are drunken in the
night.”
Many of you that
have lately set up this practice of frolicking and jollity, profess to be
children of the light and of the day; and not to be the children of darkness.
Therefore walk as in the day; and do not those works of darkness, that
are commonly done at unseasonable hours of the night. Such things are not only
condemned by the apostle, but are looked upon as infamous in all ages among
sober people, as all past writings manifest. Therefore it is a thing of bad
report, and so forbidden. Phil. 4:8, “Whatsoever things are of good report; if
there be any virtue — any praise, think on these things.”
OBJECTION. But the
wise man allows of this practice, when he says, Ecc. 3:4, “There is a time to
mourn and a time to dance.”
ANSWER. This is
nothing to the purpose; for the utmost that any can pretend that it proves, is
that it may be used under some circumstances; but not at all, that dancing and
other things used by our young people in their frolics are lawful, in those
circumstances: any more than what is said in the same chapter, verse 3. —
“there is a time to kill,” proves that it is lawful for a man to commit
murder. — To deny that dancing, under any circumstances, whatever, was lawful,
would be absurd. For there was a religious dancing in the Jewish church, which
was a way of expressing their spiritual mirth. So David danced before the Lord.
And he calls upon others to praise God in the dance. So there may be other
circumstances wherein dancing may not be unlawful. But all this makes nothing to
the present purpose; to prove that this particular custom is not of a bad
tendency. Besides, when the wise man says, “there is a time to dance” that
does not prove, that the dead of the night is the time for it. The same wise man
doth not justify carnal mirth, but condemns it. Ecc. 2:2, “I said of laughter,
it is mad; and of mirth, what doth it?”
OBJECTION. If we
avoid all such things, it will be the way for our young people to be ignorant
how to behave themselves in company.
ANSWER. But
consider what this objection comes to. It certainly comes to this, viz.
that the pouring out of the Spirit of God upon a people, tends to banish all
good conduct, good breeding, and decent behavior from among them; and to sink
them down into clownishness and barbarity! The Spirit of God did actually put an
end to this practice among us. — But who is not ashamed to make such an
objection? Will any of our young converts talk thus? Will you, that think you
were converted by the late pouring out of the Spirit of God, and are made holy
persons, heirs of eternal life, talk so blasphemously of it?
If our young people
are resolute still to go on notwithstanding all that has been said, I hope that
those of them who call themselves converted, will first find out some rational,
satisfying answer to the arguments that have been used against it. This at least
may be reasonably expected of them, seeing they make such a profession. You have
this day been partaking of the sacrament of the Lord’s supper, and therein
solemnly renewed your profession. — If after such light set before you, and
such mercy given, you will go on, be it known to you, that your eating now, and
at other times, will prove only an eating and drinking judgment to yourselves.
And I desire heads
of families, if they have any government over their children, or any command of
their own houses, would not tolerate their children in such practices, nor
suffer such conventions in their houses. — I do not desire that young people
should be abridged of any lawful and proper liberties. But this custom can be of
no benefit or service in the world. It tends only to mischief. — Satan
doubtless would be glad to have such an interest amongst us as he used to have;
and is therefore striving to steal in, while we are sleeping. But let us rouse
up ourselves, in vigorously oppose his encroachments. I shall repeat those words
of the apostle, Rom. 13:12-14, and leave them to the serious consideration of
all persons, old and young. “The night is far spent, the day is at hand; let
us therefore cast off the works of darkness, and let us put on the armour of
light. Let us walk honestly as in the day, not in rioting and drunkenness, not
in chambering and wantonness, not in strife and envying. But put ye on the Lord
Jesus Christ, and make no provision for the flesh, to fulfill the lusts
thereof.”
SECTION II
What things
lead and expose to sin.
If anything be made
out clearly, from reason and the Word of God, to be our duty, this would be
enough with all Christians. Will a follower of Christ stand objecting and
disputing against what is irrefragably proved and demonstrated to be his duty?
But some may be
ready to inquire, How shall we know what things do lead and expose to sin? Let a
man do what he will, he cannot avoid sinning, as long as he has such a corrupt
heart within him. And there is nothing a man can do, but he may find some
temptation in it. And though it be true, that a man ought to avoid those things
which have a special tendency to expose men to sin, are what we ought to shun,
as much as in us lies — yet how shall we judge and determine what things have
a natural tendency to sin, or do especially lead to it?
I would answer in
some particulars which are plain and easy; and which cannot be denied without
the greatest absurdity.
First,
that which borders on those sins, to which the lusts of men’s hearts strongly
incline them, is of this sort. Men come into the world with many strong and
violent lusts in their hearts, and are exceeding prone of themselves to
transgress; even in the safest circumstances in which they can be placed. And
surely so much the nearer they are to that sin, to which they are naturally
inclined; so much the more are they exposed. If any of us who are parents should
see our children near the brink of some deep pit, or close by the edge of the
precipice of a high mountain; and not only so, but the ground upon which the
child stood slippery, and steeply descending directly toward the precipice;
should we not reckon a child exposed in such a case? Should we not be in haste
to remove the child from its very dangerous situation?
It was the manner
among the Israelites, to build their houses with flat roofs, so that persons
might walk on the tops of their houses. And therefore God took care to make it a
law among them, that every man should have battlements upon the edges of their
roofs; lest any person should fall off and be killed. Deu. 22:8, “When thou
buildest a new house, then thou shalt make a battlement for thy roof, that thou
bring not blood upon thine house, if any man fall from thence.” And certainly
we ought to take the like care that we do not fall into sin; which carries in it
eternal death. We should, as it were, fix a battlement, a guard, to keep us from
the edge of the precipice. Much more ought we to take care, that we do not go
upon a roof that is not only without battlements, but when it is steep, and we
shall naturally incline to fall. — Men’s lusts are like strong enemies,
endeavoring to draw them into sin. If a man stood upon a dangerous precipice,
and had enemies about him, pulling and drawing him, endeavoring to throw him
down; would he, in such a case, choose or dare to stand near the edge? Would he
look upon himself safe, close on the brink? Would he not endeavor, for his own
safety, to keep at a distance?
Second,
those things that tend to feed lusts in the imagination, are of this kind. —
They lead and expose men to sin. Those things that have a natural tendency to
excite in the mind the imagination of that which is the object of the lust,
certainly tend to feed and promote that lust. What can be more evident, than
that a presenting of the object tends to stir up the appetite? Reason and
experience teach this. — Therefore, all things, whether words or actions,
which have a tendency and expose to sin, tend also to raise in the mind
imaginations of what the lust tends to. It is certainly wrong to feed a lust,
even in the imagination. It is quite contrary to the holy rules of God’s
words. Pro. 24:9, “The thought of foolishness is sin.” Mat. 5:28,
“Whosoever looketh on a woman to lust after her, hath committed adultery.” A
man, by gratifying his lusts in his imagination and thoughts, may make his soul
in the sight of God to be a hold of foul spirits, and like a cage of every
unclean and hateful bird. And sinful imaginations tend to sinful actions, and
outward behavior in the end. Lust is always first conceived in the imagination,
and then brought forth in the outward practice. You may see the progress of it
in Jam. 1:15, “Then when lust hath conceived, it bringeth forth sin.” —
Such things are abominable in the sight of a pure and holy God. We are commanded
to keep at a great distance from spiritual pollution; and to hate even the very
“garment spotted with the flesh.” Jude 23.
Third,
those things that the experience and observation of mankind show to be
ordinarily attended or followed with sin, are of this sort. Experience is a good
rule to determine by in things of this nature. How do we know the natural
tendency of anything, but by observation and experience? Men observe and find,
that some things are commonly attended and followed with other things; and hence
mankind pronounce, that they have a natural tendency to them. We have no other
way to know the tendency of anything. Thus men by observation and experience
know that the warmth of the sun, and showers of rain, are attended with the
growth of plants; and hence they learn, that they have a tendency to it. So they
find by experience, that the bite of some kinds of serpents is commonly followed
with illness, and often with death; and hence they learn, that the bite of such
serpents has a natural tendency to bring disorder upon the body, and exposes to
death. — And so, if experience and common observation shows, that any
particular practice or custom is commonly attended with that which is very
sinful, we may safely conclude that such a practice tends to sin; that it
leads and exposes to it.
Thus we may
determine that tavern-haunting and gaming are things that tend to sin; because
common experience and observation show, that those practices are attended with a
great deal of sin, and wickedness. The observation of all ages and all nations,
with one voice, declares it. It shows, where taverns are much frequented for
drinking and the like, they are especially places of sin, of profaneness, and
other wickedness; and it shows, that those towns, where is much of this, are
places where no good generally prevails. And it also shows, that those persons
that are given much to frequenting taverns are most commonly vicious persons.
And so of gaming; as playing at cards, experience shows, that those persons that
practice this, do generally fall into much sin. Hence these practices are become
infamous among all sober virtuous persons.
Fourth,
another way by which persons may determine of some things, that they lead and
expose to sin, is by their own experience, or what they have found in
themselves. — This surely is enough to convince them, that such things
actually lead and expose to sin. For what will convince men, if their own
experience will not? Thus if men have found by undeniable experience, that any
practice or custom stirs up lust in them, and has betrayed them into foolish and
sinful behavior, or sinful thoughts; they may determine that they lead to sin.
If they, upon examining themselves, must own that a custom or practice has
disposed them to the omission of known duty, such as secret or family prayer,
and has indisposed them to reading and religious meditation — or if they find,
since they have complied with such a custom, they are less watchful of their
hearts, less disposed to anything that is serious; that the frame of their mind
is more light, and their hearts less disposed on the things of another world,
and more after vanity — these are sinful effects. And therefore if
experience shows a custom or practice to be attended with these things, then
experience shows that they lead and expose to sin.
Fifth,
we may determine whether a thing be of an evil tendency or not, by the effect
that an outpouring of the Spirit of God, and a general flourishing of religion,
has with respect to it. If this puts a stop to any practice or custom, and roots
it out; surely it argues, that that practice or custom is of no good tendency.
For if there be no hurt in it, and it tends to no hurt, why should the Spirit of
God destroy it? The Spirit of God has no tendency to destroy anything that is
neither sinful, nor has any tendency to sin. Why should it? Why should we
suppose, that he is an enemy to that which has no hurt in it; nor has any
tendency to that which is hurtful?
The flourishing of
religion has no tendency to abolish or expel anything that is no way against
religion. That which is not against religion, religion will not appear against.
It is a rule that holds in all contraries and opposites. The opposition is equal
on both sides. So contrary as light is to darkness, so contrary is darkness to
light. So contrary as the flourishing of religion is to any custom, just so
contrary is that custom to the flourishing of religion. That custom that
religion tends to destroy, that custom, if it prevail, tends also to destroy
religion. Therefore, if the flourishing of religion, and the outpouring of the
Spirit of God, tends to overthrow any custom, that takes place or prevails, we
may surely determine, that that custom is either in itself sinful, or tends and
exposes to evil.
Sixth,
we may determine, by the effect that a general decay of religion has with
respect to them, whether they be things of a sinful tendency or not. If they be
things that come with a decay of religion, that creep in as that decays, we may
determine they are things of no good tendency. The withdrawing of good does not
let in good but evil. Evil, not good, comes in, as good gradually ceases.
Therefore, if there
be any decay of religion in the town, or in particular persons, and upon this,
any certain customs or practices take place and are allowed, which were wholly
abstained from and renounced, when religion was in a more flourishing state; we
may safely conclude that such customs and practices are contrary to the nature
of true religion; and therefore in themselves sinful, or tending to sin.
Seventh,
we may in good things determine whether any custom be of a good tendency, by
considering what the effect would be, if it was openly and universally owned and
practiced. There are many things which persons practice somewhat secretly, and
which they plead to be not hurtful; but which if they had suitable consideration
to discern the consequence of everybody openly practicing the same, would soon
show a most woeful state of things. If therefore there be any custom, that will
not bear universal open practice and profession; we may determine that that
custom is of an ill tendency. For if it is neither sinful in itself, nor tends
to anything sinful, then it is no matter how open it is: for we need not be
afraid of that custom being too prevalent and universal, that has no ill
tendency in it.
SECTION III
A serious
warning to all, and especially young people.
Thus I have
mentioned some general rules, by which to determine and judge, what things are
of a bad and sinful tendency. And these things are so plain, that for a person
to deny them, would be absurd and ridiculous. — I would now, in the name of
God, warn all persons to avoid such things, as appear by these rules to
lead and expose to sin. And particularly, I would take occasion to warn young
people, as they would approve themselves fearers of God, to avoid all such
things in company, that being tired by these rules, will appear to have a
tendency to sin. Avoid all such ways of talking and acting as have a tendency to
this; and follow the example of Joseph. Not only gross acts of uncleanness, but
all acts of lasciviousness, both in talking and acting, are strictly forbidden
in Scripture; as what should not be so much as once named among saints or
Christians. Gal. 5:9, “Now the works of the flesh are manifest, adultery,
fornication, uncleanness, lasciviousness.” Eph. 5:3, 4, 5, “But fornication,
and all uncleanness, let it not be once named among you, as becometh saints;
neither filthiness, nor foolish talking, nor jesting, which are not convenient;
for this ye know, that no whoremonger, nor unclean person, hath any inheritance
in the kingdom of Christ, and of God.” We should hate even the garment spotted
with the flesh, i.e. should hate and shun all that, in the least degree,
approaches to any such thing.
And I desire that
certain customs, too common among young people, may be examined by those rules
that have been mentioned. That custom in particular, of young people of
different sexes reclining together — however little is made of it, and however
ready people may be to laugh at its being condemned — if it be examined by the
rules that have been mentioned, it will appear, past all contradiction, to be
one of those that lead and expose to sin. And I believe experience and fact
abundantly bear witness to it. It has been one main thing that has led to the
growth of uncleanness in the land. And there are other customs and liberties,
customarily used among young people in company, which they who use them know
that they lead to sin. They know that they stir up their lusts; and this is the
very end for which they do it, to gratify their lusts in some measure. Little do
such persons consider, what a holy God they are soon to be judged by, who
abominates the impurities of their hearts. — If therefore they do actually
stir up and feed lust, then certainly tend to further degrees and more gross
acts. That which stirs up lust, makes it more violent, and does therefore
certainly the more expose persons to be overcome by it. How evident and
undeniable are these things; and how strange that any should make a derision of
them!
Possibly you may be
confident of your own strength; and may think with yourself, that you are not in
danger, that there is no temptation in these things, but what you are able
easily to overcome. But you should consider that the most self-confidant are
most in danger. Peter was very confidant that he should not deny Christ, but how
dreadfully otherwise was the event! If others that have fallen into gross sins,
should declare how it was with them; doubtless they would say, that they at
first thought there was no danger. They were far from the thought that ever they
should commit such wickedness; but yet by venturing further and further, they
fell at last into the foulest and grossest transgressions. Persons may long
withstand temptation, and be suddenly be overcome at last. None so much in
danger, as the most bold. They are most safe, who are most sensible of their own
weakness; most distrustful of their own hearts; and most sensible of their
continual need of restraining grace. Young persons, with respect to the sin of
uncleanness, are dealt with by the devil, just as some give an account of
serpents charming the birds and other animals down into their mouths. If the
serpent takes them with his eyes, though they seem to be affrighted by it, yet
they will not flee away, but will keep the serpent in sight, and approach nearer
and nearer to him, till they fall a prey.
Another custom that
I desire may be examined by the aforementioned rules, is that of young people of
both sexes getting together in companies for mirth, and spending the time
together till late in the night, in their jollity. I desire our young people to
suffer their ears to be open to what I have to say upon this point; as I am the
messenger of the Lord of hosts to them; and not determine that they will not
hearken, before they have heard what I shall say. I hope there are but few
persons among us so abandoned, as to determine that they will go on in a
practice, whether they are convinced that it is unlawful or not; or though it
should be proved to them to be unlawful by undeniable arguments. — Let us then
examine this custom and practice by what has been said. It has been proved
undeniably, that we ought not to go on in a practice that leads and exposes to
sin; and rules have been laid down to judge what does thus expose and lead to
it, which I think are plain and undeniable. Certainly a Christian will not be
unwilling to have his practices examined and tried by the rules of reason and
God’s word; but will rather rejoice in it. And I desire particularly that the
practice may be tried by that sure touchstone of experience. This is one of the
rules of trial that have been mentioned; that any custom which the experience
and observation of mankind show to be ordinarily attended with sin, may be
concluded to be unlawful. And if we look abroad in the country, I doubt not but
these two things will be found.
First,
that as to those places, where there is most of this carried on among
young people (as there is more of it in some places than others), it will be
found, as a thing that universally holds, that the young people there are
commonly a loose, vain, and irreligious generation; little regarding God, heaven
or hell, or anything but vanity. And that commonly in those towns where most
frolicking is carried on, there are the most frequent breakings out of gross
sins; fornication in particular.
Second,
if we go though the country, we shall for the most part find, that those persons
who are most addicted to this practice, are the furthest from serious thought,
and are the vainest and loosest upon other accounts. And whence should this be,
if such a practice was not sinful, or had not a natural tendency to lead persons
into sin.
Now I appeal to
those who have made pretenses to serious religion and saving piety. You have
formerly pretended to keep up religion in your closets, and in your own souls.
Now seriously ask yourselves whether or no you have not found, that this
practice has indisposed you to serious religion, and taken off your minds
from it? Has it not tended to your neglect of secret prayer? And, if you have
not wholly neglected it, have you not found, that you have been abundantly more
ready to turn it off in any manner, and glad to have done with it? More
backward to reading and serious meditation, and such things? And that your mind
has been exceedingly diverted from religion, and that for some time? — I do
not send you far off to find out whether this custom be not of bad tendency —
not beyond the sea, but your own breast; there let the matter be determined.
Let us now try this
custom by the effect which the outpouring of the Spirit of God on a people has
with respect to it. This we are under great advantage to do; because there has
lately been, in this place, the most remarkable outpouring of the Spirit of God,
that has ever been in New England, and it may be in the world, since the
apostles’ days. And it is well known, that before then, the custom did
prevail in the town; but after, the custom was altogether laid aside; and
was so for several years. — No account can be given why the Spirit of God, and
the flourishing of religion, should abolish such a custom, unless that custom be
either in its nature or tendency an enemy to the Spirit of God, and to religion.
— The fruits of the Spirit of God are good, and therefore it is good that this
custom should be removed; for this is plainly one of the effects. And if so, it
is because the custom is bad, either in its nature or tendency. Otherwise there
would be no good in its being removed. The Spirit of God abolished this custom
for this reason, because if it had been kept up in the town, it would have had a
direct tendency to hinder that work which the Spirit was about to do amongst us.
This was undeniably the reason.
Supposing such a
custom had been begun and set up, by the young people all over the town, in the
midst of the time of the late outpouring of the Spirit, all of a sudden; would
any wise persons, that have truly the cause of religion at heart, rejoiced at
it? Would not everyone have concluded, without any hesitation, that there was
great danger that it would take off people’s minds from religion, and make
them vain; and so put an end to the flourishing of religion? Would not every
considerate person have thought thus of it? And if such a custom would have had
an ill tendency then, so it will now.
OBJECTION. The town
is not in such circumstances now, as it was then, it might have done hurt then,
by putting an end to the great concern. But now it may do no hurt; for there is
now no such great concern to be interrupted by it.
ANSWER. Though the
town is not in such circumstances now as it was then, yet there ought to
be as much engagedness of mind about religion, as much concern among sinners,
and as much engagedness among the godly, as then. And it is to our shame that
there is not. And if such a practice would have tended to destroy such a
religious concern then, it certainly tends to prevent it now. It is a
rule that will hold, that what has a tendency to destroy a thing when it is,
tends to prevent when it is not. And are we not praying from Sabbath to Sabbath,
and from day to day, for such a concern again? And do not those who pretend to
be converted, and yet have lately set up this custom, pray for the same? Are you
a convert, a saint, and yet not desire that there should be any more pouring out
of the Spirit of God? The town has cause to be ashamed of such converts, if it
has any such. And if ye do, why do you do what tends to prevent it.
Again, Let this
practice be tried by the effect that a general decay of religion has with
respect to it. Now we have a trial. It is now a time that religion is greatly
decayed amongst us; and the effect is, that this custom comes in with this
decay. Young people begin again to set up their old custom of frolicking (as
it is called), and spending a great part of the night in it, to the violation of
family order. What is the reason, if this custom is not bad, either in its
nature or tendency, that it did not come in before, when religion was lively?
Why does it stay till it can take the advantage of the withdrawment of religion?
This is a sign that it is a custom that shuns a spirit of lively religion, as
darkness shuns the light, and never comes in till light withdraws.
And here again, I
would send persons to their own experience. How did this practice come in with
you in particular; you, that two or three years ago seemed to be so engaged in
religion? Did it not come in, did you not begin to practice it, as the sense of
religion wore off? And what is the matter? Why did not you set up the practice
then, when your heart was taken up about reading, meditation, and secret prayer
to God? If this [does] not at all stand in the way of them, and is no hindrance
to them, why [were] you not engaged in both together? What account can you give
of it? Why did you leave off this practice and custom, or abstain from it? To
what purpose is this changing? One while it must be avoided as evil, and another
while practiced and pleaded for as good? The making of such an alteration does
not look well, nor will it be for the honor of religion in the eye of the world.
For whether the practice be lawful or not, yet such a thing will surely be
improved to our disadvantage. For your avoiding it then has this appearance in
the eye of the country, that then you condemned it. And therefore your now
returning to it, will appear to them as backsliding in you. Such changelings are
evermore, in the eye of the world, greatly to the dishonor of their profession,
let it be what it will.
Indeed, this
customs, as it is practiced, does not only tend to sin, but is in itself very
disorderly, sinful, and shameful. For it is attended late in the night, and in
the dead of the night, to the neglect of family prayer, and violating all family
order; which is disorder and profaneness. Is it lawful to rob God of his
ordinary sacrifices, for the sake of your pleasure, diversion, and jollity? Are
you of that mind, that it is a decent thing that the stated worship of the great
God should give way to your mirth, and your diversions? Is this the way of
God’s holy children? Those works that are commonly done in the dead of night,
seem to have a black mark set upon them by the apostle, and Christians are
exhorted to avoid them. Rom. 13:12, 13, “Let us cast off the works of
darkness, and let us put on the armour of light. Let us walk honestly, as in the
day; not in rioting and drunkenness; not in chambering and wantonness.” The
word here rendered rioting is of far different signification from the
term, as used in our laws; for the forcible doing an unlawful thing, by three or
more persons assembled together for that purpose. But the word here properly
signifies, a disorderly convention of persons in order to spend their
time together in pleasure and jollity. So the word is commonly used in
Scripture. Pro. 23:20, “Be not amongst riotous eaters of flesh.” Pro. 28:7,
“He that is a companion of riotous men, shameth his father.” Luke 15:13,
“Wasted his substance with riotous living.” — Again, a black mark seems to
be set on such in Scripture, as in 1 Thes. 5:5-7, “Ye are all the children of
light, and the children of the day: we are not of the night, nor of darkness.
Therefore let us not sleep, as do others; but let us watch and be sober. For
they that sleep, sleep in the night; and they that be drunken are drunken in the
night.”
Many of you that
have lately set up this practice of frolicking and jollity, profess to be
children of the light and of the day; and not to be the children of darkness.
Therefore walk as in the day; and do not those works of darkness, that
are commonly done at unseasonable hours of the night. Such things are not only
condemned by the apostle, but are looked upon as infamous in all ages among
sober people, as all past writings manifest. Therefore it is a thing of bad
report, and so forbidden. Phil. 4:8, “Whatsoever things are of good report; if
there be any virtue — any praise, think on these things.”
OBJECTION. But the
wise man allows of this practice, when he says, Ecc. 3:4, “There is a time to
mourn and a time to dance.”
ANSWER. This is
nothing to the purpose; for the utmost that any can pretend that it proves, is
that it may be used under some circumstances; but not at all, that dancing and
other things used by our young people in their frolics are lawful, in those
circumstances: any more than what is said in the same chapter, verse 3. —
“there is a time to kill,” proves that it is lawful for a man to commit
murder. — To deny that dancing, under any circumstances, whatever, was lawful,
would be absurd. For there was a religious dancing in the Jewish church, which
was a way of expressing their spiritual mirth. So David danced before the Lord.
And he calls upon others to praise God in the dance. So there may be other
circumstances wherein dancing may not be unlawful. But all this makes nothing to
the present purpose; to prove that this particular custom is not of a bad
tendency. Besides, when the wise man says, “there is a time to dance” that
does not prove, that the dead of the night is the time for it. The same wise man
doth not justify carnal mirth, but condemns it. Ecc. 2:2, “I said of laughter,
it is mad; and of mirth, what doth it?”
OBJECTION. If we
avoid all such things, it will be the way for our young people to be ignorant
how to behave themselves in company.
ANSWER. But
consider what this objection comes to. It certainly comes to this, viz.
that the pouring out of the Spirit of God upon a people, tends to banish all
good conduct, good breeding, and decent behavior from among them; and to sink
them down into clownishness and barbarity! The Spirit of God did actually put an
end to this practice among us. — But who is not ashamed to make such an
objection? Will any of our young converts talk thus? Will you, that think you
were converted by the late pouring out of the Spirit of God, and are made holy
persons, heirs of eternal life, talk so blasphemously of it?
If our young people
are resolute still to go on notwithstanding all that has been said, I hope that
those of them who call themselves converted, will first find out some rational,
satisfying answer to the arguments that have been used against it. This at least
may be reasonably expected of them, seeing they make such a profession. You have
this day been partaking of the sacrament of the Lord’s supper, and therein
solemnly renewed your profession. — If after such light set before you, and
such mercy given, you will go on, be it known to you, that your eating now, and
at other times, will prove only an eating and drinking judgment to yourselves.
Added to Bible Bulletin Board's Jonathan Edwards Collection by:
Tony Capoccia
Bible Bulletin Board
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Columbus, New Jersey, USA, 08022
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