Excuses to Justify Deviation from It Examined

In the history of the church recorded in the New Testament, we find no instances similar to those which have been remarked in the preceding chapter. The rule was too clearlyunderstood, and the reasons on which it was founded, were too powerfully felt, to allow of its violation by the primitive Christians. And indeed one would suppose that a godly character would stand in need of no positive prohibitbn in such a case as this. It might be expected that his very feelings would secure him. For surely a kind of violence must be offered lo his dispositions and principles before such a stp can be taken. Accordingly something of this nature is often pleaded. They feel religiovis reluctance, but speak as if it WERE to be, and must be. Let us examine this, and see whether it be their fate or their folly.

Sometimes they plead peculiar circumstances which seem to countenance it. As this is a very common excuse, and by which many are deluded, it demands some notice. And forever to check all encouragement derived from this quarter, let the following things be maturely considered. That such prognostics are rarely, if ever, remarked, but when they fall in with our determination, or at least with our propensity. That when a man ’ receives not the love of the truth, God may give him up to strong delusion to believe a lie. Thac thus saith the Lord God; every man of the house of Israel, that setteth up his idols in Ms heart, and putteth the stumbling-block of his iniquity before his face, and cometh to the prophet: I the Lord will answer hirr that cometh according to the multitude of his idols: that I may take the house of Israel I’n their own heart, because they are all estrarged from me through their idols.’ That aftar he has expressly said to Balaam ’ go not,’ and he finds him still longing for the enterprise, he can say, by an irony which the eager mird will mistake for reality, ‘go.’ That Jonal, was deceived if he supposed, that when fleeing from the presence of the Lord, it was very providential for him to find a vessel just ready to sail for Tarshish. That circumstances and events are equivocal, having occurred at different times with the most contradictory aspects. That the word of God is our only guide, and that only while walking by this rule shall mercy and peace be upon us. That we are to lay stress on nothing, however singular or striking, that opposes the revealed will of God. That the death of a prophet slain by a lion was WTitten to teach us this very truth: he had received an express command in which ha could not be mistaken, and he yi§lded to another specious suggestion as coming from God, concerning which he could not be sure.

But there is another justification often urged. It is the prospect of being useful. This also is common, and has often ensnared those who ought to ’ walk circumspectly; not as fools, but as wise.’ Here permit me to ask you thq following questions.

Are we to do evil that good may come? It is desirable for a generous Christian to havQ property; he will do good with it. But is he to steal or rob in order to obtain it?

Is marriage to be considered as one of the means of grace? Is it ever spoken of in scripture, as intended for the conversion of souls? Is it any where prescribed for this purpose?

Promises and appearances may induce a pleasing hope during the formation of the connexion; but may not these be very fallacious? To admit this, it is not necessary to suppose that the individual is vile enough to deceive wilfully — yet this has frequently been the case; and a regard to the forms of evangelical religion, has been a mere pretence, gradually thrown off as the inducement for using it ceased — but it is not necessary to charge a man with hypocrisy. There are many powerful emotions that are very sincere, and yet not durable. The mind may be softened by affection; and view every thing in reference to its favourite purpose. Men know not themselves; they are not aware how they may feel in new and untried situations. The godliness which they seem even to admire in the general indistinct notion, and while at a distance, may become very irksome when brought near and acted upon in every instance of life: yea it must be offensive, at least in all its more spiritual parts and exercises, to every natural man. Who, that is not alive to his religious improvement, is likely to love an example that continually admonishes and condemns? Who that is trying 10 go to sleep loves a noise? Who that wishes to remain in darkness can be fond of light — especially placed so near?

Is it not more consistent with a becomin<y diffidence of yourselves to fear that you should be injured by the irreligious, rather than that the irreligious should be benefitted by you? We have already shown the danger of this in fact, and which has led an ingenuous author to remark, that he who would pull another out of a pit had need stand firm, or he may be pulled in. We have already mentioned Solomon. Whether Solomon hoped to bring over Pharoah’s daughter to worship the true God we know not, but we do know that she brought him over to worship a false one. But we have now to do only with the apprehension and impression of this triuh. Is it consistent with humility to suppose that you can stand where others, and some of them far superior to yourselves, have fallen? Is it consistent with a proper sense of your own weakness to rush into extreme perils, confident, not only that you shall be secure there, but even do o-ood? The very imagination forebodes ilL It looks like the pride that goes before destruction, and the haughty spirit that precedes a fall. Indeed, it is righteous in God to suffer us to fall, when, disobeying his command, we renounce his protection, and venture to proceed without him.

Again. As you conclude that your companion being ungodly will not be able to make you irreligious; what authorizes you to think that your being godly will be able to make him religious? Surely out of your own mouth you are condemned; for the very principle upon which you proceed with regard to yourself should reduce the confidence you indulge with regard to him. If you have no fear that he can impress and influence you, you should have no hope that you can impress and influence him. If you believe that your love to him will not alter you, you ought not to believe that his love to you will alter him.

And do you consider what human nature is? Do you consider what real religion is? If so, surely you would not think so lightly of accomplishing the conversion of a soul as you now seem to do. If the process be so easy, why are so few converted at all? Why do not all those, who have dear connexions, convert those whom they love and by whom they are beloved?

But you say, You do not expect the result independent of God’s influence and blessing: but is not he able to convert them? He is. And we have reason to believe he has in some cases employed his power. For we cannot go the length of Dr. Doddridge, who has remarked, that where Christians have knowingly espoused irreligious characters, he never knew an instance of the conversion of one of them afterwards. But I ask, would you take up an affair so important on a ground so slender? On a mere possibility? For probability there is none. You would not like to marry a condemned criminal, because he may be pardoned or reprieved. God can make a beggar a gentleman, and yet I presume you would not like to take him on this presumption; you would rather reckon certainly upon a little wealth. Why then marry an unconverted sinner, because God may, because God can, call him by his grace?

Besides, if the acceptance and success of all our endeavours depend wholly upon his favour, can it be a, rational way to attain our wishes, to slight his authority, and to provoke his anger by disobedience?

But, to conclude. Even if God should overrule such a connexion for good, you will remember that this is his work, and the glory belongs to him. It does not prove that you have done right; nor can it free the mind from distress in review. For you cannot be so ignorant as not to be able to distinguish between your unrighteousness, and the divine goodness that has thus blest you, notwithstanding all your desert.