If the features of this corrupt casuistry have not been overcharged; or, indeed, if there be any such thing in the world as a corrupt casuistry, it may concern us to reflect, that this pest of society could not have arisen but from a contempt of the Apostle’s rule, of being simple concerning evil.
III. Hitherto we have exemplified the breach of this rule in the learned, and the wise. And it may be thought that nothing but perverted science could qualify men for so prodigious a depravity. But there is a casuistry of the heart, as well as head; and we find by woeful experience, that men may refine themselves out of that simplicity which the Gospel enjoins, without the assistance of unblessed knowledge.
For I come now, in the last place, to instance in the vulgar tribes of libertine and careless men. Of whom we may observe, that when indulged passion has taught them to make light of an honest mind; the consequence is, that they run into all excesses, and are rarely hindered from working all uncleanness with greediness. It is true, indeed, that no man becomes at once desperately and irretrievably wicked. But it is not less true, that when this great step is taken of prevaricating with a man’s own conscience, the other stages of iniquity are presently passed over. And how indeed can it be otherwise? So long as a man preserves the integrity of his natural disposition, there is always hope that, though particular passions may prevail for a time, reason and virtue will, in the end, regain their dominion over him. At least, he will be constantly checked and kept back in the career of his vices. But when this sincerity of heart is lost; when he confounds the differences of right and wrong, palliating the deformities of vice, or bestowing on vice itself the attractions of virtue; then all reasonable expectation of a return is cut off; since this perverted ingenuity tends to make him easy under his sins, and leaves him at leisure to pursue his evil courses with security.
We see then from the excesses into which these different sorts of men have been led, by the refinements of POLICY, of ABUSED SCIENCE, and DELUSIVE PASSION, how dangerous it is to bid adieu to that simplicity concerning evil, which the Holy Apostle requires of us.
It remains, that we cannot provide too cautiously against those evasive PLEAS AND PRETENCES, which would incline us to part with it.
These PRETENCES are infinite: for, when the heart is corrupted, the understanding is ready to pander to every lust that importunes it. But we may know the principal of them by these signs. To be simple concerning evil is the easiest thing in the world; but we may suspect that something wrong is ready to intrude itself, “WHEN we cast about for excuses to cover the nakedness of ingenuity; when we are driven to distinctions and far-fetched reasoning for our justification; when we pause a moment between the clear conviction of duty, on one hand, and any indirect views on the other; more particularly, WHEN we find the tone of our virtue relax at the consideration of what we may chance to lose by adhering to it; when we but suspect, that a severe unqualifying virtue looks like inhumanity; when we think our dependencies and connexions in life have a demand upon conscience; when we lament with the politician, that good men are impracticable, and so, from a principle of public spirit, resolve not to encounter that prejudice: Above all, when we go about to regulate morality by what a knowledge of the world teaches; when custom is pleaded in opposition to duty, and vice itself authorized by fashion[126]; when we acknowledge what we do is in itself not justifiable, but excuse it by a pretence of the good ends we hope to serve by it; when we are willing to plead the infirmity of nature, the power of temptation, the prevalence of example; when we venture too securely on the confines of immorality, and are curious to know how near we may go to vice, without being directly vicious.”
These, and such as these, are the dangerous insinuations which attempt our virtue. And how, you will ask, shall we secure ourselves from them? By reason and argument? By speculation and philosophy? Shall we stay to examine their several pretences, call these delusive pleas to account, and shew we can confute them all, before we reject them?
Alas, I dare not advise this method; which besides its other inconveniencies, is not, I doubt, a very safe one. Our heads may be unequal to the task; or, which is worse, our hearts may betray us. At the best, we shall waste much time in these ingenious inquiries, when the business of life demands an immediate determination. St. Paul has shewn us a shorter and more excellent way, when he bids us, Be simple concerning evil. In virtue of this sacred admonition, a wise man will think it sufficient to dismiss these vain insinuations at once, without so much as spending a thought upon them. “What,” he will say to himself, “if I cannot detect the falsehood of these pleas, I have a heart, that revolts against them. I cannot, perhaps, disentangle the sophistry of these arguments; but I feel the baseness of the conclusion, and I see in others the folly of acting upon it. It were ill with vice indeed, if it had no false colours to appear in; and error would be hooted out of the world, if she did not hide her obliquities under the garb of reason. But what are these disguises to me, who am neither dazzled by the one, nor duped by the other? Let the curious, if they will, inquire, wherein the imposture consists: I have that within me, which tells me in a moment, they are but impostures. In vain then, will such a one conclude, are these insidious attempts on me, who take a sure refuge in the word of God, and the integrity of my own virtue. Be the pretences what they will, the confutation of them is no part of a Christian’s care. I may exercise my understanding profitably in other matters. It is my duty to consider much of the ways of doing good. I may be prudent and WISE here. But, EXPERIENCE, and CONSCIENCE, and RELIGION, command me to be, SIMPLE CONCERNING EVIL.”