3
Vubluhed by Kequcil.
A SERMON
DEMVKltKD BY
REV. JAMES HARPER, D. D.,
IN TITE
Presbyterian Church, at Shippensburg.
"ylht(inromo;((i7)i(cararic nf evil." 1st Thes
salonlaus, V. 2A
fllITS exhortation stands connected
L with others in the passage before us,
of great practical importance.
The same authority which accompan
ies them, accompanies and enforces it.
And tlio spirit and disposition which in
duce disrespect to one, will lead to disre
spect to all of them. One of the most
convincing evidences of the heavenly ori
gin of the christian religion, is its per
fect purity. Infallible truth characteri
zes it as a system of doctrine, and imma
culate holiness ns a system of practice.
As its author is infinitely holy, so it sanc
tions no sin either in heart or life, and
while it embodies as one of its funda
mental articles, justification from all
sin, it also holds out and promises to
those who embrace it. grace to sauctify
the soul, and points onward to a future
state of existence, where complete and
eternal emancipation from the power and
iufluenco of all sin, will bo experienced
and enjoyed. The perfect holiness of
the religion of Christ, is a feature of it
in which the true christian glories, and
his constant prayer, and unremitting en
deavor is, to exhibit a character which
will reflect its purity. " As he which
hath called you is holy, 'so be ye holy
in all manner of conversation, Because
it is written, be ye holy, for I am holy,"
is an exhortation ever present to his mind,
and one which prompts him to habitual
dependence on the Holy Spirit. The
text is expressed in terms which must
preclude any possible doubt, as to the
meaning and application of the Apostle.
To " abstain," means to refrain volunta
rily, to avoid entirely: while the phrase,
' from all oppcarauce of evil," teaches
that no countenance either by word or by
personal example, is to be given to sin of
any kind, or in any degree. Were we to
paraphrase the text, we would render it
thus, " keep at the farthest distance possi
ble, from sin of every description, under
what specious and fascinating appearance
soever, it may present itself, and even
from everything you suspect to be sinful,
or tending to draw, either yourselves or
others into it. The inclination of some
to approach as near as possible to sin,
without actually committing it, or com
ing into actual contact with it, is rebuked
and forbidden in scripture, and in the
text we have selected the question, how
near may I approach without personal
guilt, is never the question, with a mind
imbued with the spirit of the Gospel
but where is the most distant point. His
respect for the honor of the gospel, and
his own heartfelt hatred and abhorrence
of all sin, prompt the question, and con
strain him to assume the most remote po
sition, as a testimony against it." lie
hates every evil way." His language
is, " O my soul, come not thou into their
secret, unto their assembly, mine honor
be thou not united." Besides abstinence
from what is clearly and undeniably sin-
iul, our text extends to three other points.
1st. To things the moral and relig
ious propriety of which the conscience is
not fully satisfied.
2d. To things which, the particular
church, with which we are in commun
ion, condemns and testiGcs against.
3d. To things which give offence to
christian brethren.
1st. Conscience must bo fully satis
fied. Paul in his Epistle to to the Romans
says, "let every man be fully persuaded in
own mind." One idea suggested by these
words, is, that every men should be care
ful not to do what ho thinks wrong.
Should the thing be perfectly harmless,
perfectly lawful, yet as God judges by
the principles and motives of the heart,
it is wrong, even to do a right thing
without the consent and approval of con
science. " As he thinkcth in his heart,
ho is he," is the saying of Solotlion ; and
this same principlo in christian morals is
maintained by the writers of the New
Testament. Paul says, " Blessed is he
that condemneth not himself in that which
ho allowcth ;" t. . " Blessed is tho man
that has a good conscience. It is a source
of great happiness to be sure that what
wc do, is right. And. he adds, " But he
that doubteth is damned if ho eatcth not
of faith, for whatsoever is not of faith is
iu." i. c. If a man thinks ft thing to
be wronjr, to him. it ia wrong If he in
"lu'gcs, ho, brings himself under condem
nation. He evinces sinful disregard of
the Divine authority, when ho commits
any act, or engages in any pursuit, or in
dulges in any plcasuro which he suppo
ses God has forbidden, or which he is
not certain, God has allowed. This is a
view of tho matter which men of the
world, with their mindi alienated from
God, arc unwilling to adopt. With the
christian it is otherwise. He recollects
that conscience is a faculty, with which
he has been endowed, by his Creator.
That it has been bestowed in order that
it may judge and act for God. It is His
deputy in the Soul that has been renewed
and enlightened by Ilis grace, and it is a
christian's, . duty to obey the behests of
conscience, in relation to everything, re
garding the moral propriety of which he
is in doubt.
2d. The text enjoins abstinence from
all that the church, with which we are in
communion, condemns and test ifies against.
On this, we have the express teachings
of the Spirit. " Whether therefore ye
eat or drink or whatsoever ye do, do all
to the glory of God. Give none offence,
neither to the Jews nor to the Gentiles,
nor the church of God." " The reason
for this is given, in what immediately
follows ; " even ns I please all men in all
things, not seeking mine own profit, but
the profit of many, that they may be
saved." The world judges to a great ex
tent of the character of the gospel, by
the conduct and life ot the christiau.
Inconsistency on his part, is laid to the
account of that which he professes to
have espoused ; and if inconsistency on
the part of a friend of the gospel, tends
to repel the world from tho belief
and acknowledgement of it, on the
same principle, consistency must tend
to win respect, and ultimately, ac
ceptance of the truth. This is the idea
in the mind of the Apostle, as expressed
in the passage we have quoted. But, he
also warns against giving offence to the
church. A consideration of what the
church is, will impress our minds, with
the importance of the particulars under
present discussion. In the book of Acts
we meet with this language : " the church
of God, which he hath purchased with
his own blood." This intimates that she
is the property of Christ at a cost
which is above all possible computation.
He, who by a profession of faith in Christ,
unites with the visible church, must, in
christiau charity, bo accounted in spiritu
al union with Christ ; belonging not on
ly to the church visible, but also to the
church invisible. It follows then, that
he recognizes the constitution divinely
given to the church, and his obligation to
respect and obey it. " If ho neglect to
hear the church, let him bo unto thee, as
an heathen man and publican. "Verily
I say unto you, whatsoever ye shall, bind
on earth, shall be bound in Heaven, and
whatsoever ye shall loose on earth, shall
be loosed in Heaven." Here, Christ
teaches that in the government of the
church, certain men duly chosen, have
his authority to execute judgment; and
that the discipline exercised by them,
when just and righteous, is sanctioned
by Heaven. From this, no inference is
more legitimate thcn,that the offence com
mitted agaiust the church, is offence com
mitted against Christ. In uniting with
any particular church, the Individual pro
fesses submission to all the existing laws
of that church ; just as I in becoming a
citizen of these United States, promise
submission to tho civil government of the
States generally, and the particular state
in which my residence is fixed. The
question is not, is the law such as I like
and approve, but docs it exist. Its exis
tence, is my obligation to obey it, or sub
mit to tho penalty, and so long as I remain
under the government this is my duty.
The same is true with the visible church
with its laws as they art. I placed my
self voluntarily, under its authority, and
solemnly pledged obedience. Breach of
theso laws, is rebellion against Christ the
head of the church, and the moral sensi
bilities of that individual must be blunt
ed, and his moral principlo doubtful in
deed, who, in tho luce ot any law or rule,
which, in express terniB, or by implica
tion, condemns any act or practice, per
sists in the indulgence of it. Take that I
aecouut of tho church already cited, " tho
church of God which ho hath purchased
With his own blood," and say, with this
account of it impressed upon his mind
and heart, will he refuse to abstain from
all appearance of that which offends the
church.
3d. It becomes the christian to ab
stain from things In themselves lawful,
but which give offence to many chris
tian brethren.
This particular bears upon the question
of christian expediency. It is the ground
Dr. II. wu born in Scotland,
upon which is based the true and efficient
argument for abstinence from all intoxi
cating drinks, and it applies with equal
force and propriety to many other mat
ters, l'aul applied it to the eating of
flesh, that had been offered in sacrifice to
idols, convinced that his eating of it,
gave offence to consciences not so well in
structed and enlighted as his own, he
brought himself under obligation to ab
stain. To all who thought and felt, as
ho thought and felt, ho recommended tho
same principle ; leaving it, however, with
each, to act according to the dictates of
conscience. He said it was lawful for
hi m to eat, but that it was expedient for
him to abstain and to do a thing,
in itself lawful, but from which to ab
stain, ho knew to be expedient, for the
edification of his christian brethren, would
be to commit sin. Now there are things
which in themselves may not be morally
wrong, but which many christian breth
ren deem offensive. They may be incon
sistent with the gravity of christian char
acter. They may tend to relax the mor
al principles of others. They may be
viewed by men of the world, as discred
itable to the church They may be used
as arguments against the body of chris
tians with whom you are associated, and
they may diminish the influence both of
your precepts and example, in relation to
those whose salvation you may otherwise
be anxious to promote. A gay and giddy
christian is certainly an inconsistency.
Far be it from me to affirm that he has
no right to be cheerful no right to min
gle in the innocent amusements of life.
If any man has reason to be happy, and
to wear a countenance, expressive of joy
and delight, and to make a full use of all
the social comforts and blessings of Prov
idence within his reach, it is the chris
tian. They ore his by a divine right,
guaranteed by covenant stipulation, and
accompanied with rich covenant compla
cency. He is blessed in his basket and
store in all the relations he sustains
and in all the rational enjoyments of life.
It is only in the abuse of these, that he
forfeits the divine favor and blessing con
nected with them. Let me specify one or
two things, as an illustration of what has
been said. Would it not give just of
fence to many christians, to see a brother
in Christ, a fellow member of the Church
go to the bar, even occasionally, not to
say habitually and drink the intoxicating
cup ? Possibly it is done by some who
arc in communion with tho church, but
surely to their own deep discredit with
cruel disregard to the feelings of inany
christians, with reckless heedlessness of
public sentiment, and with insane indif
ference to their own moral and christian
reputation. The man who does so, is
more bent on gratifying a stubborn will,
if not a grossly sensual appetite, than of
securing the approbation or all good men,
and the approval of God. Ilis christian
character, to say tho least, is most equiv
ocal, and certainly he must be out of all
harmony, in his sentiments and feelings,
with the immense majority of reputable
society. Is he abstaining from all appear
ance of evil ? The intuitive belief, and
the unhesitating response of this entire
audience, is no.
Again, there are amusements to which
many christians take exception. In the
abstract, they may not be sinful, but gen
crally, they have a dissipating effect. We
may mention dancing. Respecting this
amusement, the judgment of most of the
-protestant denominations in this country,
is, that it is wrong. In the subordinate
standards of the Presbyterian church, the
subject is mentioned, as may be seen by
consulting the one hundred and twenty-
ninth question of the Larger Catechism
"When I speak of this amusement, I cou
meet with it the circumstances in which
litis usually indulged. Ihey who are
partakers of a divine nature, but who
feci themselves liable to tho influence of
sin, will determine to set no wicked thing
before their eyes. Instead of wilfully ex
posing themselves to scenes where guilt
may be contracted, they will watch and
pray, that they enter not into temptation
Without affirming that dancing in itself
in sinful, I have no hesitation in saying
that it is contrary to the rules of the
church with which we stand connected
This being the case, besides being offen
sive to many christians, and exceedingly
grieving to their consciences, it is wrong
tor any member ot the church to counte
nun co it, either by actual participation, or
personal presence. There is no abridge
mciat ot rational liberty in this. It is
abstaining from what has at least the ap
pearance ot evil. It is giving exercise
to that benevolence which is an essentia
principle ot the gospel, and which re
coils at wounding the feelings of any one
' lor whom Christ hath died. It is
practising that self-denial, so frequently
enjoined in the sacred Scriptures. It is
removing out of tho way, a stumbling
block to many, who, though of the World,
expect that the professed followers of
m, "who did no sin will "abstain
from all appearance of evil." It augurs
11 for that member ot the church ot
Christ, who knowing as he must, that it
occasions reproach to the cause of the
gospel, that besides offending his own
brethren in the faith, it gives opportunity
to those, who are without any love to re
gion or respect for its ordinances, to
speak evil of the church, and revile those
ho are in communion, to continue in the
practice or object to its denunciation.
There cannot be spiritual progress and
propcrity in such a mind. The divine life in
the soul, if it exists, must be faint and
sickly, and the sincerity of his regard for
the eternal welfare of those by whom he
is surrounded, questionable. o repeat
then, the text, in reference to all things
of a like nature with those mentioned.
Abstain from all appearance of evil"
and that you may be induced to comply
with this, think :
1st. Who it is that hath called you
nto the Kingdom of Christ.
It is the great God, who being lunnite
pure, says, " be ye holy, for 1 am ho
ly." His authority extends to your en
tire conduct and hie. The tact that lie
commands or forbids, involves us in posi
tive, personal obligations to obey. All
that he requires and all that he proscribes
is for His glory and our highest good ;
and with compliance, is associated the
purest happiness, and most lasting peace.
To a christian mind it must be paintul to
be in doubt, concerning tho character of
an action performed, or a line ot conduct
pursued ; while on the other hand, an
approving conscience and the sanction of
God's own Word, are the sources of ex
quisite mental and spiritual engagement.
here is no fanaticism in avoiding all
things -concerning which we cannot pray
to God for his blessing. If it is our du
ty, " whether we eat or drink, or whatso
ever we do, to do all to his glory;" then
it necessarily follows, that everything in
which wc engage, should be such, that
we can ask divine direction, and the di
vine benediction. A christian is the
' habitation of God, through the spirit."
and in no scene and under no circum
stance should he place himself, where in
dignity and dishonor arc done to Him, of
whom he is the spiritual residence and
temple.
Think of the mission with which
as a christian you are invested.
This is a point on which our minds too
seldom dwell, and which wo fail, fully
and properly to appreciate. Our own
personal salvation is that for which in
time and eternity, wc never will be able
adequately to express all the gratitude
is due. Jiut there is something
more than mere self and individual benefit.
Every sinner converted by grace, is de
signed to be a reflector of tho imagcof God
to be a light amid tho darkness ot the
world a living illustration and example
of the purity of the gospel and an in
strument in promoting the progress of
Christ's cause and Kingdom. Whatso
ever our hands find to do, in the service
of God we are to do with our might.
For the opportunities afforded us, in the
providence of God, of commending the
gospel to the understandings and con
sciences of our fellow men, wo are per
sonally and deeply responsible. And as
truly as the representative and servant ot
an earthly government, would be charge
able with the infidelity and treachery in
mingling in scenes where his country's
honor was tarnished and his country's in
terest sacrificed, must bo the christian,
whose office and duty is to hold up the
standard ot tho gospel, when found en
gaged in pleasures incompatible with his
high and holy vocation. " I beseech you
therefore brethren, by tho mercies of
God, that vou present your bodies liv
ing sacrifices, holy, acceptable unto God,
which is your reasonable service. And
be not conformed to this world, but be ye
transformed by tho renewing of your
mind that ye may prove what is that
good and acceptable and perfect will ot
God." In this way vou will testify to
the excellence and purity of the religion
of Christ. In this way you will disarm
the enemies of Christ, of their most for
midable weapon, viz., the inconsistencies
and sinful feelings of tho professed friends
of Christ and in this way, will you give
force and efficiency to your warnings,
and remonstrances against sin, and your
entreaties to sinners to be reconciled to
God. But should you be known to min
gle in scenes of frivolity and dissipation
to engage in the pleasures of the ball
roomto associato with the world in
amusements, at variance with the princi
ples and tenor of the religion of Christ,
you cannot find fault with the impenitent
whom you admonish, when they taunt
ingly reply, " physician heal thyself."
That you may by example as well a by
precept, be instrumental in promoting tho
glory of Gd and the honor of his Son,
" abstain from all appearance of evil."
3d. Think of tho dying hour, and
anticipate the decision which your own
minds and consciences are likely to pro
nounce on that solenm occasion.
It is then, that men are constrained to
look back upon the past, to scrutinize the
lives they have spent, and form an hon
est and impartial judgment of themselves.
There are actions which we have pcr
formed, and pleasures in which we have
indulged, that excite regret, in the minds
even of tho best of men. Scenes of
gaiety, of revelry of wild and noisy
mirth, arc not those, from the recollec
tion of which, the dying man can derive
comfort and peace. The great designs
and objects of life, are then clearly seen
and acknowledged their, vast importance
deeply felt, and the desire candidly and
strongly expressed, that they had been
more fully and faithfully fulfilled. It
cannot be that the holy and conscientions
christian will regret that his daily aim
has been to maintain a walk and conver
sation becoming the gospel. That he has
studiously avoided, everything which
even in appearance only has been evil.
And while his unreserved acknowledge
ment will be, that to grace alone he is in
depted for his salvation, and his hope of
entering heaven ; yet his passage through
death will in all probability be unclouded
in proportion to the strength of his faith
in Christ connected with the fact of a
holy and sanctified life. Suffer me then
to exhort you to try and to judge of the
propriety and expediency of entering up
on any vocation, or into any amusement,
by asking yourselves at the time how will
my doing so appear in the retrospect from
my dying couch ?
How will the recollection of it affect
my mind, and feelings and exercises when
on the threshold of eternity ? Will the
scenes in which I have mingled in the
ball room, afford me at that dread moment
any satisfaction ? Will they give rise to
no regret r Kemember, we are living
for eternity. That here we are placed,
in order to be fitted and prepared for en
tering upon its duties; exercises and en
joyments. And that we may so live and
act in all things, as we shall wish we had
done, when we come to the closing mo
ments of life, and enter upon the dread
and endless future, let us seek the direc
tion of God, that we may with propriety
seek his blessing to accompany and crown
all that we do and all we enjoy.
Anecdote of the Elder Bcecher.
" My father," said Henry Ward, " loved
to write at the top of the house and I
loved to get up there to watch him. Ho
had a way of whispering to himself as he
wrote with one hand ho rubbed his breast
with the other. He could not bear to be
buttoned into any thing while writing,
and, wristbands, collar and vest were all
sure to be pulled open as soon as he set to
work. His coat was thrown aside and
his suspenders thrown off his shoulders.
He was a great lover ot clams ; and one
day as he was rapidly driving his pen, a
clam man passed the house crying
' Clams, clams !' My father was so .intent
upon his sermon that it was several min
utes before he fairly realized what the
sound was. Then ho rushed to the win
dow and hailed the man, who had passed
beyond the reach of hisvoico. Clapping
his pen behind his ear, father dashed
down-stairs like an avalanche, and before
any or all of the women who were wont
to lie in wait to catch him and put liim
in order, could arrest him, ho was in full
chase down the street, holding on to his
pantaloons with one hand, and waving
the other in the air, shouting : " Clams,
clams, clams !" Ho caught tho man,
secured the clams, and returned slowly,
buttoning up as he went to the houso a'tll
to his study."
tS" Dr. Lyman Bcecher once said:
" A great muny professed christians have
no other idea of religion, than that it is
tho means of getting to heaven when
they die. Ab to do any thing for God
while they live it docs not enter into their
plans. I tell you, my brethren, that I
do not believe that there is one in five
hundred of such professors, thai will en
ter heaven, for there is a magnanimity
in true religion that is atave all such
contemptible meanness."
t&"0( all earthly urasic, that which
reaches the furthest into Heaven is the
breathing of alav.iiigl.eart.