But as it is consistent with the holiness of God to contribute those natural and providential mercies, which he knoweth men will abuse to sin, so is it in some cases with us his creatures to one another. God giveth all men their lives and time, their reason and free will, which he knoweth they will abuse to sin: he giveth them that meat, and drink, and riches, and health, and vigour of senses, which are the usual means of the sin and undoing of the world.
_Object._ But God is not under any law or obligation as we are.
_Answ._ His own perfection is above all law, and will not consist with a consent or acting of any thing that is contrary to holiness and perfection. But this I confess, that many things are contrary to the order and duty of the creature, which are not contrary to the place and perfection of the Creator.
1. When man doth generate man, he knowingly contributeth to a sinful nature and life; for he knoweth that it is unavoidable, and that which is born of the flesh is flesh.[26] And yet he sinneth not by so doing, because he is not bound to prevent sin by the forbearance of generation.
2. When one advanceth another to the office of magistracy, ministry, &c. knowing that he will sin in it, he contributeth accidentally to his sin; but so as he is not culpable for so doing.
3. A physician hath to do with a froward and intemperate patient, who will please his appetite, or else if he be denied, his passion will increase his disease and kill him. In this case he may lawfully say, let him take a little, rather than kill him, though by so doing he contribute to his sin; because it is but a not hindering that which he cannot hinder without a greater evil. The sin is only his that chooseth it.
And it is specially to be noted, that that which physically is a positive act, and contributing to the matter of the sin, yet morally is but a not hindering the sin by such a withholding of materials as we are not obliged to withhold (which is the case also of God's contributing to the matter of sin). If the physician in such a case, or the parent of a sick and froward child, do actually give them that which they sin in desiring, that giving is indeed such a furthering of the sin as cannot be lawfully forborne, lest we do hurt; and therefore is morally but a not hindering it, when we cannot hinder it.
4. If a man have a wife so proud that she will go mad, or disturb him and his family by rage, if her pride be not gratified by some sinful fashions, curiosities, or excesses, if he give her money or materials to do it with, to prevent her distraction, it is but like the foresaid case of the physician, or parents of a sick child.
In these cases I will give you a rule to walk by for yourselves, and a caution how to judge of others.
1. Be sure that you leave nothing undone that you can lawfully do, for the cure and prevention of others' sins; and that it be not for want of zeal against sin, through indifference or slothfulness, that you forbear to hinder it, but merely through disability. 2. See that in comparing the evil that is like to follow the impedition, you do not mistake, but be sure that it be indeed a greater evil which you avoid by not hindering that particular sin. 3. See therefore that your own carnal interest weigh not with you more than there is cause; and that you account not mere fleshly suffering a greater evil than sin. 4. But yet that dishonour which may be cast upon religion, and the good of souls, which may be hindered by a bodily suffering, may come into the comparison. 5. And your own duties to men's bodies (as to save men's lives, or health, or peace) are to be numbered with spiritual things, and the materials of a sin may in some cases be administered for the discharge of such a duty. If you knew a man would die if you give him not hot water, and he will be drunk if you do give it him; in this case you do but your duty, and he commits the sin: you do that which is good, and are not bound to forbear it, because he will turn it to sin, unless you see that the hurt by that sin is like to be so great (besides the sin itself) as to discharge you from the duty of doing good.
2. As to others, (1.) Put them on to their duty and spare not. (2.) But censure them not for the sins of their families, till you are acquainted with all the case. It is usual with rash and carnal censurers, to cry out of some godly ministers or gentlemen, that their wives are as proud, and their children and servants as bad as others. But are you sure that it is in their power to remedy it? Malice and rashness judge at a distance of things which men understand not, and sin in speaking against sin.