Of Christian prudence, or, Religious wisdom not degenerating into irreligious craftiness in trying times

OF GODLY WISDOM ; OR , Religious Prudence , Not Degenerating into irreligious Craftiness , in Trying Times .

MAnkind were formed , and placed by God in this World , but design'd for another . And the condition and employment of our Life here , is to be a passage through this World , in pursuit of , and preparation for a better . And whilst we are duly careful for the next , and omit nothing that is to bring us to the end of our Stage ; we may wisely provide for this too , and contrive for our quietness and convenience by the way .

The way to the other World , of true and perfect Joys , are all the Duties and Directions of Religion : which are those paths the Wisdom of God sees necessary to perfect and spiritualize our Natures , and which the Goodness of God has prescribed to lead us to himself , and to the Regions of eternal Life . Whatsoever God in his holy Gospel , calls us to profess , or practise ; that is the way to the World above . And if we hope to arrive safe there , and attain the Glory and Blessedness thereof ; whatever hardships occur , or accidents befal us therein , we must never go out of the way . When , upon any consideration , we turn out thence , all our steps are wrong ; and will never be right , till we return into it again .

The way to make the most of this World , and secure to our selves the greatest ease , advantage , and injoyment in our passage ; are the Rules of humane Prudence and worldly Wisdom . And , as we are call'd upon , to hold on constantly in the former , by the more still voice of Conscience , and the Laws of God : So are we reminded , to make use of these later , as occasion serves , by the more importunate cravings of our sensual Nature and Necessities , and the more loud voice of Flesh and Blood .

Now , as our fleshy Nature and Necessities require : so doth Religion allow us to serve our selves of these Rules of Humane Prudence , so long as we keep within a due compass . That is , whilst we betake our selves only to such ways of external quiet and injoyment in this World , as go not out of any way of Religion , or path of Happiness , leading to another World . Whilst the Rule of Wisdom , is only such , as affords ease , or comfort in our passage ; but doth not carry us out of our way , or stop our progress . When be sent out his Disciples , as sheep in the midst of wolves , be wise , says our Lord to them , as serpents , so long as they took care first to keep as innocent , or simple and plain-carriaged , as doves , Mat. 10.16 .

But fleshly Nature , is glad of any way that affords ease here , however it hinders , or misleads us , from the paths of those greater Joys , which we should all seek to secure , and prepare for hereafter . It runs to them , and that with greediness : So that , when any Duty of Religion gainsays it , and calls another way ; there is a tryal of our Love and Affection for the two Worlds . When any way of Righteousness , for instance , becomes burden'd with the Cross , and a way of worldly and unrighteous Wisdom can avoid it , or , it may be , lead to be , not only safe and easie here , but seemingly happy and prosperous : then doth God make a tryal , whether Religion , or Flesh and Blood , have most Force ; whether this , or the next World , are of greatest weight with us . Worldly Reproaches and Persecutions upon a Duty , are the true Test of its worthy and faithful Votaries , and discover who they are that set it above this World . And God is careful in the course of Providence , still to annex worldly sufferings to some Duties of Religion or other , to separate the impure dross from the pure Gold ; the light chaff that a storm of Persecution can drive away from the solid Wheat ; and , as a Touch-stone , to make manifest , who are those truly worthy and sincere minds , that will love and steadily practise any Duty , when left to it self , and stript of all external Bait of worldly inducement . There must be Heresies , saith St. Paul , which , as they increase , grow still into Factions and Persecutions against the Orthodox , that they who are approved , may be made manifest , 1 Cor. 11.19 .

To be ready to approve our selves to him in such Tryals , it highly concerns us all , to understand clearly what are the ways of fleshly Wisdom , that , at such times , we may take more care to keep back from them . There is the more need to be clear in this before-hand , because the time of determining , and practising , is not the fittest for deliberating upon it . For Flesh and Blood , starts first , and calls loudest on such occasions . It presents variety of these ways to our minds . And tho the ways are wrong , yet through the biass of fleshly inclinations , our minds are leaning , and very willing to believe them right . The generality of Mankind are prone to see , and assent on that side , which appears most safe , and consistent with this present World . They are apt to bid a hearty welcome , and listen to any one that speaks for that way , and are easily convinced by him : being willing to be Deceived ; and 't is well if not active to Deceive themselves , into such a persuasion . And when Flesh and Blood are like to be so busie and powerful on such occasions , to recommend such ways of worldly Prudence ; it is very necessary our Minds and Consciences should not be without their Armour , but have clear convictions of their folly and unlawfulness , to oppose against them .

To afford some Help in this Point , to such sincere Tempers , as would be thankful to be shew'd a losing Truth , and glad to approve themselves to God on such occasions : I shall offer something , tho imperfect , to set off the way of true Wisdom , and to shew what are the limitations of Religious Prudence , and what the contrary liberties of fleshly Wisdom , or worldly Craftiness . That so , they may not err for want of information , when , in course of Providence , they are brought on such Tryals .

CHAP. I. Of the Nature of Christian Prudence , and how seen in chusing Right Ends.

WIsdom , or Prudence at large , is being wise for our selves ; or seeing , and following , what Reason sets off as best for us . It is Reason contemplating , not the mere Truth of things , which is Science : but their Goodness and Desirableness , or what are best for us to seek , or practise . And about this Practice , it considers not only how to do things skilfully , which is the consideration of Arts : but how to do them profitably , respecting either their future accountableness for Rewards or Punishments , or implying moral good or ill , and being directed by , or promotive of any Virtues ; or their worldly usefulness and advantage , to the end we are driving on , or have to serve in this Life .

It notes Reason , not only contemplating these things , but influencing and effecting them . For Prudence speaks the commendableness of several Powers . It carries with it the virtue of our Wills , as well as of our Understandings ; and besides the skill to see what is good for us , includes also such influence over our other Powers , as makes them follow it , and take up therewith . A man may be a knowing man , that acts against the true Dictates of his own Reason . But he only is a truly wise , and prudent Person , who follows , and is guided by them . And accordingly the wicked , tho otherwise of never so much Knowledge , are call'd Fools , in Solomon's Proverbs , and other Scriptures .

Thus is true Wisdom or Prudence the same , as Reason well applied to Practice ; or Reason directing , and influencing us , unto what is profitable , and best for us in any case .

Now this takes in the greatest variety of matters , even all the managements and concerns of this Life . And according to the difference of these , it comes under different denominations . When it directs to most utility , in managing the common course of our own Lives , and the ordinary affairs and accidents thereof , 't is common Prudence . When , to what is most reasonable , and equal , to be exacted mutually , or allow'd , in the course of Negotiation or worldly intercourse , upon any dealings , or differences ; 't is the prudence of Negotiators , or men of Business . When , to what is most decent and conversible in our carriage , to befit our own condition and circumstances , and to keep up fair Respect , Favour , and Society with , and procure the same from others ; 't is the prudence of Conversation . When 't is shewn , in the government and conduct of other men : if it Directs to what is best , and the way to compass it in War , 't is Military Prudence ; if , to what makes most for common Safety , Order , and Benefit , in the conduct of a Family , 't is domestick or oeconomical ; if , of a State , 't is civil or political Prudence . But in matters of Religion , which , as they are to have some separate times , so are also to run through , direct , and influence , all the other actions and affairs of this Life : when it shews us what are the ways of Salvation , and how we may compass , and go on in them ; 't is moral , religious , spiritual Prudence . By the other sorts , we may pass for worldly wise , but this is to be wise to Salvation .

Now for the better understanding of true Religious Wisdom , or Christian Prudence , I shall reduce what I have to say upon it , to these Heads .

Christian Prudence lies ,

1. In seeing , and following , right Ends of Religion ; and pursuing them only by fit , and Christian ways .

2. In taking for these , the most advantageous seasons , in tempering them to circumstances , and shewing caution to prevent harm thereby , or ill consequences .

3. As for all other inferiour , and worldly Prudence about things of this Life , in so ordering the ends , and over-ruling the ways thereof , as to keep them subservient to Religion , or as best becomes Christians .

1. Christian Prudence lies , in seeing , and following right Ends of Religion ; and pursuing them only by fit , and Christian ways .

1. It is to see , and set out to us right Ends. The first sign of Wisdom or Prudence , is the choice of wise and fitting Ends. And the first care of Christian Prudence , is always to propose such Ends , as are becoming Christians . It is to propose such Ends , that we may aim at them : and to make us see , and understand those Ends ; that we may perceive and know , what we are to aim at .

These Ends , are the Glory of God , or what will bring in most Honour to him . The Perfection and Advancement of our own Natures , or what will make us most like to God , and afford us the fullest and truest injoyment of him , and of our selves , and of any thing else that is beatifying . The Good and Happiness of others , or what makes most for common good , and the real benefit and advancement of our Brethren . Now all these Ends are best served by Doing of our Duty . We are in the best way of glorifying God , and perfecting our selves , and benefitting our Neighbours , whilst we are in the way of holy Obedience . And therefore to aim at these Ends , is in other words nothing else , but to aim to observe the Rules , and seek the Honour of our Religion , and to do our Duty in all points .

So far as concerns the End then , which it prescribes , Christian Prudence is ,

1. In the first place , to propose in every point to Do our Duty . True Wisdom , it Places in an entire obedience . And accordingly all wickedness is call'd Folly , and wicked men Fools , in the holy Scriptures . We must never know any wisdom , in doing unrighteously ; nor set up for Prudence , by any breach of God's Commandments . All the Rules of Duty , are the most pure and perfect Wisdom . They are the wisdom of God : and who can think to shew himself wise , by pretending to correct God's Rules , or running counter unto them . When any breach of Duty makes shew of being Prudent , 't is a mere show : it is only a false Light , that may misguide any out of the real way of Happiness , but lead none into it . Let it promise what it will , 't is all fiction and flattery , and if we will trust God before it , we must ever esteem such a breach , when offer'd or suggested to us , only to have put on the mask of wisdom , but under that and in Truth to be mere folly .

2. Next , in every point , to direct and make us see what is our Duty , that so we may understand whether we Do it or no. This must go through all particular Duties , and tell us what things are aimed at , and what offices are required of us , by Each . What they ought to Do , for instance , who would approve themselves to be resign'd to God , to love or trust him , to be patient or devout towards him : to be meek , humble , sober , and mortified to this world : to be true , and just , peaceable , and charitable , among their Brethren . 'T is the part of Christian wisdom , to teach us what we must propose to our selves , that we may discharge any of these , or any other Duties . To shew what are the instances and expressions of all particular Virtues , which should be the mark and aim of all their Professors and Undertakers . Prudence is the directing Virtue ; 't is Eyes to all the rest : All Virtue observing , as * * Ad Nicom . l. 2. c. 6. Aristotle says , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as a prudent Man shall define . True and sincere Prudence , † † De prospera & adversa Fortuna , & de Prudentia , Conc. 21. Tom. 3. p. 582. saith S. Basil , lies in the knowlege of those things , which are to be done , or which are not to be done . Whereto , whosoever adheres , will never desist from the Actions of Virtue , or be left in the destruction of Wickedness . And being to direct the Practice of each Virtue , it must imply the Skill , to see wherein the Practice thereof lies : What is to be Done in any , that we may Deserve the Name of just , humble , sober , &c. and what , in every case , or on any occasion , is to be the Work of such a Person .

Now this is an admirable and most excellent Part of Spiritual Prudence , to know what is to be done in any Duty , as we are called to discharge it by God's Providence . And 't is great shame a Professor of any Virtue , should not be able to say wherein the Discharge of it lies , when he comes to need , and is called out to make use thereof . This has all the reproach of being ignorant of what a Man doth profess , and of being to seek in his own Business ; as if an Artist were ignorant , and knows not , when he comes to set to it , what he has to do in the way of his own Art ; which in the estimate of all Persons , is one of the most censureable and shameful sorts of Ignorance . Yea , 't is extreme and desperate Folly , considering , that as he is here called upon to practise each of these Duties ; so must he hereafter , to answer and be tryed by them . Now Christian Prudence is to prevent this , by storing up clear Notions of every Duty , and of the Offices thereof , against such time as we shall have a call and opportunity to discharge them . The Wisdom of the prudent , says Solomon , is to understand his way , i. e. to know what he ought to do on all occasions . Prov. 14.8 . And this the Scripture expresses , by having our Senses exercised , to discern both good and evil , Heb. 5.14 . and calls for , as a necessary Preparative to our walking accurately or exactly . The walking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 circumspectly or accurately , which S. Paul requires , Eph. 5.15 . he tells them is to walk as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not as fools , but as wise or prudent * * The wise Servant made Ruler , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is the same as prudent 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mat. 24.45 . As the wise as serpents , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mat. 10.16 . and wise virgins , Mat. 25.2 . . Wherefore , adds he , be ye not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imprudent or unwise , but understanding what the Will of the Lord is : Since if they did not understand it , they were not like to be very exact in keeping it . v. 17.

Now opposite , in this matter , to both these , is the way of fleshly or worldly Wisdom . For ,

1. Instead of proposing in every Point , above all things to do our Duty : It aims and Proposes in the first place , to secure our external Quiet , to serve our worldly Peace , Prosperity , or Temporal Interests . It seeks not in all things what is virtuous , but what is safe . And being for worldly Safety , it never seeks to do what 't is like to suffer by . It s Eye is first , for keeping or encreasing these worldly Emoluments and enjoyments for our selves , our Friends , or Families , for the Church or State . It may fix upon Religion as well as the things of this Life , and carry us out for the Church , as well as for the Common-Wealth . But then what it aims at , or seeks in rhe first place to secure in these , is not the inward Excellence , but the outward Appendages ; not their integral Parts , and Spiritual Substance , but their worldly Accoutrements and Advantages . If Religion is taken in among the Good things of this World , and stands guarded and enriched by secular Laws and Privileges , Riches and Honors : Worldly Wisdom will be carried out as far to secure these worldly Appendages , when they are about Religion , as when they are about any thing else . But as for the proper and essential Parts of Religion it self , which lies in doing our Duty in every thing , or in the integrity of Faith and good Life ; the Wisdom of this World sets them only in the second place . It may shew fair respect , and carry Decently towards them , even where it will give it self no trouble about them : As we see several that have no serious value for Religion , will yet be Civil to it in point of good Breeding , and as sensible of the need there is , however 't is neglected by them , that it should be kept up in the esteem , yea , and practice too , of other Men. Nay , worldly Wisdom , when it rightly understands it self , will aim at it in most Cases ; as serving its own wise Purposes beyond any thing else : True Virtue being , for the most part , best fitted , and conducing to the Happiness and Enjoyment of both Worlds . But where it thus b●ars the best good Will to the inward and essential Ingredients of Religion ; it is only whilst they are subservient or consistent with its own worldly Designs , being ready to thr●w them aside , when once they oppose it . On such Competitions , The carnal mind is not subject to the law of God , neither indeed can be , Rom. 8.7 . It considers then , not their intrinsick Goodness and Excellence , but their Expedience ; and will give them up for what it accounts higher Ends , or dearer Interests . On such occasions , its Questions are not , What will become of this Duty ; or another , of Innocence and a clear Conscience ; but what will become of our Estates , our Liberties , our outward Peace , Powers , Honors , Privileges , or other Enjoyments of this Life , by such , or such a Course , when 't is deliberated on .

2. Instead of seeing in every Case , what is our Duty ; worldly Wisdom is for continuing ignorant of , and not seeing a Losing Duty . It cares not for the Knowledge of troublesom or afflicted Truths . It is ready to look upon , and let in such as consist with worldly Ease and Interests ; But afraid to understand , because 't is loth to practice others ; Conviction of a Duty , serving only to encrease the Guilt , and disturb the Quiet of those who will not practise it .

Hence comes that sleightful Saying of fleshly Wisdom in these Cases , of Leaving every Man to his own Persuasion , and not censuring any much , if he act therein according to his own Conscience . They represent such Cases , as if it mattered not much , which Side a Man takes , and there were no important difference in the things themselves , but only in the different Opinions and Belief of Men about them . So that , let a Man but have a Persuasion of that Side , which is most easie and favourable to worldly Interest , as Men are ready enough to have in trying Cases if that will Do , and nothing else will greatly harm him in these matters .

Hence comes also , that backwardness of Conversing and Discoursing with those of the other Opinion , who are both ready to practise , and able to plead for a Duty , when 't is oppressed , and has the Cross upon it . 'T is a Rule of fleshly Wisdom at such times , to look on such as dangerous Persons , whose Company is not safe . Their Discourses , such Men imagine , can only serve to make them more uneasie in the way they have a mind to go . They will start Scruples to dissatisfie and unsettle a Mind that had no such Doubts before , but had easily satisfied and settled it self upon the saving side . Or , if they come in the way of such Discourses , especially when fit to do Right to Truth , by setting it off to advantage , they receive them against their Wills , and meet them , not with a religious Desire , but worldly Fear . They are not thankful for the offer of a saving Truth , but sorry for , and troubled at it ; and ready to say to the Messengers thereof , as Ahab did to the Prophet , who still called upon them to hear what they had no Will to understand , that he was his Enemy , and the Troubler of Israel , 1 Kings 18.17 . and Ch. 21.20 . When they se● worldly Safeties above religious Innocence ; they fear , and hate the Light , as our Saviour * * Joh. 3.20 . says , which reproves the secure ways they desire to take . Minding not to follow it , they use care not to be hamper'd and troubled with it , and , as the Scripture speaks , will not have the knowledg of his ways , Job 21.14 .

Hence , lastly , when they allow themselves to enquire and examin the Truth , comes that Hastiness and Partiality , in taking any thing for sufficient proof , that makes for the safe side . Any serviceable , but ill grounded Presumptions about Words or Things , shall hastily be taken up and pass for Truths , which a little deliberation and enquiry would shew to be Falshoods . Former Tenets and Opinions , which usually are so very tedious and difficult to be extirpated , shall be laid aside upon much less Argument and offer of proof , than that whereby they had before been maintained . Yea , the very same things shall be offered as good Arguments , which , when offered by others , had been cast out and confuted as false ones . Variety of Topicks shall be started , to make up in number what they lack in weight : And tho all are so uncertain , that they who use them , keep themselves upon the reserve , and are afraid to stand or fall by any one alone ; yet they shall conclude , that some or other of them is right , and sufficient to prove what they draw from it . Which I think , is not the way of seeking Truth , but serving Interest . 'T is to resolve upon the conclusion , before one sees the Reason which can make it good : Worldly Wisdom says , this must be held ; and then , if one Topick that is pressed for proof , cannot make it out , another must . Yea , confessedly weak and false Arguments , shall pass for Evidence ; and great Names , or Numbers , when they fall on this side , fleshly Wisdom will call , in its own Case , a proof of Right . Tho , looking abroad every where else in the World , where store of Opinions about other matters have these same Supports , and yet are condemned by our selves ; at the same time in our Neighbors Case , it shall be ready to Declare , that Names and Number● are no sure Argument of Truth , but too commonly the false colour , and fair show of Errour .

These , and such like , are the effects of that affected ignorance , which worldly Wisdom would be held in of any Duties , which it is like to lose by . And this is quite opposite to spiritual Prudence , and must never be yielded to by any that would make sure their eternal concerns , or pass for truly religious , honest , virtuous Dispositions .

In matters of Salvation , the best and truest security , is being in the right way . And I know no relief for any man in the wrong , but a sincere willingness to see and follow the right , when the Providence of God shall lay it sufficiently before him . Which gives no relief at all to those , who for want of love to a saving Truth , especially when persecuted , and through too much love of this world , are afraid to come in the way thereof , and unwilling to let it in .

1. It is not enough for one that seeks to approve himself a good man , that he follow that Duty which he sees ; but he must also take care to see every thing , which is his Duty , that he may follow it . The Knowledge of our Duty must not sure be ranked among indifferent things ; for Faith , as well as Obedience , makes up the Gospel-terms . To believe and know what Christianity makes necessary to be known , is as requisite as to Do , what it makes necessary to be Done . Nay , to know those things , which are necessary to be Done , is as necessary as to Do them ; since we cannot do them , till we know them .

Indeed , if the Ptovidence of God affords not an honest mind the opportunity of such Knowledge , he will graciously connive , both at the want of Knowledge , and Practice . But if we have no mind to know , what we might know , we shall suffer , both for the want of Practice , and Knowledge . 'T is plainly there , a want of Virtue in the heart , that causes a want of Understanding in the head : such evil doers , as our Lord says , love darkness , and hate the light , and will not come to it , lest their deeds should be reproved , Joh. 3.19 , 20. An honest mind must never be unwilling , or afraid to see its Duty , no , not where 't is most costly . It must have a Love for it , when 't is persecuted , as well as when 't is applauded , when , in the eye of the world , it is a losing , as well as when it is a gaining Virtue . They must receive the love of the Truth , that they may receive the belief thereof , and to keep off , as St. Paul says , from being of their number , that perish in their unrighteousness , by believing lyes , because they received not the love of the Truth , that they might be saved thereby , 2 Thess. 2.10 , 11 , 12. This Love will not only make them to listen to it , but to be inquisitive after it , where sufficient instruction is not voluntarily offer'd ; and thankfully to see , and receive the will of God , whether it be with their worldly interest and fleshly inclination , or against them . And this is true Docility , and Teachableness of Temper , which is what the Scripture calls * * Mat. 13.9 , 43. &c. 11.15 . the ear to hear , or the necessary Preparative profitably to hear a Religious , or Moral Lecture . 'T is necessary to Faith , especially of those Truths , or Laws of God , which are more unsavoury , and uneasie to flesh and blood . And being such a previous Requisite of Faith , and implied in it , 't is sometimes in Scripture expressed thereby . Pray that I may be delivered from unreasonable men , says St. Paul , for all men have not faith , 2 Thess. 3.2 . Noting those , who receive , or reject what is tender'd , only by Humour , or inclination of Flesh and Blood , not by Reason , as men void of Faith , i. e. of a teachable Temper and Disposition .

3. Thirdly , Christian Prudence , is alike for taking care of both Tables ; or for discharging faithfully , as all the Duties of Piety , so equall all others of Justice and Morality . Since both are equally parts of God's will , they are equally a matter of its care : and its constant aim and study is , how it may inviolably observe both , and transgress neither , but never to set one against the other . Both Tables it receives , as coming from one Authority , and claiming one Obedience . Well knowing , that he that said , Thou shalt not worship an Idol , said also , Thou shalt not kill , or steal . And if thou keep free from Idolatry , yet if thou kill , as St. James argues in this case , thou art become a Transgressor of the Law , Jam. 2.11 . There is no transgressing of one , to save another : nay , there is no breaking of one , to save all . For whosoever shall keep the whole Law besides , saith the same Apostle , and yet offend in one point , he is guilty of all , v. 10. And if for breaking that one , he will be punish'd as if he had broke all : there cannot be any room left , to think of breaking one , tho it were upon pretence to save all . Which I call a Pretence , because , indeed , it is a mere Pretence . For the Commandments never oppose one another , and we can never reasonably pretend to break the latter , that we may keep the former : since , if we please , we may at all times keep both , and as we never can have any Authority , so neither can we be under any necessity of breaking either .

The Effect and Consequence I shall observe from hence , is ,

1. First , That we never oppose the first , to the second Table . As the Pharisees , who , to keep the third Commandment , taught men to break the fifth : not suffering a man to do any thing for his father and mother , after once he had said , It is Corban , that is , a gift by whatsoever thou mightest be profited by me , or , I interdict , what I have , by the vow Corban , from ever being helpful unto thee ; a Form , among the Jews , of forswearing to help others . Which , instead of being an approved way , of keeping first Table-Duties , our Lord charges , as setting up the Commandments of men for Doctrines , and making void God's Law through their Traditions , Mat. 15.5 , 6 , 9. Mar. 7.11 . We must not suffer our selves to be carried on , to break the fifth , sixth , eighth , ninth , tenth Commandments ; i. e. to throw off Duty to our Parents , Natural or Civil , or any Obligation of Morality , of Justice , Truth , or Gratitude towards men , for the Honour and Glory of God , or for , either the new setting up and erection , or the continuance and preservation , of a more Orthodox , pure , and spiritual way of Worship and Devotion .

It is too common among the worldly wise , to consent to several violations of Morality , for the Preservation , as they say , of God's Church , or Advancement of his Glory . Meaning thereby , the Glory and Preservation of a true and Orthodox Profession of Faith , and of a pure and Gospel-Worship . And the Glory sought thereby for these , is to make them externally glorious ; to seat them in worldly Sway , Power , or Priviledge , that men may own the Confessions , and pay the Worship , with external ease and encouragement to themselves , or without Persecutions .

But is not God to be glorified and obeyed in his other Precepts , as well as in these Confessions of Faith , and pure Devotions ? And is it a way to glorifie him in one point , by disgracing him in others ? Will he receive so much Glory and Service , by the Orthodoxy , as Disservice and Dishonour , by the Immorality ? Is not God glorious in his Moral Attributes , of Justice , Faithfulness , and the like , as well , as in the Unity , and Spirituality of his Nature ? And is it not as necessary for those , that would duly glorifie him , to copy out and display his Glory , in these Moral Excellencies , as to own and declare it in the other ? Nay , is he not particularly careful , to call us to an imitation and Transcript of his Glory in these : to be merciful , as he is merciful , Luc. 6.36 . and holy , as he who hath call●d us is holy , and that in all manner of conversation , 1 Pet. 1.15 , 16 ? And to tell us , that to be created after his Image , the new man must put away lying , and other immoralities , and be formed in Righteousness and true Holiness , Eph. 4.24 , 25 , &c. And must not the Church be preserved , in true ways of Justice , and Moral Duties , as well as of Worship , and Confessions of Faith ? Ought it not to be as much concerned , for good Practice , as for good Prayers ; and will it not get as much , by good Life , as by being Orthodox ? Nay , can immoral men be saved in any Religion ; or will a good Worship recommend any to God in evil-doing ; or shall they enter into the Kingdom of Heaven , that call Christ Lord , Lord , but do not obey him ? There is no way of glorifying God , but by being intire in our Duty , and performing all that he prescribes us . Nor of advancing his Church , but by advancing the Practice of all those Duties , which are to recommend , to save , and signalize his Church . We may confess the true Faith , and Practise a pure and spiritual Worship , in keeping all the other Commandments , and without the breach of any ; yea , and that in Persecutions , if we please , and dare run hazards . And so may all other persons , if they have the heart to do like us . And 't is not for us to transgress any of them , only as a way to remove hard Tryals from them , or from our selves . Which is not to glorifie God , or our Duty , or advance his Church ; but to discredit and disserve both , for our own carnal ease and advantage .

2. Secondly , That a true Christian be ready to suffer , for any point of Morality and Justice , as well as for any point of Orthodoxy in Faith , or Purity in Divine Worship . For upon which soever of these they suffer , the cause is Religious , and they are alike Confessors .

The Duties of the first Table , indeed , have God , not only for their Author , but likewise for their Object ; and so are more particularly stiled Piety , or Duties towards God , on that account . As are likewise some Duties injoined in the second Table , viz. those of the fifth Commandment , towards Parents and Magistrates , who are in God's place , and , on that Account , are sometimes in Scripture call'd Gods : Thou shalt not revile the Gods , saith the Law , meaning thereby the Rulers , Exod. 22.28 . And thus St. Paul calls it * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shewing piety at home , when Children relieve and requite their Parents , 1 Tim. 5.4 . And the undutiful , are stiled † † 1 Sam. 10.27 . ●ons of Belial , and impious ; and Disloyalty , impiety , or Secundum Sacrilegium , a Second Sacriledge , as * * Apol. c. 35. Tertullian's Phrase is .

But all other Duties are injoined by God , and performed for his sake , and are as truly Parts of Religion , and he accordingly stands upon them , as those , which are more immediately referr'd to God himself . For Religion lies in keeping of the Laws of God at large , or in all the Duties of Justice and Morality , as well as in the Duties and Acts of Piety . The Grace of God , which bringeth Salvation , that is , the Christian Religion , consists in living soberly , and righteously , no less than in living godly in this present world , according to St. Paul's distribution of Duties , Tit. 2.11 , 12. And pure and undefiled Religion , St. James describes by the moral Acts , of visiting the fatherless and widows in their affliction , and keeping ones self unspotted from the world , Jam. 1.27 . And the Kingdom of God , or the Religion of Christ , the Apostle makes to consist in Righteousness , and Peace , those second-Table and moral Duties , as well as in joy in the Holy Ghost , Rom. 14.17 . So that to suffer for any second Table-Duties , is to suffer for God's sake , since God injoins them . And to suffer for Religion , since Religion implies them . Tho they do not so immediately respect God , yet are they as much required by Religion , and as truly parts thereof , as those that do .

Now it is suffering for Religion , that makes men Confessors and Martyrs . And this they do , who suffer for the moral parts thereof .

What the Gospel declares blessed , is being persecuted for Righteousness sake . Blessed are they , which are persecuted for Righteousness sake , Mat. 5.10 . And if ye suffer for Righteousness sake , happy are ye , 1 Pet. 3.14 . And there is as true , and acceptable Righteousness , in moral Duties , as in any Confessions of Orthodoxy , or Purity of Worship and Devotions .

The Confession , which Christ requires of us , is to confess him and his words , Luk. 9.26 . And the Martyrs in the Revelations , are expressed by suffering for the Testimony of Jesus , and for the word of God , Rev. 20.4 . And we have as good word , and command for these , as we have for any others .

The Sufferers he respects , are those that suffer for his Name , Mat. 10.22 . But all the Duties required by his Gospel , are call'd by his Name . And all the Acts of Morality , which stood before on Natural Obligation , now , since he has injoined them , and his Spirit helps us to perform them , being practised out of Christian Principles , and through the Grace of Christ , are all become Christian. And the Losses he recompenses , are Losses for his sake ; he that loses his life for my sake , shall find it , Mat. 10.39 . Or , as 't is in St. Mark , For his sake , and the Gospels , Mark 8.35 . And is it not purley for his sake , and in regard to him , that we perform any second Table-Duties , when we are sure to lose by them ? And are not those Losses for the sake of the Gospel , which are purely out of Conscience to Gospel-injunctions ?

Thus are all the Comforts and Encouragements , the Approbation and Acceptance of Gospel-Sufferers , common and alike to both Tables . And he is as true a Confessor , that , in Peril of Suffering , gives his testimony against any Acts of Unrighteousness and Immorality ; as he that doth the same , against any false Articles of Faith , or Acts of false Worship and Idolatry . I know among Good things , there is a difference in degrees . And especially he that suffers , for owning Jesus to be the Christ , suffers for the whole of the Gospel , which is more than some particular Duties thereof , whether relating to Faith , Worship , or moral Practice . But sufferings for any , are all of the same kind and quality ; they are alike Religious , and the Sufferers alike Christ's Martyrs and Confessors .

And suitable , is the received Judgment concerning Sufferers , in these cases . John the Baptist was one of God's blessed Martyrs , tho the Cause he suffer'd for , was that of the seventh Commandment , or declaring against an unlawful and incestuous Marriage , Mat. 14.3 , 4 , 5 , 10. The persecuted Prophets were brave and Noble Confessors among the Jews . Tho what they suffered for , and sought to revive , was not always , or only , a right Worship ; but the Duties of Morality and Justice , in Declaring freely and undauntedly , not only against Idols , or Calves , and Groves and High Places ; but against Falshood , and Rapine , and Violence , and Perversions of Justice , and other Grievous immoralities , wherewith the Jewish State was over-run , in those Degenerate and Corrupt times . Thus , the Holy * * Euseb. Hist. Eccles . l. 8. c. 14. p. 312 , 313. Women and Virgins , were ranked in the List of Confessors and Martyrs , who would Dye , or Disfigure themselves , rather than yield their Bodies to the Lusts of Tyrants and Persecutors . And St. Dionysius of Alexandria † † Ap. Euseb. Hist. Eccl. l. 6. c. 45. tells Novatus , It would be as Glorious a Martyrdom , nay , in my judgment , says he , a Greater , for a man to suffer Death to prevent Schisms , and the rending and tearing of the Church among themselves : as to suffer the same for Profession of Christianity , at the Hands of Persecutors . So long as we are suffering for any Duty of our holy Religion , be it of Piety , or of Justice and Morality , the difference , as to this , is not much . To make a Martyr , or Confessor , it matters not for which Table 't is , so long as it is for either . And accordingly , to be beheaded for the Word of God , which extends alike to both , is the Character of the Martyrs , Rev. 20.4 .

Now contrary to this , is the visible sense and carriage of too many persons . For many , alas ! even of those , who are free to expose themselves , and to suffer in testifying against False Worship and Idolatry : seem much more indifferent and unconcern'd , about suffering or standing out , and Declaring against Unrighteousness and Immorality . By Religion , they are wont to mean chiefly Confession of Articles , and Purity of Worship . And to rate that , to be suffering for Religion , when they suffer for them : or that to be acting for the Glory of God , and the Good of Religion ; when this acting is to serve them , Nay , when 't is only to serve and secure those worldly Interests and Priviledges , which are tacked to them . And tho , in Performance of this Service , they take a greater Liberty , and make bold with Moral Duties , only that they may secure such external Freedom and Encouragement , for such pure Worship and Confessions . As if that God , who has commanded one , had not commanded the other as much . Or , as if we could oblige him , by breaking some of his Commands , to save others . Yea , when there is no need of , or help by any such Breach , to save any , but all the intent and use thereof , is only to save our selves . Which , tho it be Right , and Reasonable , in the Eye of the worldly Wise ; is not sure the way to be wise for God , or for his Glory , so far as that is made to lie in our Duty ; nor must ever pass for that Wisdom , which comes by Christ Jesus .

CHAP. II. Other Ends of Christian Prudence ▪

A Fourth End proposed by Christian Prudence , is , as to discharge the Duties , so to serve , and promote the Honour of Religion . To be wise for God , is to be wise for Religion , which is the only acceptable , and effectual way , of serving and honouring him . And to contrive wisely for Religion , must always study and seek the Honour of Religion . For , proportionably to the Honour and Esteem the World has for it , is like to be their Acceptance , and Observance thereof . Spiritual Prudence therefore , must ever take this care of Religion , by acting so in all things where it is concern'd , as may set it up highest in mens Opinion , and gain it the most cordial Respect , and greatest Reverence from them . They must consider in these matters , what serves best , to convince men of the Truth and Sincerity , to manifest the Power and Efficacy , to set out the Worth and Excellency thereof . And never take up with any ways , how promising soever on other Accounts , that would afford considerate men a Ground in Reason , to suspect Religion , as if it were a fictitious thing ; and the Profession thereof , as if it were Hypocrisie . Or to fansie all its magnified Power , to be real weakness , and unable to carry men on , to the Practice of what before they did profess , when , in any trying Case , they are brought to the push .

Such Reflections bring Religion under the greatest Dishonour and Disadvantage . And therefore whosoever would act prudently for it , must have an especial Eye to avoid any thing , that would make Religion evil spoken of . For this , God was highly offended with the Jews , that through them , the Name of God was blasphemed among the Gentiles , Rom. 2.24 . And for this , the Apostle had great indignation against some False Christians , that through them the way of Truth was evil spoken of , 2 Pet. 2.2 . And to prevent any thing of this among Christians , are those Commands of God , of walking worthy of the Gospel , Eph. 4.1 . Phil. 1.27 . So as becometh Saints , Eph. 5.3 . Of adorning the Doctrine of God our Saviour in all things , Tit. 2.10 . Of walking worthy of God , and those high Priviledges of his Kingdom and Glory , 1 Thess. 2.12 . and worthy of the Lord , Col. 1.10 . Thus , would Christ have it the care of all his Followers , not meanly and sneakingly to serve Religion , but affectionately to espouse , and industriously to answer and adorn , to magnifie and do it Honour in the eyes of men . To approve , in every thing , its Verity and Sincerity ; to demonstrate its Efficacy ; to maintain its Dignity ; and manifest its Worth and Excellency before them . Whatever it receives at the Hands of other men , yet thus must Wisdom or Religion be justified , i. e. declared just , and made victorious and triumphant , by her own Children , Mat. 11.9 . A prudent Christian , is to provide for good Report , Phil. 4.8 . for things honest in the sight of all men , 2 Cor. 8.21 .

And from this I note , That the aim of Religious Prudence , ( contrary to what too oft appears in Fleshly wisdom ) is to own , and do Honour to any Duties :

1. Not only internally in our minds , but externally in our outward Carriage . That must be made visible before others , which doth Honour to it before others . And this is what every Duty of Religion , or every necessary Point of Christian Faith and Practice , claims at our hands . We owe it an external as well an internal Service , and must not only pay our acknowledgments to it inwardly and invisibly in our own minds , but , as we are call'd thereto , visibly and apparently before others . Provide for honest things , says St. Paul , not only in the sight of the Lord , who sees what is inward or in the heart , but also in the sight of men , who see it not , till externally owned , and exposed to view in Conversation , 2 Cor. 8.21 . We must offer up , and present to God , our Bodies and bodily appearances , as well as our Souls and their invisible motions , for a living , holy , and acceptable Sacrifice , Rom. 12.1 . Glorifying God both with Souls and Bodies , which are both his , 1 Cor. 6.20 . Whatever ye do , let all be done to the Glory of God , 1 Cor. 10.31 . And by making our Good things visible , he is most glorified . We please him by internals , which are secret , and which will do him Glory at the last , when they come to be openly exposed . But what Glory do they to him at present , if they are not externally manifest . Gloria multorum indiciis constat , says * * Ep. 102. Seneca . Est consentiens laus bonorum , incorrupta vox bene judicantium de excellenti virtute , says † † Tusc. Quaest. l. 3. sub initio . Cicero . So , what doth glorifie , must be notified to many . And this appearing externally honourable , or glorious in the eyes of men , is what God stands much upon ; having many times forborn , what otherwise he had resolved to do , lest his Name should be polluted before the Heathen , among whom they were , and in whose sight he had made himself known unto them , Ezek. 20.9 , 14 , 22.

Some Virtues , indeed , are not so observable by men : being more purely Spiritual in their Natures , and less Publick in their Use and Exercise . And others , that fall more under view , good men will seek to keep as private as they can , to preserve the greater Purity of intention , and prevent all by-ends of worldly interest , or ostentation ; as our Saviour directs , about private Devotion , Alms , and Fasting , Mat. 6.1 , 5 , 16. But what Duties are publick , he expects we should practise publickly ; and , whensoever we have a Call , to profess , or perform them before others , that we should externally shew them forth , and not smother any . They must then , not only burn within us , but shine out to others . Among ill men , and in a crooked Generation , we must shine as Lights to guide them , Phil. 2.15 . Our inward Wisdom , must be shown forth in our works and good Conversation , Jam. 3.13 . Our Light must shine before men , that they may glorifie our Father which is in Heaven , Mat. 5.16 . We must be blameless , and harmless , as the Sons of God , without rebuke , not only before God , but likewise before them , Phil. 2.15 . As Zachariah and Elizabeth , walked in all the Ordinances of the Lord , blameless , or not to be taxed by the world , for any apparent Breaches , Luk. 1.6 . On all such occasions , not content with an inward , they are careful to manifest an outward Holiness : not neglecting any Duties , or appearing like those , who either transgress , or omit a Virtue , when they are call'd to an open Discharge thereof .

And this external owning of every Part of Religion , especially when we are brought in danger for it , which is the great Temptation to conceal or dissemble it , is the Virtue of Confession . This Christ himself did before Pilate , before whom , as St. Paul says , he witnessed a good Confession , 1 Tim. 6.13 . And this he expects from all his Followers . He that confesseth me before men , him will I also confess before my Father which is in Heaven . But whosoever shall deny me before men , him will I also deny before my Father which is in Heaven , Mat. 10.32 , 33. The Faith of the heart , says the * * Comment. Authoris incerti in Matt. inter opera Chrysost ▪ Comment of an Ancient and Learned Author upon this Place , will no more avail , without the Confession of the mouth , than the Confession of the mouth will , without the Faith of the heart . And if it must be enough for Christ that we know him , tho we confess him not before men : therefore it must be enough for us , that he knows us , tho at the last he confess us not before men . 'T is not sufficient for any , to say , I with-hold the Truth in my heart , and in the mean while disown it before the World . And therefore he says not , he that confesseth me in his heart , but he that confesseth me before men . This Confession or Denial of him , is the Confession , or Denial , of any Point of Faith or Practice , or Part of his Doctrine . Whosoever shall be ashamed of me , and of my words , says he in another Place , Mar. 8.38 . Luc. 9.26 . 'T is not enough in heart inwardly to receive these , unless , on just occasion , we are ready openly to profess them . For with the Heart man believeth unto Righteousness , and with the mouth Confession is made unto Salvation , Rom. 10.10 .

This Confession is made , one way by words ; as St. Paul speaks of Confession with the mouth unto Salvation . And another way , by Actions : for a man may deny a Duty in deed , as well as in word , as the Scripture speaks of those , who profess God in words , but in works deny him , Tit. 1.16 .

And a Duty is thus denyed in deed , when , 〈◊〉 any just and publick Call to Practice it , we 〈◊〉 and dissemble it . 'T is not enough in this case , 〈◊〉 pretend we adhere to it in our Minds , unless 〈◊〉 shew our selves to be among its Adherents , by 〈◊〉 Practice . Our Deeds , as well as our Words , 〈◊〉 among the necessary Acknowledgments . 〈◊〉 every one that saith unto me , Lord , Lord , shall ente● into the Kingdom of Heaven , but he that doth 〈◊〉 will of my father which is in Heaven , Mat. 7.21 , 2● The manifestation of the Principle , must be by 〈◊〉 effects ; and of the tree , by its fruits , for every tre● is known by its own fruits , Luk. 6.44 . When 〈◊〉 Question arises , or a Test comes , to try and dis●cover the true Adherents to any Duty ; 'T is 〈◊〉 the Heart which is unseen , but the visible Pra●ctice which must determin it . Shew me thy fait● by thy works : It being our Works that must de●clare what our fixt belief or opinion about it 〈◊〉 Jam. 2.18 . To Neglect it , or Conceal our adhe●rence to it out of shame thereof , Christ account a Denying it . He that shall be ashamed of my word of him will I be ashamed , Luk. 9.26 . And S. Paul speaking of his Sufferings for the Gospel , oppose● our Practice of a suffering Duty , when we ar● called to suffer for him , to our Denying him : If 〈◊〉 suffer , we shall reign with him , if we deny him , 〈◊〉 also will deny us , 2 Tim. 2.12 . When Men come to Search after the Retainers to any Duties , they cannot judge by what is invisible , but only by what externally appears : So that he , who doth not practise when called to it , in human account is esteemed to disclaim it .

But 't is much more Denied in Deed , if , when put to the Tryal , they do not only neglect to Practise it , but deliberately practise what is directly opposite and inconsistent with it . If any Christian , when called to the Test , would burn Incense on the heathen Altars , and sacrifice to their gods ; he did really , and was esteemed thereby , to Disown his Christianity , and to Deny Christ and his Words , as if he had renounced them with his Lips .

Now , opposite to this way , of Honouring all the Duties of Religion , by verbal and real Confessions , and external Appearances , is the way of worldly Wisdom . It is for such ways of owning them , as suits best with the Ends and Conveniences of this World . It will outwardly Practise and Profess fashionable Duties , such as are in vogue , and the World Honors and Speaks well of . But as for those that are publickly Decry'd , or bear against the wicked Customs received , or the Ends and Projects pursued and driven on in this World , which expose to the Censure thereof ; it is not for manifesting , but concealing them . It is for owning there , only in the Mind , which can give the World no offence , because the Mind is not under this Worlds notice ; or , for owning and practising in private or out of sight : As Nicodemus did at first , who came to our Savior by night , Joh. 3.2 . and those many of the chief Rulers , who , tho they believed on him , did not confess him , because of the Pharisees , loving the praise of men more than the praise of God , John 12.42 , 43. Not that worldly Wisdom is for Heart Duties ; being no more for inward than for outward Holiness , further than it agre●s , or makes for worldly Ease and Interests . Nay , indeed , being less for that , because 't is harder to perform , and more uncouth and opposite to Flesh and Blood . But what Duties it can Conform to and Comply withal , it is for keeping up in the Heart , not exposing in open Practice , when that is like to give the World offence , or cause hard Names and Censures . Or , what it cannot comply with , it is for counterfeiting and Pretending to serve in Heart , which lying out of sight , is more easie to be Pretended , and not so easie to be Detected and Disproved .

2. This external owning of Religious Prudence , is not only in times of Peace , but of Persecutions . It is confessing it under impendent Sufferings , as often as we are called either to Profess or Practise an oppressed Duty before others . To Confess it then , is truly to Do Honor to Religion . It shews it true and unfeigned , and that the Pretenders to it believe themselves in what they say of it , when they are ready to venture all thereupon : In suffering for Religion , they give Testimony to it ; it proves it strong and powerful , admirable in Motives , and mighty in Effects , able to set men above this World , to outstand the hardest Tryal , and conquer all the World counts terrible . 'T is to Honor it , when the World explodes it , and seek to cast all the Disgrace they can upon it : To own it , when it s own Followers are ready to fall off and desert it . The Days of Suffering for Righteousness , are worst times for Flesh and Blood ; but the best and most advantageous for serving Religion , and doing Honour unto God . When you suffer as Christians , says St. Peter , and are reproached for the Name of Christ , on your part he is glorified , 1 Pet. 4.14 , 16. So that in the Eye of Spiritual Prudence , whose aim is to be wise for Religion , and to see what serves it , not what serves our selves ; these times of Persecution , instead of exempting from such Confessions , are their most proper seasons .

Accordingly , this Confession of any Duties , is particularly required of us , and call'd for at such times . We are to be blameless , unrebukeable , as the Sons of God , in the midst of a crooked and perverse Nation , Phil. 2.15 . Be not ashamed of me , and of my words , says our Saviour , in this adulterous and sinful Generation , which was wholly bent on Persecution , Mar. 8.38 . When he calls for Confession of him before men , Mat. 10.32 . he puts the hardest Cases , and confronts the Doing of our Duty with the Dearest worldly Interests : and there bars all opposite influence and interposition of Fear of men , that would hinder Confession ; and strikes it down with the greater and more powerful Fear of God , which will hinder Denying . Fear not them which kill the Body , but are not able to kill the Soul : but rather fear him , who is able to destroy , both Soul , and Body , in Hell , v. 28. He allows us not to be stopt of Confession , by regard to Father or Mother , Son or Daughter : He that loves Father , or Mother , more than me , is not worthy of me ; and he that loveth Son , or Daughter , more than me , is not worthy of me , v. 37. Nay , nor in regard to our own Lives : He that finds his life , viz. out of the way of confessing me and my wo●ds , shall lose it : and he that loseth his life for my sake , or for mine and the Gospel's , as St. Ch. 8.35 . Mark , shall find it , v. 39. The Cross on any Duties , must be no Discouragement : the Cross must be taken up with the Duty , and not the Duty let alone , or rejected for the Crosses sake : He that doth not take his Cross , and follow after me , is not worthy of me , v. 38. Nay , at some times , he must take it up daily , and follow me , Luc. 9.23 . And if then , when he must bear his Cross , tho it be in Neglect of his Dearest Relations , yea of his own Life , he doth not for all that keep on in my way , and come after me ; he cannot be my Disciple , Luc. 14.26 , 27.

Thus strict is our Blessed Lord , in Calling for this Christian 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or harmless Constancy & free owning of him and his Laws , even when beset with the greatest worldly Perils . Very Frightful were these Perils , in the Apostles days , which Drive many from this way of Couragious Confessors , to shifts of Deserting Cowardice : tempting them sometimes to conceal themselves , and to forsake the Publick Assemblies , against both which St. Paul absolutely declares , Rom. 10.9 , 10. & Heb. 10.23 , 25 ; and sometimes to fall quite off from the way of Christ , to that of their Persecutors . And what now , doth he that sits upon the Throne , say to such Persons ? As he that continueth constant , or overcomes , shall inherit all things : So the fearful , or cowardly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Unbelievers , or false and unfaithful , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; i. e. the timorous & mistrustful Deserters , who fell in their Tryals for want of Faith and Pati●nce , formerly held the Glory of Saints , tho now made the scoff and derision of prophane Spirits ; these , says he , together with Murderers , and Whore-mongers , and Idolaters , & all Lyars , shall have their part in the Lake which burns with Fire and Brimstone , which is the second Death , Rev. 21.7 , 8. Among all Reprobates , yea , before all , he first places these Cowardly Deserters for their share , in this Lake of Fire and Brimstone , says * * Inter omnes Reprobos , imò ante omnes ; timidis autem , inquit , &c. Tert. Scorp . c. 12. Tertullian .

The Foundation of this Confessorian Constancy and Freeness , is † † The Spirit of the Martyrs was not broken or dismay'd by all the Terrors of the Tormentors . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because their Love was perf●ct , and had cast out Fear , says Phileas the Martyr in his Epistle to his Church , ap. Euseb. l. 8. c. 10. Love to Christ , and to his Laws and Doctrines ▪ For , when Love is perfect , as St. John says , it casts out Fear , which , in time of Danger , is the Parent of all Revolting tergiversations , or hypocritical and unlawful Compliances . And herein , adds he , is our Love made perfect , that we may have Boldness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this Freeness and Fearlesness in Confession , which it is the Perfection of Love to inspire us with , in the Day of Judgment , or when brought before any Tribunal for the Cause of Christ : because , as he is , so are we in this world , viz. in a Persecuted state , wherein we are to shew this Constancy and Courage , as he did , 1 Joh. 4·17 , 18. And the Cure of Cowardice , or the Spirit of Fear , St. Paul notes is by the Spirit of Love , which is the Spirit of Power , 2 Tim. 1.7 . And therefore the Spirit writing to the Church of Ephesus , which was , it seems , in danger of falling into the Practices of the temporizing Gnosticks , when he calls them ‖ ‖ Vid. Hammond . Annot. in l●c . back to their former Courage and Constancy in Tryals , bids them return to their first Love , Rev. 2.4 . This Love to Christ , and the ways of Godliness , when , in a great many , it is strong enough for times of Peace ; is apt to be much shaken , and impaired , in their hearts , in times of Tryal and Persecutions . Because iniquity , i. e. of Persecutors , as the Context shews , shall abound , love of many , says our Saviour , shall wax cold , Mat. 24.12 . And as it decays , so will the Confessorian Constancy and Courage , which is shewn by virtue thereof , and timorous Haltings , Compliances , and Revolts , will still succeed in its place . But he that shall endure unto the end , or whose Love and Constancy at such times shall both hold out , the same shall be saved , v. 13.

But now , quite contrary to this , is the way of worldly Prudence , which is never for professing Persecuted Truths , or practising Persecuted Duties . It s care is , not how to confess , but how to conceal , or Dissemble its Sentiments , at such times . Instead of looking then to the Duty , it looks to it self : and considers , not what is Good , but what is safe . Distressed Virtue , at the best , it neglects , or Disclaims in open view : which it thinks to make up , by approving , or practising it in Private . It divides it self , between God , and the World , and seeks to content him by a Secret , or invisible Observance ; and to content it too , by open and visible Neglects , or Violations , of oppressed Religion and Righteousness , on such Tryals .

But now , instead of conscionable lawful Prudence , this is nothing but wicked Subtilty , and mere carnal , or Satanical Suggestions . For to persuade , on any trying Call , not to shew forth an incumbred and afflicted Duty , but to let it alone , is the Voice of Flesh and Blood , not of Religion ; it never comes from God , but from Satan . So Christ told Peter , when he counselled him to fly the Obedience of the Cross , and , instead of that costly way of Doing the Will of God , to look more to himself . Get thee behind me , Satan , saith he , thou art an offence unto me ; for thou savourest not the things that be of God , but the things that be of men , or mere carnal humane Wisdom , Mat. 16.23 , 24. And thereupon , he immediately repeats this Precept to his Disciples , telling them , If any man will come after me , he must not hearken to Peter's Advice , to stand still , or step out of the way , when the Cross is laid upon any Duty ; but take up his Cross , and follow me . And follow me , i. e. going on still , under the Burden of the Cross , in the Duty whereto I call : and going on also therein after my Example , as you see , notwithstanding the Cross now in my way , I do , v. 24.

It is a deceitful Shuffling on both sides , playing fast and loose , or Halting between two Opinions : as those of Israel did , who , in their hearts , stood right for God ; but yet , to please Ahab and Jezabel , and for fear of the Times , externally Complied in the Worship of Baal , and went to his Sacrifices . Whom Elijah the Prophet reproved , saying , How long halt ye between two Opinions ? If the Lord be God , follow him ; but if Baal , then follow him , 1 King . 18 , 21. If it were enough , thus to serve one invisibly in our Hearts , whilst we visibly serve the other in external appearance , there would be no necessity of what our Lord declared , that no man can serve two Masters , Mat. 6.24 .

It is , at best , but to affect the Duty , whilst we plainly fly all the Scandal , and Offence thereof . Which , if it be a lawful Prudence , there is no ingagement to preach up Persecuted Truths against Persecuting Errours , as St. Paul thought there was for all the Cross that lay upon it , when he preached down Circumcision so zealously set up by the Jews , Gal. 5.11 . There will be an end of the Scandal of the Cross , which , when tack'd to any Duty , will be no longer a Scandal , or an Occasion of Sin , if we may lawfully pass it by , and let the Duty it is laid upon alone , without Sin . Especially , taking up the Cross , when placed in the way of Confession , could never be the Condition of Worthiness in Christ's Disciples , as our Lord declares it is , Mat. 10.32 , 38. and afterwards , in opposition to Peter's Advice of ways to Prevent it , by forbearing the Duties burden'd with it , which he imputes , as I noted , to carnal Wisdom , and the Suggestion of Satan , Mat. 16.23 , 24. Men may bear the Cross , when it comes upon them by Necessity , and they cannot help it . But then only they take it up , when they might let it alone if they would , viz. by forbearing , or avoiding the Duty , whereto it comes annexed . And if they may be worthy Disciples , in shunning it , it can be no Condition of their Worthiness , to take it up . Lastly , were it no Point of Duty and Religion , for which they were sure to be finally rewarded , this taking up a Duty with the Cross upon it , could have nothing inviting here , for them to Glory and Triumph in it . And yet this , our Saviour , and his Blessed Apostles , direct all good Christians to do at such times . If ye be reproached for the Name of Christ , or for Righteousness sake , as Ch. 3.14 . happy are you , for the Spirit of Glory rests upon you , 1 Pet. 4.14 . If any man s●ffer as a Christian , let him glorifie God on that behalf , v. 16.

3. In these Confessions , it is another Part of Spiritual Prudence , not to stay till we are under an absolute Necessity , or Force , but to confess with Freeness . I do not say , this is absolutely necessary in all cases . And when there is utmost Peril , the Torture extreme , and Confession Capital ; the case is Pitiable , and to wait , in case of several Truths or Duties , for Proof from Prosecutors , seems more excusable . But this is only connivence , and Condescension to Humane weakness : and to be Free in owning any necessary Articles ▪ or part of Virtue and Godliness , on a just Call thereto , openly preferring it to our own Lives , is the Praise of Confessors , and most excellent and rewardable in it self . * * Interrogatus , vel ultrò confitetur ; Damnatus , gratias agit , Tert. Apol. c. 1. Being judicially asked , he voluntarily confesses it ; being condemn'd , he gives thanks for it , says Tertullian of the Primitive Confessors . This again , is for the Honour of Duty and Religion , that its Followers are not driven by Nenessity , but led to own it by Affection . 'T is not for its Reputation , that its own Servants would do no more for it , than they needs must ; nor appear in its Cause , so long as they can lie hid . This argues it to be little beloved by its own Retainers ; and that the acknowledgments it has from them at such Trying times , is out of Fear , which needs to be driven ; not from Love , much less from Zeal , which would shew forth , not only a free , but Forward Motion . Men may serve the Duty , when they shew not their Adherence , till they are necessitated to it ; but to Honour it , they must move of themselves , and be prompt and forward to profess it .

And this Freeness , as it is requisite to the Honour of any Part of Duty , or Religion : So , I think , is implied in the Nature of Confession . Conviction , indeed , may be a forced thing , and we are at Liberty there to plead Not-Guilty , and not own the Charge , till it is judicially proved upon us . And this may be taken by all Malefactors , in what they are ashamed of , and acknowledge to be ill things . But Confession , is to be our own , and the Praise of it lies in being a voluntary and free thing : and of our selves we are to profess and own there , on any just Call , when , in way of publick Tryal , or Private Usefulness , we are put to the Question . And this is the way in any Duties , which we profess to glory and triumph in . When we stay to have it Proved upon us , as if it were a thing we would not own , but are ashamed of , we are Convicted as Criminals . Or , if we come in as Confessors there , it is , as having before voluntarily and freely chosen , to be or Do what we plainly saw would bring us into Danger : we are Confessors , only in respect of what we practised or Professed under terrifying Prospects before , not in Respect of our present Answer . But when we are ready to own it our selves , and to glory in what they accuse , that is a further Degree , and then we answer as Confessors . And this Freedom and Promptness , to own and profess such persecuted Truths or Duties , was most eminently seen , and honourably discharged , as I noted from Tertullian ; yea , sometimes to Excess , in the Primitive Liberty or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the Ancient Confessors . The Zeal of Numbers , carrying them , under the greatest Hazards , and amidst the most terrifying Examples , to profess before they were accused , and P●blish in open Court their own Faith , whilst they saw their Brethren Tryed and Condemned for it , as we learn abundantly from the Story of those Times .

4. I shall add in the last Place , that 't is for the Honour of Religion in these Confessions , that they be divested of too scrupulous , and nice a Care , of our worldly Interests .

I do not condemn all prudent Care of Confessors , for securing their worldly Concerns , when their Duty is first secured , and they are not wanting , either by Word or Deed , to assert and honour it , as they are call'd to it . When they have taken care to save Religion , and a good Conscience first , they may be allowed a just and reasonable Care for saving what they have in this World , next : it being reasonable , that they should save what they well can , when 't is against Reason and Religion too , that they should lose any thing . And thus the Apostles and Primitive Christians about Jerusalem , when they saw the Storm coming on , sold their Lands and private Properties , putting the Prices into the hands of the Church , in Preparation for the approaching Wants and Confiscations , Acts 4.34 , &c. But I think they are most Honourable to Religion , when they are not most Solicitous at such times , nor exact in all Arts and Methods , of indemnifying themselves . Such Confessions are a Tryal of the Spirituality of our Minds , how able they are to contemn this World , and how far they are set above it , and how strong their Faith and Trust in God is . And we acquit our selves best , in manifesting this , when we only shew a moderate Care , and take the plainest and most reputabl● ways of Saving : when we are not scrupulously exact in things , or immoderately Solicitous , 〈◊〉 stretch to the utmost Lengths we dare in any indemnifying Arts , which may fully this Profession and Proof of Spirituality , by a suspicion of Earthly-mindedness ; and of Faith in God's Providence ▪ by signs of immoderate Care for our selves . O●● Sufferings , as well as our Service , is Honourable and Useful to God and Religion , at such times ▪ A Prophane and Atheistical World , and an exploded Duty , need a suffering Testimony . And when we may exalt , and advance our Duty by our Losses , as well as by our Practice and Professions , godly Wisdom , looks more to serve God and Goodness , than to secure our selves ; bidding such Loss of Goods welcome , and taking it joyfully , as the manner was of the Primitive † † Heb. 10.34 . Saints . And tho it will not rashly and unnecessarily , without a Call , throw its worldly things away : yet , when 't is call'd thereto , it will not be over-careful , or scrupulously inquisitive how to keep them .

Now all this is contrary , in the aim of worldly Wisdom . It s great End , is to be Free and forward in getting , but forced in losing worldly things ; to move of it self in any way of compassing , but to move no faster than 't is driven , in any way of parting with them . It will readily neglect any thing that will occasion present Damage ; but it knows not how to omit what promises any removal or abatement of it . Worldly Wisdom is wise for worldly Goods , but wise ●gainst worldly Evils : and never Free to serve 〈◊〉 Spirit against the Flesh , to seek the Honour ●f Religion by worldly Disgrace , or to Advance ●nd inrich it by its own Loss and Impoverish●ent .

4. In Pursuit of this End of the Honour of Re●igion , it is another Rule of Spiritual Prudence , ●ot to change our Doctrines , as we change our Inte●ests , or to do alike our selves , to what we have ●●udly condemn'd in others . To maintain , for in●●ance . the indefeasible Power of Princes , whilst ●hey are of our Religion ; but of the People , ●hen Princes are of a contrary Religion . To ●reach up Toleration , and Temper , and Liberty ●f Conscience , whilst we are under , and kept ●own ; but as mere Hot-spurs , to decry all Tem●er , and screw up all to our apprehension , shew●ng no tenderness to other mens Conscienc●s , ●hen we are in place to Lord it over them . To Call any thing a Publick Grievance in Government , while our Rulers do it ; but to pretend , ●nd plead Necessity for it , when the Power is got into our own hand .

For a Jew , to condemn a Heathen , that he robs God of his due Honour , by Worship of Idols : and yet not condemn his own Robbery , in committing S●criledge , Rom. 2.22 . For Christians to cry out of the Jews , for distinguishing away the Commandments , and making void , as our Lord * * Mat. 15. &c. 23. says and shews they did in several instances , the Law of God through their Traditions and Expositions : and yet , to justifie and cry up themselves , whilst , to all appearance , they seem to take the same Liberties , and are Doing the same things . For any Protestants , to condemn the Papists , fo● Deposing Heretical Princes ; and yet to be for D●●throning their own , for his Zeal in a False Re●ligion : To accuse them , for holding it lawful 〈◊〉 do evil that good may come ; and yet be ready 〈◊〉 Do the same themselves , when they think it ne●cessary for the Church , or Nation : To blam● their Liberties , in any Breach of Faith , Justice , 〈◊〉 Charity towards Hereticks , and yet take Libe●●ty , neither to keep Promise , nor do Justice , no● shew common Charity and Humanity , to me● of those Opinions , which are most displeasing 〈◊〉 themselves : To upbraid them , lastly , for think●ing to excuse their False appearances in Word , 〈◊〉 Practice , when that may save the things of thi● World , by Aequivocations , and Mental Reservations , i. e. inward Reserves of intention , and limitations in their own minds , tho in their Practice they shew none , but appear the same as others ; and yet , when they are brought in streights for their Consciences , to use like deceitful Artifices , and take the same Liberties to bring themselves off . This is saying and gainsaying , as it serves our Turns , and Doing what we condemn in others ; or , what is so like it , that the By-standers are not able to distinguish it : and making the same thing a Vice , when used in our Neighbours case ; but a Virtue , when used in our own .

But now this Change of Doctrines , as we change Interests , or doing the very same , or like to what we Condemn , is apt mightily to reflect upon the Honour of Religion . As if its Principles stood not upon intrinsick Truth , but external Usefulness ; as if we held things true , while we gain by them , and they make for us ; but begun to hold them False , confessing our eyes are open , and that we see the Error of them , when once we are brought to lose thereby , and they make against us . This is , as if gain were Godliness ; and seems , as if what in these Tenets we seek to set up , were not the Honour of God , but the Interest of this World ; not Truth , but our Selves . Which Reflections are such , that Religion cannot fall under a sorer Disgrace , or a more hurtful Prejudice . And therefore Spiritual Prudence , which professes to be wise for it , is especially careful , to Prevent such turns of Doctrine and Practice , according to the turn of worldly Interests , which would give men Ground or Occasion , to pass such Reflections on it .

'T is true , good and wise men , may change their Opinions . And as they grow Older , Mortal and Fallible Understandings , may be allowed to grow wiser . And when we discover Errors , we must not after that obstinately adhere to them , because we have formerly believed , and professed them . Constancy in former Opinions , must not be obstinacy in former Errors : and when we Discover a New Truth , we must not Deny it , because we condemned it before ; but be glad to profess it , now we see it , and sorry we saw it no sooner . Nay , if it happen to make for our interest , we are , for all that , to receive and profess it . For Truth is Truth , and will Challenge both our Belief and Profession , whether it make for us , or against us . Our Interest must not make us take Falshood for Truth ; but withal , it must not hinder us from owning , and embracing Truth it self for Truth . It would be a strange Return to a Profitable and advantageou● Truth , to be Foes to it , because it is a Friend to us ; and therefore to Deny it , because we are like to be the better by it . So that if it is a real Truth we Profess now , good and wise men must Profes● it , tho they gain by it , and tho it be contrary to what they Professed formerly . And 't is no Scandal to Religion , but the Command and Credi● thereof , to have men thus exchange their Error● for Truth ; or that , which was not Religion , nor honourable to it , for that which really is .

But then this Change must be made upon manifest Appearance , and sufficient Evidence of Truth . 'T is justifiable , and Honourable , when 't is an Exchange for Truth , not for Interest . And therefore that which justifies it , must be the Evidence of Truth , being got by the Exchange . 'T is the Suspicion of Interest , that occasions all the dishonourable Reflections , and the Demonstration of Truth must clear them . And therefore on such Changes , the Discoverers of the New Truths , must discover new Reasons , and produce better Proofs for them , than they had for their old Errors . They must bring new Arguments , which , whilst they were of a contrary Belief , were not urged to themselves . Or , carry the old ones further , than they had met them improved by others , and shew the weakness of those Answers , they were wont to give to them ; or of the Arguments they used to offer against that side , which they now take . And this , they are the more obliged to do , with clearness of Argument and Reason , in apparently advantageous Changes ; because , in the Constant Sense and Experience of the wise World , Interest is not held the best Inlightner of our Minds . It s Power is not so much to make us knowing , as willing ; not so fit to carry our Understandings before our Wills , as to make our Wills out-run our Understandings : and in the constant Experience of the World , both formerly , and at this day , is much more successful in making the Minds of men to miss of Truth , than in carrying them to find it .

Wise Care therefore , for the Honour of God and Religion , or Spiritual Prudence , requires that we should not change our Doctrines on an apparent Change of Interest , unless we make out before men , as plain an appearance of Truth in the Exchange , as there is of Interest , that we may not seem to hold it true , because it is for our Interest , or to be led more by Interest , than we are by Truth .

And therefore , when once good men see their Errors , it highly concerns both themselves and Religion , instantly to renounce them , not for Advantage , but for the Truths sake . And not stay , till the Course of this World turns , and they may hope to get as much by Disclaiming , as before they had by Professing them . For otherwise , the World will be but too apt to judge them , not Religious and Conscientious , but Secular and Self-ended Penitents ; who will never see , and repent of their Errors and Evil-doings , whilst they bring them in present Advantage . Or , whom Reasons of Truth and Duty , could never bring to Repentance , till Reasons of fleshly Interest struck in therewith ; but who can readily repent of any ways , as soon as once they turn to Loss , and they are evidently call'd to suffer for them .

And , on the other hand , we must be wary how we censure others , when we see them change from their former Judgments , and stay to hea● their Reasons , before we presume to tax their Sincerity in the Exchange . When the Interest is apparent , the By-standers have an appearance of Interest at first sight ; but have not the appearances for Truth , till the Person that made the Change , has opportunity to make known to them , how the new Truth appear'd to him . This , indeed , is a Temptation , to those that take up with what comes next , and are confident of the Evidence of their own , and the little appearance on the other side , to be too often hasty , and hard in their Censures . But one man must not be ras● to judge of the Appearances of Truth to another , but wait to hear them from himself . And after 〈◊〉 has heard them , not presently conclude , a way could not thereby appear true to him , because , on the same Evidence , it doth not , nor really ought to appear so to himself . That the thing is not true , he may safely say , not that the other could not think it so . For all mens Judgments are not equally wrought upon by the same things ; and that may seem good Proof to some , which doth not so to others . So that , as to the Censure of particular Persons , especially whilst they keep true to their New Principles , not still , as necessity calls , out-running their own Pretences ; it is good and safe ordinarily , to be slow in passing our Judgments , and leave them to their own Judge , who sees their Hearts , and to whom each of them stands or falls .

But in General , when the Arguments of Truth are not as apparent , as those of Interest in the Change ; and the Parties , by all their Study , could never see the Truth pretended , whilst they were like to lose by it ; but see it clearly , yea , and that , perhaps , without much Study , when once it makes for their Profit : the World is very suspicious , that 't is Interest , more than Evidence , which opens their eyes , and a great Scandal comes upon Religion by such Changes . Such men are wont to preach up , say the World , what stands them in stead : not what they themselves really believe , and think . All colour whereof , St Paul was careful to remove from himself , when his Calumniators suggested this of him to the Corinthians . For , having professed his Simplicity , and godly Sincerity , without fleshly wisdom , more abundantly towards them : we write no other things unto you , saith he , than what you read or acknowledge , and I trust you shall acknowledge , even to the end , 2 Cor. 1.12 , 13. That is , as Theodoret comments , We do not preach one thing to you , and think another , as some endeavour to calumniate * * Quid enim vos praesens docui , ea & absens mitto , & in omne quod deinceps secuturum est temp● me praed caturum spero . Theod. in loc. us . For what I taught when present , I write now being absent , and hope I shall always be found preaching and saying the same to the end .

But now opposite to this , is the way of worldly Wisdom . It is still for seeing Truth , in that which is advantageous and convenient for it . And willing to be beat out of any Duty or Doctrine , when it comes to lose by it . It first considers , the Gain , and Convenience , of a Case . When it sees what makes most for that , it resolves that side is to be held , and then casts about , to find a Reason or Pretence for it . And any thing is a good Reason for a Way to those , who before-hand are resolved to take it . It blames or commends , condemns or justifies , as a corrupt Party , not as a● equal Judge . Self-Love steers all its Determinations . And following all its windings , it is neve● true to the Reality of the thing , but to its ow● Concern therein . Which , being differently affect●ed by any ways , at different times , it accordingly either applauds , or decryes them , and has one Judgment of them , when they are in our ow● Case ; and another , when they are in our Neighbours : Contrary to all good Reason , and tru● Wisdom , which , if it come from above , is witho●● Partiality , and without Hypocrisie , as St. James say Ch. 3.17 . Which therefore , if obeyed and followed , would make us , as true and constant to 〈◊〉 good things ; so true and constant to our selves , in loving , and commending them . Never to blame that in one , which we cry up in another . Never to acquit that in our selves , which we accuse in ou● Neighbours . And when we advance any Tenets as true ; or any things as just , as reasonable , as religious ; always to allow as much Truth to the Tenets , and as much Justice , Reason , and Religion to the Things , when they happen to serve our Brethrens Purpose , as we claimed to them before , when they served our selves .

5. A Fifth Rule of Christian Prudence for this Purpose , is not to be glad of any Temporal Advantage by ill things , and , whilst we reap the Profit , to be content with the wickedness . By the ill done , Religion suffers : tho what is so ill and dishonourable for Religion , happen to be useful for our Interest in this World , and make us Gainers . And if we can be content for our own Gain , to have it damnified , it shews we are not so much for it , as for our selves ; but are Free to have it truck'd away , and given up for our own advantage . Spiritual Prudence therefore , which proposes the Honour and Interest of God and Religion , in the first place , and sets 〈◊〉 before our selves ; will not be bribed by any thing to inrich our selves by their Loss , or Glory in their Disgrace , or be pleased in what is to their Prejudice .

Indeed , if a Good thing is Done , tho with an ill mind , he that is wise for God and Religion , may rejoyce in it . As St Paul did , and declared ●e would Do , that Christ was Preach'd ; tho they who preach'd him , did it not so much sincerely , to promote the Gospel ; as Factiously , out of Envy and ill Will , to make themselves seem more considerable than he at Philippi , or to spight the Apostle , Phil. 1.15 , 18 , 'T is the thing that is Done , which in the eyes of men , doth Honour , or Dishonor to Religion . So that if a Good thing is Done , that doth Good to Religion , and may cause Joy to the Friends and Well-wishers of Religion : tho , if it be Done with an evil mind , it be ill for him that doth it , and so may cause Sorrow in behalf of the Person . But , when an ill thing is Done , that wounds Religion it self ; and no man , who sets a just Price upon Religion , can think any worldly Gain , a sufficient Recompence for that . And therefore a Projector for Religion , or one who is Spiritually wise , can never , for any worldly Expedience , be content with ill things , or seem Glad of any wickedness .

Like to this , is another Point of Christian Pru●dence , not to be all Zeal in matter of our own Right● but all Indifference and Lukewarmness , in the Brea● of God's Rights . Nay , it may be , not only conten● they should be broke by others ; but to break his o●● selves , in the asserting of our own Rights . Now 〈◊〉 is Highly Dishonourable to God and Religio● This Different sense , of what concerns him an● us , shews what things we are the most tender 〈◊〉 The quickness , and the vehemence of our Mot●●ons , in our own , and the coldness , and slowne● of them , in his case ; speaks plainly , how little 〈◊〉 value him , and how much we value our selve● And therefore Christian Prudence , whose 〈◊〉 aim is to Do Honour to God and Religion , 〈◊〉 make us more tender of his Rights than ours , an● more careful of what makes for him , than of wh●● makes for our selves . As Moses , who was so em●●nently Patient , and hard to be Provoked in 〈◊〉 own Case : yet , when he saw the Dishonour 〈◊〉 God in the Golden Calf , was so far moved ther● with , that in a Transport of Zeal he brake the T●●bles , for which he had waited Fasting in the 〈◊〉 Mount for forty days , Deut. 9.9 , 11 , 17.

But now these are quite otherwise in the 〈◊〉 of Worldly Prudence . Worldly things stand high●est in the accounts of worldly wise ; and therefor● they are more affected with what touches them than with any thing else . To smite them there , 〈◊〉 to wound them in their most sensible Parts , o● touch the very Apple of their Eyes ; it gives th● quickest Sense , and creates the highest Passion i● them . But what doth Preserve these , Preserve● what they esteem of most Worth ; and so may recompense and over-balance any other Losses . Tho Religion suffer in some Point , they are not so sensible of that . And so long as they have no hand in making it suffer , they can be well enough content to see it , and leave others to be sorry for their wickedness , who bring ill to it . And if its Loss makes for their Temporal Profit and Advantage , they think they are very well paid for it , and can be Glad thereof . Self-Love sways Fleshly Prudence . And that always finds it self in our own Advantage , and takes that to rejoyce in for its share ; leaving others to look to themselves , as it doth , and to mourn for the Prejudice it doth them , or for the ill they have Done therein .

CHAP. III. Christian Prudence for Pleasing God , and a Good Conscience . And against Popularity .

A Fifth End is , to please God . This will take us off from Popularity . And to please our own Good Conscience . Of the contrary Ways of worldly Wisdom . Greatness of Numbers should not Draw to any thing , nor want of Number Drive from a Good One.

5. Fifthly and lastly , a fifth End , which Religious Prudence proposes to it self , is to please God , and a Good Conscience , by Doing things in themselves Good and Virtuous . Religion is not for Shows , but Realities : and God is for Truth , not Appearances . And therefore Spiritual Prudence , which aims to be wise for Religion , and for God , is for securing those solid and substantial Goods , or those things Good in themselves , which Religion prescribes , and God approves : not what passes for Good in the mistake of the World , or in mens diseased Apprehensions .

These Good things it doth , that it may please God . His Will is the Cause and Rule of Duty , and Goodness ; and his Approbation is the recompenc● thereof . To Do what is Good , for other Ends and Considerations , may be Fleshly Design , or Human Discretion ; but to Do it , that we may thereby please God , is Religion and Spiritual Wisdom . The Great aim Religious men have in all these things , is that God accept them . And they have enough , when he accepts a Service , tho here it meets with nothing but Persecutions , instead of Recompences . To be able to keep up with this , and think pleasing God enough , whoever else be Displeased at us , is to act like our Fore-runners in the Faith , who did all things to be accepted with him , 2 Cor. 5.9 . to be praised and commended by him , or have him approve them , 2 Cor. 10.18 . Rom. 2.29 . to have our Eye single , or that Purity and Sincerity of intentions , which must make the whole Body full of Light , or carry us to a Discharge of Duty in the whole Compass of Conversation , as our Saviour says , Mat. 6.22 .

This thinking is enough for our Practice thereof , that any way will please God , tho 't is most Displeasing , and utterly Decryed by men : will take us from Popularity , or steering our selves by Publick Fame , and the Applause of men . And this is absolutely necessary , and one of the things to be first laid , in the way of Religious Wisdom . He that enters in that way , must fix this as a Rule , not to Do what men will commend , but what really Deserves to be Commended . To please them , that will be pleased with their Duty , and with his Doing of his Duty ; but to please God , and a Good Conscience , tho for that all the World should be Displeased with him . Had men stood in the state of Innocence , we might safely have governed our selves by their Pleasure and Applause , because then they would only have applauded Good things . But since all are faln from that , as the World now is , they are Generally most pleas'd with what most offends God , and cry up ill ones . They commend things , not for intrinsick Worth and Goodness , but for their Usefulness and Expedience , in serving Ends and Purposes . Or , for their Suitableness , not to pure Reason and Innocence , but to impure and corrupt Nature , and Fleshly Appetite . So that , as the Case now stands , if we will have their Applause , we must ordinarily want the Applause of God , and of a Good Conscience .

This being the state of all Times , always rendred Popularity , or a Resolution to do or omit , what would Prevent offence , and Please the People , inconsistent with Duty and true Goodness . How can ye believe , says our Savior , and 't is the same Case with all other discountenanced and exploded Duties , who receive honour one of another , and seek not the honour , which comes from God only , Joh. 5.44 . The chief Rulers , even when convinced in their Consciences , would not confess Christ , because they loved the praise of men , more than the praise of God , Joh. 12.42 , 43. And , if I yet pleased men , saith St. Paul , I should not be the Servant of Christ , Gal. 1.10 . He that will be Good therefore , and truly wise for God , must arm against Censure , and be content , as Christ , and his Apostles , and the best men in all times were , to hear himself call'd by hard Names , and pass through good and ill Report , 2 Cor. 6.8 . Nay , in trying Times , especially if his Statio● is any ways publick , it is scarce possible to avoid it ; but in seeking to shun , he would , tho in a 〈◊〉 measure , run upon it . For whilst , for striking i● with the Crowd , he is cryed up by those , who ar● in the Wrong : he must expect t● be cryed dow● by those who are in the Right ; whose applause tho it makes less Noise , yet ought to be of mo●● Moment . We must not be dismay'd then , becaus● the World is against a thing ; but because there 〈◊〉 just Reason for it to be so . We must not begin 〈◊〉 because it is commended : nor give over a Dut● or Good thing , because it is decryed . We mus● resolve to look , what pleases God , not what 〈◊〉 please the Multitude : and then we are wise fo● God , not foolish for the Company of Simpl● men , and like to do what we ought to do .

Next to this of Pleasing God , is Pleasing the●● own Good Conscience . And this is subordinate to th● former , and a Consequent thereof ; since we ca● never in Conscience be pleased with our Selves but when we think God is pleased with us . Th●● is a most wise End , and of mighty importance , 〈◊〉 be satisfied with our selves . Without this , we ca● have no Happiness . If we are discontented 〈◊〉 our minds , whatever is without us , can neve● please us . Nothing makes us happy , further tha● we are pleas'd with it : and we can have no tru● Relish of Pleasure in other Things , whilst we 〈◊〉 uneasie and displeased with our selves . Better all the World should be angry with us , than God and our own Conscience . So that the Wisdom , which would secure the Power and Honour , and afford us the Comfort and Pleasure of Religion , must always propose to it self the Doing what will Please God , and thereby our own Consciences .

And whether or no we have Done , what we know is pleasing to him , Spiritual Prudence sends us to learn , not from others , but from within our selves . This is our rejoycing , says S. Paul , the testimony of our Conscience , that in Simplicity and Godly Sincerity , not with fleshly Wisdom , but the Grace of God , we have had our Conversation in the World , 2 Cor. 1.12 . And this is the great happiness of all upright Walkers , that all their Comforts are from a Witness within themselves . If our own Heart Condemn us not , then have we Confidence towards God , 1 John 3.21 . Our own heart , is near us : So that at any time , when we please , we may ask it the Question . It is Privy to all our Actings : So that whensoever we enquire , it can answer us . And we are as privy to its Answers : So that we need not go to learn of any , what return is made to us . Such is the Advantage , of having this to learn , from the Testimony of our own Hearts and Consciences . And to their Testimony , God , and Spiritual Wisdom , send us in this case . For , when the Question is about our own Actings , the Things of a Man , as the Scripture says , are best known to the Spirit of the Man himself , 1 Cor. 2.11 . Tho we Do not know so much of others : Yet , under God , we are all able to tell the most of our selves , and no one else can say so much as our own Bosoms .

So that we must not fetch our Rejoycing from the Censures and Commendations of others ; nor be Chearful or Dejected , according as they surmise or think of us : But according as we know , by our own selves . It may be they are rash and unjust in their Censures , and judge us unheard ; as , indeed , they are oft aptest to condemn us , who know least of us . But if all the while , our own Conscience can testifie 't is otherwise ; we may say with S. Paul , 't is a very small thing with me , that I should be judged of you , or of mans judgment , 1 Cor. 4.3 . If all the World speaks well , what is that , if we are accused in our own Consciences ? And if we are acquitted there , that is worth ten thousand Witnesses , and what signifie all their Accusations ? Let us take care therefore to Live so , as that we may be well Reported of in our own Breasts ; and we need not look out for Comforts , from the Opinions and Reports of others . To know what is in us , for our Joy or Sorrow , we must not take our Account from Strangers , we are best known to our own selves .

But now , quite contrary to all this , is the way of Fleshly Wisdom . It s care and aim is , not how to please God , but how to come off among men . It is more concerned , for what is like to anger and offend them , than for what will offend him . As the Chief Rulers , who , believing in Christ , knew to own him was most pleasing to God : But yet did not confess him , lest they should be put out of the Synagogue , Jo. 12.42 . It is for suiting its Carriage , not to the Reality of things , but to their Diseased Opinions . It s Maxim , is not to side with the Truth , but to swim with the Stream . It is for Doing what is in vogue , and seeming to approve what is by most applauded , whether it be good or bad . It will assert an ill Cause , when the Multitude are for it ; and desert a good Cause , when 't is generally decryed . It will renounce any Duty , or Virtue , when 't is exploded : Strike in with the Oppressors of much envyed and hated Persons , when they are trampled under foot ; tho it happens to know they are innocent , or knows not that they are in fault , or however faulty they are in other things , tho it believes they are greatly wronged in the present Case , and suffer against Justice ; it will always run along with all the Violences of the time : And that , as seeking , not what is really good , but what other men think and call so ; not , as studying to please God , but to Live at quiet , and please the World , steering all its Course , not by Truth and Virtue , which are a certain fix'd thing , always one and the same ; but by the uncertain Blast of Popularity , or vulgar Opinion .

Agreeable to this , we may observe it is the Rule of worldly wise men , to stand for Virtue and Duty , not when it has few Friends , and they must practise it alone ; but when they have Company enough , to back and stand by them . They are for Truth and Goodness , when they have the strongest Parties , and the Cry of a Crowd , to approve and justifie them in that Cause : But not when the Cry goes against them , and they see no Numbers to joyn with . So that 't is not Spiritual Truth and Goodness , but Worldly Strength and Number , which is highest in their Opinion , and takes most with them .

We may likewise observe , from the same influence and interposition of Fleshly Wisdom , even among well-disposed Men , the great Difference between Suffering Duties , when cryed up , and the sa●● when decryed by the Multitude . Men find it much easier , to suffer for a good thing , when the Shout of the People is for them ; but very hard , when it runs all against them . Nay , there is a Terror in the Clamor of Rabbles , which frights many , tha● dare even stand the face of Regular Justice . Fleshly Wisdom , looks out still for some visible Support , and a fleshly Arm ; which when it cannot have from Authority , and the Higher Powers , it would fain have from the Number of Partakers ▪ Where it has inclination , it needs moreover to b● heartened , and commended in a good thing . It is not mortifyed enough , to the Countenance and Cry of Men : Looking too much without it self to their Applauses ; and too little within , to the Commendations of God and a Good Conscience ▪

Whereas , by all the Rules of God , and true Wisdom , if a way is bad , no Authority of Numbers , or Press of the Multitude , must bear us along with it . Thou shalt not follow a multitude to do evil , saith the Law , Exod. 23.2 . If sinners entice thee , whether more or fewer , whether a Sinful Man or a Sinful Nation , consent thou not , saith Wisdom , Prov. 1.10 . When ill Men list themselves in Numbers , and Combine in Errors or ill things , they are ungodly Conspiracies ; and all that Love God , or themselves , must take care not to be drawn in , or go along with them . Say not ye a Confederacy to all them , to whom this people shall say a Confederacy ; neither fear ye their fear , nor be afraid . Sanctifie the Lord of Hosts himself , and let him be your fear , Is. 8.12 , 13. Thus , must not we run in with their wrong Opinion , or fear what affrights them ; but instead thereof , what will offend him . When the World is bent upon ill things , as it ordinarily is , Good Christians must not think it will excuse them , to say they were born away in the same with the Torrent . But they must remember , that in their Baptism , they renounced the World ; that Christ , tho he found his Followers in the World , yet has called or chosen them out of , or from among the World , John 15.19 . and that they must not be conformed to this World , but transformed into a quite different Stamp , by the Renewal of their Mind , Rom. 12.2 .

And on the contrary , if a way or thing is truly Virtuous and Good , no smallness of Numbers on its side , or scarcity of Adherents , can warrant us to forsake it . Our owning it at such times , instead of being excused , is more highly requisite , and most of all needed . For then , under all the Attaques of its Enemies , it is to be supported by its Followers , and can worst Dispense with their Service . It is then in want of Adherents , and so can least of all spare us . It is then like to be left Destitute , and without help in its greatest need : which , instead of Releasing any , must incite every one , who would approve himself its true Friend , a Friend being born for Adversity , instead of flinching from , to appear for it , and put to his helping hand .

And accordingly the best Persons , have not Cowardly slunk away , but Couragiously stuck to God and their Duty , when they had the least Company , and were left to own and stand to it by themselves . When Jesus Christ , that absolute Patron and Advocate for Virtue , appeared in the World : He was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Sign spoken against , Luc. 2.34 . When the Apostles after him , came to embarque in its Cause and Interest , they were a Sect every where decryed , Acts 28.2 . the whole World in a manner stood at gaze , and they were made a gazing-stock to the World , by Reproache● and Afflictions , Heb. 10.33 . being made a Spectacle , or * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theatrical Show , to the World , to Angels , and to men , 1 Cor. 4.9 . Confessing the Truth bravely and undauntedly , as did all the Primitive Saints , under all the Discouraging Crys and Persecutions , of Popular † † 2 Cor. 6.5 . Tumults and Uproars , as well as of Courts and Judicatures . Noah was a Pattern , and Preacher of Righteousness to the old World , when the whole Earth had corrupted themselves , with one Voice Decrying his Virtue , and Deriding his Preaching and Provision of the Ark , and were full ripe for Ruin by the Flood , Gen. 7.1 . 2 Pet. 2.5 . Elias , was true to God and Religion , and jealous for them , when he had none visibly to side with him , and take his part , all the Prophets , as he complains to God , being slain with the Sword ; and I , even I only am left , and they seek my Life to take it away , 1 Kings 19.10 . Jeremy asserted the Truth , and way of God , when he alone was to be a Defenced City , and a Brazen Wall , against the whole Land , Jerem. 1.18 . when he was a Derision to all his People , and their Song all the day , Lam. 3.14 .

In the great Article , of the Divinity of our Lord , S. Athanasius was almost left by himself , and there was , as it was said , Athanasius contra Mundum , or Athanasius on one side , and the whole World on the other . And to those who then objected the † † Non dubitandum est paucos Episcopos essepretiosos de merito Confessionis & inviolabilisfidei ▪ multos verò nullificari merito haereseos vel praevaricationis , quia in causa veri , maxime in causa Religionis & sacrae Fidei , non numerus numerocomparandus est , sed pura illa Apostolica fides , probata exiliis , probata cruciat●bꝰ , licet unius , multorum insidelitatibu● praeponenda est . Faustin . & Marcell . in Lib. Precum , p. 13. Paucity of its Numbers , and measured the Authority of a Doctrine by the multitude of Applauders ; he suggests , that Christ chose twelve Apostles , and armed these twelve , who were all simple , illiterate , and poor Men , with Truth against the whole World , who , tho so many more in Number , were yet all in the wrong . And these twelve , were not to follow ten Thousand : But the ten Thousand were to Compose themselves to the Way and Belief of these Twelve . Who , as he goes on , when St. Stephen stood alone , Derided by all , and Stoned to Death , would not rather have been on the Side of this single oppressed Man , than of the Numerous and Persecuting Vulgar ? Or , on Phineas 's , who went out alone for God among the Jews ? Or , on Noah 's , to have been saved with those few Souls in the Ark , when the universal World were destroyed by a Deluge ? 'T is Good , 't is Good , for a just Man , tho he be but one , and stands alone , to shew a Confessorian Liberty , and Profess the Truth boldly and freely , and this way to break the Power of Error and Wickedness , tho standing on the united Votes , and concurrent agreement and approbation of the Multitude . And as for the Weight of Numbers , a Multitude without Demonstration , Proceeding only by Will , is fit to imprint Fear , not to persuade Belief . Tho some Multitudes I also Reverence , viz. that which corrects Fatherlike , and gives Demonstration , and keeps to the old Way , not rejoycing in Innovation . Not that Multitude , which is hired by Gifts and Flatteries , or hurryed aside by Ignorance and Unskilfulness , or which is lapsed by Fear and Terror , or that prefers a Momentany Enjoyment of Sin to eternal Life , * * Tom. Op 1. p. 293 , 294. says that Good Father , to those who took the judgment of the Multitude , for 〈◊〉 Proof and Evidence of Truth .

Thus has it been the care of Good Men in all times , and must be ours when God shall call us to the Tryal , if we will be their true followers , to stick firmly to their Duty , whether with , or without Company . They were resolved to adhere to it , tho all the World did Desert it . They had Determined beforehand , to sacrifice every other Interest to that , and to stand or fall with it . And therefore , wheresoever it called , they readily followed : not considering , whether it were with the Cry , or against it ; whether any body else went along to back them , or all stay'd behind . Wha● the Poet said , in the Character of the Good and Upright Man ; that † † Non ardor Civium prava jubentium , non vultus instantis tyrannimente quatit folida . Horat. Carm. l. 3. Od. 3. neither the Madness and Heat of the Rabble , calling for an ill thing ; nor the Face of ● Tyrant Menacing and Commanding it , can shake 〈◊〉 virtuous Stedfastness : is a Pitch , that , whilst other● content themselves to talk of , they still made visible in their Practice .

I add in the last place , concerning all the forecited Ends of Christian Prudence , that tho , being Flesh as well as Spirit , we are allowed to have other lower Ends : yet is it one of its Rules , when we cannot serve both , to give up the inferior , to serve the main End . It will part with our Worldly Goods and Convenience , to preserve all the foresaid Ends of Duty and Innocence , of the Honour of Religion , and a good Conscience ; and forego any Good of our Bodies for the Greater Good of our Souls . This is implyed , when this Prudence is recommended and required by our Lord , under the Name of the wisdom of the Serpent , Mat. 10.16 . For his chiefest care , as has been commonly noted , is to save his Head . And as the Serpent , says S. * * Homil. 34 in Mat. Chrysostom , upon the Place , gives away all first , tho it be his Body it self to be Cut in pieces , that he may thereby Preserve his Head safe : in like manner , says our Lord , be thou ready to Surrender up all things , tho all thy Possessions , tho thy Body , yea , tho thy Life it self , to preserve thy Faith . For that is the Head , and Root of all . And so long as that is kept , tho thou losest all the rest , yet shalt thou recover all again with Greater Magnificence at last . — Requiring thee , to shew the Wisdom of the Serpent , ●e warns thee not to lose what is of most account , and when a Blow doth come , never to receive it in a Principal , or most Vital Part. And this is a Rule of Worldly Wisdom too , to give up what is of less account , for the Preservation of what is of more . But its Fault here is , to subject Spiritual to Temporal Ends , as may be seen in all the Preceding Instances thereof , which , in all Right and Reason , ought to be set above them .

CHAP. IV. Of not Doing Evil , that Good may come .

AS Christian Prudence , is in the first place to fix the Mark whereat we are to aim , and to see , and set out to us , Right Ends : So is it

2. Secondly , to pursue those Ends , only by fit and Christian Ways . Prudence , is most taken up in Choice of Means ; appearing either in Sagacity and Acuteness , by Discerning them instantly ; or in Counsel , when it Discovers them by Thought and Study .

And opposite to this , is Imprudence , which has no Due Understanding or Consideration , about Ways and Methods ; and doth not either see , or stick to those Means which are fittest for the Ends it aims at . Sometimes it misses them , through inordinate Haste , not staying to take Counsel , or Deliberate which Course is best . As it happens , when Men are push'd on rashly by their own Will or Passion ; not taking time and pains , first to reflect with themselves , and call to mind former Experience and past Success of the same Course , or view present things and Circumstances , or consider what may be the Effects and Consequences , or Reason and Compare one thing with another , or , where there is need thereof , shew Docility and Regard to other Mens Skill , hearkening to a good and wise Adviser : These , and such like , are the orderly and intermediate Steps , whereby the Mind should proceed from Proposal of a thing to pursuit thereof , and Guide it self as need requires , in consulting about the Fitness of Ways and Methods . And , when without such orderly Process , in a Case that needs it ; it fixes on a wrong way in haste , at the impulse of its own Will or Humor , or of some external impellent , without having taken Counsel about it : This uncounsell'd Choice , or inordinate haste in fixing , is call'd Precipitancy . And this , where it is not only a blind Festination , but bears with it a plain Contempt of known Laws and Rules , which should have kept it in , or such an headstrong Motion , as is a clear Effect of Pride and Presumption ; is call'd Temerity . At other times , when it stays to Consult about them , Imprudence misses the right Way and Means , by not viewing sufficiently , but Contemning or Neglecting the Circumstances of things ; especially those that are necessary to form a Right Judgment of them : Which act of Imprudence , is called Inconsiderateness . Or , lastly , when it has done all in point of Deliberation , a third Act of Imprudence about the means , is not to stick to what has been once Resolved upon , or be stedfast in Right Purposes ; which is Inconstancy . Precipitancy , is a Fault and Defect in Consultation ; Inconsiderateness in Judging , and Inconstancy in point of Persisting , or Sticking to what had been well fixed or judged before .

Now , as Prudence is thus taken up in Choice and Use of means , so is Christian Prudence in the Choice and Use of such only , as are fit for Christians . As Prudence , it must Direct to fitting Means . And as Christian , to such as are agreeable to the holy Religion and Laws of Christ Jesus .

One part of this , and that of Great Wideness and Importance , is to see what Ways and Means are fittest for the Attainment or Encrease of all particular Virtues . All Duties have their proper Means , which make way for their Performance , and Hindrances , that do obstruct it . And 't is the Part of Prudence , in one that would be wise to Do his Duty , to Discern and Direct what these Means are , in the Case of each ; that seeking them always in wise and right ways , he may labor after them with the more Success . To shew what these are , through all particular Virtues , what Means are best accommodate to their several Natures , or to our Needs and Temptations in the Exercise or Discharge thereof , is besides my prese●● purpose , and may be learned , as occasion require● from those good Books , where the Duties themselves are Practically and Particularly treated of .

But , besides this seeing what Means are fitte●● for the Discharge of any Duties : Another part o● Prudence is , to see , in such Discharge , what way● are fittest for its or our own outward Encouragement ; or that we may Do it with most Ease , Convenience , and Safety to our selves . This Prudence looks at , in all our Ways ; whether the Discharge of Duty , or any others that are free , and left to our selves . And this Prudence Christianity must moderate , that our Care for our Safety neve● carry us against , or make us careless of our Duty . And upon both these , viz. The ways of Securing both Religion and our selves , I shall observe severa● Limitations , which , in regard to the Nature and Rules of Christianity , Spiritual Prudence lays on us , whilst a Latitude is given therein by Fleshly Wisdom , and taken by the worldly Wise.

1. In the first place then , I observe of Spiritual Wisdom , that it is never for doing Evil , that Good may come .

This Good is any Fleshly Convenience or Benefit of this World , that concerns us , either as Men or Christians . And this , whose worldly Convenience soever it serves , whether our own or our Friends and Relations ; whether of few or many ; private or publick ; of Religion or Civil Government ; Church or State . These things are the main Care of the Wisdom of the Flesh ; and the great Mark which the Prudence of this World drives at . And Spiritual Prudence allows the seeking thereof , so long as it is without Sin ; but it gives no leave to Do ill , i. e. to omit any Duty , or transgress any Commandment for them . I speak of Commandments , that require things of a Natural or Moral Obligation . In mere Positives , as Circumcision , Shew-Bread , and the Sabbatick-R●st ; God sometimes allows more Liberty , in case of Necessity or Great Convenience : As the Omission of Circumcision ▪ was Conniv'd at for the extream Burdensomness thereof , whilst they were in a Travelling State in the Wilderness . But Natural or Moral Obligations , are not to give way to any outward Convenience . In case of these , Spiritual Prudence is not for Doing a Spiritual Ill , for any Worldly Good : It will rather suffer any Ill , than Do it . It gets by the Ill it suffers , if it can suffer with Patience and Innocence . But it always loses by the Ill it doth . Tho it get a worldly Convenience , it parts with what is incomparably better , its Integrity , and a good Conscience . It will never yield to commit a Sin , no not for the Worldly Convenience of the things of God and Religion ; not owning that corrupt and ungodly Maxim , of breaking Religion to preserve Religion . Be wise as Serpents , but simple and innocent as Doves , saith our Saviour , Mat. 10.16 . That is , says an * * Incerti Authoris in Mat. ap. Chrys●st . old and learned Comment , to speak in a word , be wise as Serpents , that you may understand , and shun what is ill : But be simple as Doves , that you may not Do any thing that is ill .

It may seem needless , perhaps , to prove this to be a Rule and Precept of true Spiritual Wisdom to Christians ; or , indeed , to any Persons of Natural Honesty , and good Moral Tempers . But yet we see by sad Experience , when they are brought to the Pinch , and cannot have the Good they seek without Doi●g Ill for it : That not only Christians , but Christians of all Persuasions , are ready to think and profess 't is otherwise . This is the General Effect of the Wisdom of the Flesh , and in their Necessities , offers it self , and too oft , God knows , with over-much Success to all that have Fleshly Natures , and is not confin'd to any Sects or Parties . They that will blame it when they do not need it , and cry out of it in others , are ready , alass ! most shamefully many times to justifie it in their need , and practise by it themselves . But when they do thus , it is only at the Incitation of Fleshly Wisdom ; of that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Craftiness that makes use of any thing which will help on a Design , and which the Scripture notes and taxes in Worldly wise Men , Eph. 4.14 . 1 Cor. 3.19 . But is what Religion and Christian Prudence , which contrives more for God and Goodness , than for Worldly Convenience , will never allow of .

This Doing a Spirituall Ill , that a Worldly Good or Convenience may come thereby , is not to be justified ,

1. First , by any Pretence of Serviceableness , or Ends of Piety towards God . We must never Sin for him , or Transgress his Laws to please , or do him Service . He has no need of our Sins ; for 't is only human Impotence , which has no place in him , that is the Parent of , and puts upon all unlawful Expedients . And he will never accept or be served by them . For our Service is not so much to Do him Good , who being all Fullness , and perfectly happy in himself , stands in no need of any thing from us : as to shew our Obedience . And if the acceptance of all our Services , lies in our Obedience ; we cannot think he will ever count himself served , by seeing his Laws broken , and himself therein disobey'd . When Saul spared the Fat things , the best of the Sheep , and Oxen of the Amalekites : it was , indeed , a Breach of Duty , God having v. 2 , 3. expresly commanded him to destroy all , and spare none ; but it was upon a Pretence of Piety . They were spared , as he pleads for himself , only for a Sacrifice , which he thought was more for God's Glory and Service , 1 Sam. 15 , 15. But what says God to Saul's committing this ill to do good to him , or sinning for his Glory and Interest ? Hath the Lord as great delight in Sacrifice and Burnt-offerings , as in obeying the Voice of the Lord ? Behold , to obey is better than Sacrifice , i. e. than to yield to an Act of Disobedience , that we may have a Sacrifice , and to hearken , than the Fat of Rams , v. 22.

When well-meaning Uzzah , put forth his hand to the Ark of God , and took hold of it to bear it up , when the Oxen shook it , and it tottered in the Cart : he did ill , 't is true , for he touch'd it with a forbidden hand ; God having order'd , on any Carriage of the Sanctuary , and of the Ark , that no unhallowed hand of those that bare it , should touch any holy thing , lest they dye , Num. 4.5 , 15. But this ill thing he did , in an apparent danger , and with a most visible appearance of Good to come to the Things of God thereby . What , might Uzzah think , may not I , especially in a seeming little thing , transgress one Precept , when there is an apparent necessity for it , to save even the Ark of God , that Glory and Strength of Israel , as ‖ ‖ Psal. 78.61 . & 132.8 . 't is called , or to keep and Preserve a Church already tottering , from tumbling to the Ground ? But how doth God receive this unlawful , indeed , but well meant Course , of committing a seemingly little Sin to save the things of his own House , which he himself had made of highest Dignity and Importance ? The Anger of the Lord was kindled against Uzzah , and God smote him there for his errour , and there he Dyed by the Ark of God , 2 Sam. 6.6 , 7.

If God would accept of Wickedness for any Ends , certainly it must be for his own Glory , which is worth all the World besides ; and which has some Plea of Compensating him for the Disobedience , and making him a Gainer by the Exchange . And if he would allow of any Sin for his Glory ; one would think it should be an officious Lye : when his Servants and Well-wishers , think , and stretch beyond the Truth , or traduce the opposite Parties , especially where they have some Plausible Colour in Pressing Consequences , merely because they think his Honour needs it , and they know not how they can otherwise well defend his Cause . But yet God will not accept of any Service , by any such Sin , or Breach of Duty , as this .

For , what says the Scripture , to Job's Friends ? Will ye speak wickedly for God , and talk deceitfully for him ? Will ye accept his Person in judging , as you do between him and me , when he requires in Judgment to accept no Person ? Job 13.7 , 8. But now , all the Unrighteousness , or ill they did against Job , was only thereby to clear God's Honour and Justice in Job's Sufferings . They were Forgers of Lyes against the innocent , as he tells them , v. 4. but all with a design to justifie the Proceedings of God . Eliphaz accuses him , that he had plowed iniquity , and sowed wickedness , and now reaped the same , Job 4.8 . But this was , to make God juster than Job , in his Sufferings , v. 7.17 , 18. Bildad tells him , that his Children were wicked , and he himself an hypocrite , Ch. 8.4 , 6 , 13. But this he said , lest else in his Case , God should appear to pervert Justice and Judgment , v. 3. Zophar charges him , that he had been wicked , and that iniquity was still in his Tabernacles , Ch. 11.3.6 , 14. But the design hereof , was to justifie God's dealings , and to shew he exacted of him less , than Job's iniquity deserved , v. 6. All these ill things , which Job's Friends did , were well meant : their hard Judgments against Job , were only the effect of their Respecting the Person of God , and taking his Part. This is Job's own Construction of them : Will ye , says he , accept his Person ? Ch. 13.8 . Their unjust Surmises and Accusations , were only pious Falshoods ; God's Proceedings needing them , as they conceived . And yet for all the ill was done with so pious an intention , will ye speak wickedly for God , and talk deceitfully for him ? Was a Report unanswerable , when Job objected it against them , Ch. 13.7 .

God will never allow his Servants to go out of his own way , tho it be on Pretence to serve himself . He will never think , and we must never say , he is glorified , when he is disobeyed ; or that he can ever get any Glory , by our Transgressing of our Duty . We glorifie his Power and Sovereignty , when we obey it ; his Wisdom , when we follow it ; and Religion , when we keep and practise the Rules thereof . We glorifie him , as I formerly observed , by shewing forth his Glorious Attributes , and expressing them in our selves . Whereas all Sin , is never the expression , but always the defacement of his Image ; and therefore his Glory can only be sought , as 't is only compassed , by Obedience .

2. Nor is it to be justified , by any Pretence to serve the Publick . However the Good of the Publick , is of more account , than any Private Good : yet is it of less , than the Honour and Interest of Almighty God . And therefore , if we may not be allow'd to sin , to serve God ; we can never be allow'd to do more for the Service of any other Master , or sin to serve the Publick . This , indeed , is a specious Cover for unlawful Expedients , and nothing is more ordinarily pretended by those that use them , for their own Defence . For this is the way to make all People Parties , to stop their mouths from branding it with just Censures , nay , to bribe their Favour and Approbation of the Expedient , to perswade the Publick it is made use of only for their sakes .

But this will never pass , before an impartial and most just God ; however it may stop the mouths , of Partial , and Corrupt men . This Pretence the Jews had , in the Murder committed upon our Blessed Saviour . If we let this man alone , say the Pharisees at their Council held about him , all men will run after him , and the Romans will come , and take away both our Place and Nation , Joh. 11.48 . 'T is expedient , said the High Priest Caiphas , for us , that one man should dye for the People , and that the whole Nation perish not , v. 50. But yet for all this Pretence , and Warranty of publick Expedience , this was a Murder acted by most wicked hands , Acts 2.23 . The Publick must be sought under God , not set up against him ; and it , as well as private Persons , must rule it self by ways of Righteousness , not by ways of mere Expedience .

Indeed , nothing is so true , and serviceable an Expedient for the Publick , as an intire Practice of Religion , or Performance of Duty and Pleasing God . This is the best Bottom , and firmest Security , of Common Good , or Publick Interest . 'T is not thought so , I confess , by worldly men , who look only at sensible and present things . But it will appear so to all raised and Spiritual Minds , who know God has the most to do , or the greatest hand in bringing any Events about , and rely on Providence . For to be sure , they that rest on Providence , more than on Humane Provisions and Appearances , will never think they can serve the Publick Interest by Disobedience . Fiat Justitia , ruat Coelum , is their Maxim . To do their Duty , is their Care : to govern the World , and see this do no hurt , is God's . And when they have done their Duty , which is their Part ; they can chearfully trust , and rely on him , for Events .

3. Nor by any Pretence , to serve our Friends or Relations ; nay , or to serve our selves , or our own Lives . If an unlawful Expedient may not be taken to serve God , to be sure it may not be taken to serve us : for his interest is infinitely of more account than ours ; and he is not so like to dispense with the Breach of any of his own Laws , for us , as for himself . If it may not be done for the Publick , sure it must not for any Private account : for the Publick Good contains that of Private Persons , and is worth more to God , than any Private is .

Indeed , if Self-Love may be Judge , we might soonest take these Liberties in our own Case , and stretch furthest to serve our selves . But Self-Love and Religion , are two things : and as the Great Rule of that , is Self-pleasing ; so the Fundamental Principle of this , is Denying of our selves . 'T is always without Exception , for Denying of our Sins , and not doing the least ill , to get out of the greatest Distress . Tho my Soul is continually in my hand , says the Psalmist , yet do I not forget th● Law . * * See Psal. 44.17 , 18 , 19 , 22. & Psal. 119.51 . The wicked have laid a snare for me : 〈◊〉 I erred not from thy Precepts , Psal. 119.109 , 110● They had almost consumed me upon Earth , but I forsook not thy Precepts , v. 87. When there is no way to escape the Cross , but a Sin ; Religion is for taking up the Cross , not for escaping it . Tho we may Love our Selves , and Love our Friends , and seek what is pleasing both to them and us : ye● must that be under God , not against him ; and we must prefer our Duty , and pleasing him , before both . If any man love Father , or Mother , or any thing else , yea his own Life above me , says our Saviour , he is not worthy of me , Mat. 10.37 . Luk. 14.26 . And when St. Peter in this way of Selfish Expedience , out of pure humane Love and Friendship , fell to dissuade Christ , from that last and hardest part of Obedience , in his Sufferings ; Get thee behind me , Satan , says he to him , Mat. 16.22 , 23. Such Counsels never come from God , nor are accepted with him ; but always have Satan and Selfish Natures at the Bottom , and are pleasing to them alone .

Thus , upon no Pretence of Good to come , may we ever break a Commandment , or venture on an evil Action . Expediency or Serviceableness , tho to the best Purposes , will never hallow an unholy , or justifie an unlawful Thing . When we are proposing any Good , we must take a good way to it : Good Ends must be compassed by good Means and Methods . To make a good Action , we must not only do what is good , but do it with a good Design . For Bonum , as the Rule says , est ex integra Causa , taking in the Goodness , both of the Act , and of the Intention . But to render , what we do , an ill Action ; 't is enough if we either do an ill thing , tho with the best Design ; or a good thing , if we do it with an ill one . For Malum , as the Rule of Morals says , est ex quolibet Defectu , and will come in , either by the illness of the thing , or by the illness of the intention . An ill thing , is still an ill thing , tho men do it with the best intention : and the Actors are punishable in Religion , for the illness of the Action ; not justifiable , for the Goodness of the intention . Some , indeed , once laid this to St. Paul's Charge , as if he taught them to do ill with a good intention , or to do evil that good may come , Rom. 3.8 . But this , says the Apostle , was a slanderous Report ; and the Doctrine , was a Doctrine for loose Libertines , not for holy Christians , such as he did by no means own , but abhor and throw out with indignation . Some slanderously report that we say , let us do evil that good may come , whose Damnation is just , Rom. 3.8 . 〈◊〉 God hath commanded no man to do wickedly : So , be the Pretence what it will , neither hath he , as the wise Son of Sirach says , given any man licence to sin , Ecclus. 15.20 .

CHAP. V. Of the Plea of Necessity , Providence , or Prophecies , for Doing ill .

HAving said thus much , to shew in general ▪ how inviolable a Rule of Christian Wisdom this is , not to do evil that good may come . I shal● from hence observe the vanity of some Palliations , whereby men fruitlesly endeavour to blanch over the Deformity of this Practice , such as the Plea of Necessity , Providence , or Prophecies . And after that , to tax and set off some of the most considerable instances of doing ill , wherein tha● Fleshly-wise are wont to think they may bes● take Liberty , in pursuit of any good Ends.

First , Spiritual Prudence will never allow us to set aside any Duty on Pretence of Necessity .

It will never yield , that we offend against God or Man ; that in any thing we be false , undutiful , or unjust ; that we dishonour our Parents , break our Oaths , Promises and Ingagements , covet other mens Goods , take what is not right , or with-hold what is ; or break any one or more of God's Commandments , on the Plea of Necessity , or saying , it was necessary for us so to do . This , God knows , is too much set up in the World . And when unjustifiable ways are taken , and things practised , which the very Actors are ready to own as otherwise ill done ; yet is this thought a sufficient Reason why they should be done , because they were necessary , and they could not do without them .

But what were they necessary for ? To please God , or to fulfil any Rule of his , or Precept of Religion ? No , sure , they are not necessary to these Ends , but necessarily overthrow them . But they were unnecessary , for saving the things of this World ; to keep what is ill got , or maintain what is ill done . But now these are not Religious , but Self-Ends ; not for the other World , but for this . And these ways of supplying its Necessities , are not Spiritual , but Carnal ; not Religious , but Worldly Prudence . And if we give way to break God's Precepts , for worldly Necessities : this is not to shew Religion , but Self-Love ; not to set up God , but our Selves .

We are not to commit any Sin , as I have shewn , when that seems the most necessary , to procure the best , and most desirable Goods , either to God , the Publick , or our Selves . And if we might sin , rather than suffer , and take Liberty to set aside any Religious Duties , to supply the Call of worldly Necessities ; what work would this make with the Commandments ? And how are any of them a Duty , longer than they stand with our Convenience ? What becomes of Patience , which is for dutifully bearing Hardships , not for removing them by Undutifulness ? What becomes of the Religion of taking up the Cross , and of Suffering for Righteousness ? We may bear the Cross , as I formerly observed , when we cannot help it ; but then properly we take it up , when a Sin might avoid it . And it may be our misfortune sometimes , to suffer for Righteousness ; as having no way in righteous , more than in unrighteous Courses , always to avoid Sufferings . But it cannot be our Duty to suffer for Righteousness , if without Breach of Duty , we may leave off to be righteous , to save Sufferings . At this rate , of forsaking the Commandment to stick to the World , or when a worldly Necessity drives him to it ; contrary to what our Blessed Lord , and his Apostles taught , a man may serve both God and Mammon , Mat. 6.24 . be a Friend of the World , and not an Enemy of God , Jam. 4.4 . They that are in the Flesh , this way may please God . And if the Carnal mind cannot become subject to the Law of God , as St. Paul says it cannot , the Law of God will by this Rule become Subject to it , Rom. 8.7 , 8. In Summ , there would be no Necessity of being transformed from this World , as St. Paul requires ; but a Liberty of being conformed unto it , which he forbids , Rom. 12.2 . Nor any need of Denying our Selves , as Christ urges , if we would be his Disciples , Luk. 9.23 .

So that this Plea , of worldly Necessity setting aside our Duty in any Case , is a Principle purely of this World , but not at all of Almighty God . It overthrows , as all the Rules , so all the Design of Religion , and the Grounds of good Practice . It can come into the Thoughts only of worldly-wise , not of truly Religious Persons , who never urged a Temporal Necessity against a Spiritual Duty , being not men of this World , but of a better . There can never be any Necessity of Sinning to him that dare suffer . And he , who is resolved against Suffering , may think himself a worldly-wise man ; but God will account him no good Christian.

But this now is otherwise , in the Wisdom of this World . Necessity , it thinks a Reason , not to be argued or disputed . And what it calls Necessary , is what is necessary to one , who is resolved to keep this World ; not to one , who can part with it . What is necessary , not to one that would set God and Religion above the World , but that sets the World uppermost , and so makes a God of it . If it talk of any thing , being necessary for the Interest of God and Religion : it means only , for the worldly things about them . It looks not , what is necessary to keep Innocence ; for other things it accounts more necessary than that : but what is necessary for carnal worldly Convenience . It is more for things necessary to present Safety , than for those which are necessary to good Hopes of Eternity . And to make men safe here , by affording visible Humane Securities ; not by ingaging the Protection of God , and the Guard of an unseen Providence .

2. Secondly , Spiritual Prudence , will never allow us to justifie any Breach of Duty , by the Plea of Providence .

This is the way of worldly-wise men , who are ready to catch at any thing , as a good Argument of a way 's being approved by God , and pleasing to him , if it profits them . If God give Success , when they use unlawful ways and Expedients ; especially , if in bringing that success about , there are any surprising or remarkable Circumstances : they cry up the Hand of God , and think his prospering it so signally , is his approbation . God himself here , say they , is willing to become a Party , and such Success is his Testimony .

But Spiritual Wisdom teaches us to take the Morality of Actions , and the goodness or illness of things , from Laws , not from Providence . It is the Laws of God , in Nature or Scripture , that must teach us our Duty , and tell us what will please God , or what will offend him . Sin , is the Transgression of a Law , as St. * * 1 Joh. 3.4 . John says ; and Obedience is the keeping of them . And these Laws are publish'd in the Nature of things , and the Word of God ; which are a plain , and sure Promulgation of them .

But as for Providence , its Design is not to be a Publisher of Precepts . God's Providence is not an Act of his Legislation , but of Judicature and Execution . It s part is not first to shew and promulge Laws ; but , supposing those promulged before , to supervise the Carriage of those , they were promulged to , and execute their Sanctions ; Or , to recompense Actions by suitable Events , according as they have either transgressed , or kept them . The Judgments of God , according to his Will before promulged , we may read in the Events and Issues of Providence . But what his Will is , the Observance or Breach whereof Providence thus rewards or punishes , we must read in the Moral Nature of Things , and the Holy Scriptures .

'T is a bad Use therefore of Providence , to make it take off our Eyes from the Morality of Things , and the plain Voice of Laws : and look for what is pleasing to God , and according to his Will , only in the Events of Actions . Which is like leaving the clear Light of the Sun , to go to read by that of a Glow-worm . 'T is to go read our Duty , where it was not intended to be writ ; and Neglect , or over-look the perusal of that , where it is writ .

And 't is worse , when we see both , to make Providence carry against plain Laws , and the Moral Nature of Things : which is to turn the Signification of Providence , not only against the Laws , but against it self . For the use of Providence , is to be a Government according to those Laws , and the Morality of Things . It is to be a Maintainer of them , by just Retribution : and so is only to back and strengthen , but never to oppose them .

And therefore Providence must never be urged , in Favour of an ill and unlawful thing . For since its right use , is to be a Retribution of Laws , and to reward Dutifulness : all its right Signification , and all our right Remarks thereupon , must be only for Encouragement to keep our Duty , but not to transgress it . It must never be pressed against Laws , but always for them : and must only draw us to trust , and depend upon God , in a good thing ; but never in an ill one , which Nature , or the Holy Scriptures have forbidden .

Indeed , as Providence is the Administration of God's Judicature here on Earth ; and he permits , or disposes of Events of things or Actions , in way of Government and Justice : there is a Signification , of his Liking , or Disliking , in these Disposals . But 't is hard and unsure , to fix this on Persons and Actions ; to say , from these Issues of Providence alone , who , or what , he is Pleased or Displeased withal .

For in the same Issues and Events , Providence is Concerned with a Number of Persons , of the most contrary Qualifications : they are fatal to one , and favourable to another . But yet since therein he has an Eye at both ; from the Event alone , we cannot say , which God likes , and which he dislikes ; whether the Success , is to Reward the Actors Righteousness , or to punish the Sufferers Wickedness . Nay , oft-times in the Justice of Providence , God makes some Sinners the Executioners of others , and punishes one by anothers Offences , making them Grind each other to Pieces . So that here , on which side soever the Shew of Favor or Success falls , it doth not Signifie , that God is pleased with either . He will speed one , to punish another , when he is offended with both . The Assyrians Success , was only as the Rod of God's Anger , to scourge the wicked Nations . Which once done , he and his Ways , being no more pleasing to God than the others were , he was to be broken himself , and fall under like Judgments . Is. 10.5 , 12 , 16 , &c. The wicked , who in their Course of Wickedness , are far from being pleasing to him , yet , says the Psalmist , are a Sword of thine , and so long find Success therein : Psal. 17.13 .

Yea , as the Thriving of some , is not always to shew Favor : so the Sufferings of others , in Events of Providence , is not always to shew Displeasure . For many times their Sufferings are not Designed to punish the Sufferers , but only to try their Patience , and refine and manifest their Virtues , and rowze a sluggish World with the Sight of brave Examples . Such was the meaning of David's Sufferings and Persecutions under Saul . Such was the Signification of Providence , in the Sufferings of Job , of the holy Prophets , of our Blessed Lord and his Apostles , and of all the Noble and Heroick Spirits , the Martyrs and Confessors , of all Ages ; whose Sufferings came not from Providence in a penal Way , but as a Privilege . Nay , sometimes , as in an useful , especially in a publick Person , they suffer so much , not altogether to prove or punish themselves , as to perplex others , and punish the People thereby . For the Sins and Transgressions of a People , many are the Changes of Princes , says Solomon , Prov. 28.2 . As , on the contrary , others Success , is oft-times only to complete the time of their Respit , before they are Dragged to Punishment ; or to allow them their full Measure of good things , ( which , as our * * Luc. 16.25 . Saviour intimates , are more liberally proportioned out to them in this Life , because they are to have none in the next , ) till they have filled up the Measu●e of their Sins , and so are Ripe for the Judgment of Providence . So that as it is no Signification of God's Dislike , that one Suffers by Providence : for what Son or beloved is it , the Father chasteneth not ? saith the Apostle , Heb. 12.7 . So neither is it of his liking and Favor , that another succeeds by it , there being , as to this , one Event , as the Wise Man says , both to the Righteous and the wicked , Eccles. 9.2 .

I add , lastly , that what Favor or Disfavor , the Event of Providence , in way of Human Appearance , carries with it , is not to be soon Determined , till the whole Train is seen , ( the upshot whereof may , and often doth , lie very Remote , ) and till it appears which Party is most Prosperous and Successful in the End . The greatest present Unsuccessfulness , is most Ordinarily made use of by Providence , as a Step to much more valuable future Successes . It s Method is , to bring Light out of Darkness , and to compass Final Successes , by intermediate Disappointments . And who then can say assuredly , that Providence is for one , or against another , till they have run out the whole Length of the Chain of Effects , and the End appears . And this oft lies very far off , much further , it may be , than we are like to live to see what it will prove . And till this is seen , all judging of the Favor or Disfavor of Providence , from what Events went before , is most uncertain ; not Right Judgment , but Self-Flattery and Delusion : whereof each Party serves , and wherewithal it pleases it self , according as its turn comes , in the Ebbs and Flows , and various Vicissitudes , of the intermediate Successes .

Thus , upon all these Accounts , to name no more , tho there is a Real Liking or Disliking , in the Events of Providence , which is known to , and Design'd by God himself : Yet , is the Application of this , to things or Persons , so much all Uncertainties , and the Favor or Disfavor of Issues , so promiscuous , as appears to us , that from the Events of Providence alone , we cannot learn whom he loves or whom he hates , what is Pleasing or Displeasing to him . No man , as Solomon says in this case , can know either Love or Hatred , Good or Evil , by all that is before him , Eccl. 9.1 . To learn this from Providence , besides the visible Events , we must weigh the Merit of Actions , from Laws ; and stay the Final End of Successes , which are the Recompence of them . And when those are seen , but not before , from the Qualities of Persons and Attempts , we must read , whether any Success , were for a just Encouragement of the Actors Righteousness , or Punishment of the Sufferers Wickedness ; whether it is for Proof and Trial , or for Recompence . Always making the Voice of Providence , to assert and establish the Moral Nature of things , and the Laws and Duties Revealed in Scripture ; but never in any wise , to Deny , or Gainsay them .

And therefore the Signification of Providence , is not to teach those that are ignorant of their Duty , or of Good and Ill : but only those that already understand it . It is no Expositor of the Will of God , to those who know it not ; but only an encourager of its Observance , to those who know what it is .

Hence Men ought never to Cry up the hand of God , or Call in Providence , to Prove the Goodness of any Actions ; but only to press those , which were Proved before . It is not to instruct Men , what is their Duty ; but to carry them on , to the observance of those Duties , wherein they are otherwise already instructed .

Hence also , we must not think it enough in any Attempts , to say we follow Providence , and go as God makes way for us . We are to follow Laws , not Opportunities . For Providence affords us Opportunities to break Laws , as well as to keep them . Power , and Opportunity , are among the necessary Causes of all that is Done . And Providence puts things in Mens Power ; and Gives them Opportunity to Do them . But Opportunities for ill things , are not Warranties , but only Trials and Temptations . All ill Men follow Providence , when they accomplish ill things , which they could not Do without Providence Gave Opportunities ; and when Good Men , whom they are pursuing for ill Ends , fal● into their Hands .

If any therefore are ignorant what their Duty is , and trust to learn it from the Issues of Providence● taking any Way for the Will and Command o● God , when they see the hand of God , or some remarkable Success attending it ; this will lead them into infinite Delusions . It will carry them to justifie the most wicked Actions , recorded in Scripture , or in Daily Experience , infinite Numbers whereof in all Times and Places , God for wise Ends permits , or speeds , and prospers ; and tha● against the most Beloved Persons , not excepting his own Son , or the holy Church . Besides , as it is made to justifie the Urgers of it , in their Wa● to Day ; it may be , and ordinarily is , as well made to Shame and Condemn them to Morrow : Successes usually running , as at one time remarkably for , so at another time , as remarkably against them . It is no Rule for the wise and well instructed , who never take it for a Rule of Duty , but always bring it to the Rule , and expound the Liking or Disliking of God therein , by their known Duty . It is only a Rule for the Ignorant to take up , and those , as it finds , so it will leave ignorant of their Duty : nay , which is worse , it will mislead them , as I say , into the Greatest Errors and Violations thereof , carrying them into Sin , and Shame enough too , before they have Done . It is a way for Men , that know , or may know , they are Doing ill , to flatter themselves , or abuse others , with faint , but false Colors , of God's acceptance . And this may pass among the Worldly Wise , who seek to be in Ease and Credit in their Worldly Injoyments . 'T is a Part of Worldly Prudence , so to expound these Events of Providence , not as may best serve their Duty , but their Worldly Ends. But he who would be Spiritually Wise , or Wise for his Duty , must always fetch it from the Laws of God , which are the Rule of Duty . And never make Providence , which is to serve as the Motive and Encouragement of Dutifulness ; to serve as a Plea to justifie the Breach thereof .

Thirdly , To this Plea of Providence , for justifying of ill Actions , I shall annex another not unlike , viz. that of Prophecy . When Men think themselves authorised to Do an unlawful and forbidden thing , by fancying it the accomplishment of some Prediction , which God will applaud , and take Pleasure in .

I tax not here all Application of Scripture-Prophecies , in the Revelations , or other Books . Albeit those Prophecies being made concerning the Future State of Christ's Church , which reaches out both to such a Length of Time , and Latitude of Places , must needs be very Difficult , and generally unsure , especially before the Final Events have brought a full Light to them , to apply to particular Times and Countries . And therefore it becomes Men not to be too Positive and Peremptory , but to shew Modesty therein , which , a little time makes the most confident Interpreters and their Admirers , for the most Part , to see , had been their best Security , and truest Wisdom .

But what I now blame , is the like use of antecedent Prophecies , as was before of subsequent Providences and Events , viz. To take off Mens Eyes and Attention , from the Morality of Actions ; and instead thereof , to presume God's Approbation of them , from their Fansied Fulfilling what the Scripture justifies and speaks well of , in some Predictions . 'T is of mighty use to Men , in any Great and Daring Attempt , to have their Followers , and others , think there is Destiny in their Behalf ; that they are only accomplishing , what God has long before Designed they should , and Doing his Business . This renders them , both most violent in their Motions , and incurable , either by any Admonitions , or even almost by any Unsuccessfulness and Discouragements ; thinking themselves all the while God's chosen Instruments for effecting what they have in hand , and sure of Success , as having his immutable Decrees , and Predictions , on their side . And the Serviceableness of such a Belief , to their wo●l●ly Projects and Undertakings , tempts , as sometimes mistaken Zealots or Enthusiasts ; so , at others , Designing Men , to clap a Prophecy , especially a Scripture one , to what they are Driving on , tho really it be a most unjust Thing . Well knowing , if once it be Received , that God has foretold their Success ; that by all Persons of a strong Faith , ( as Persons of most Devotion will most endeavour to be , ) their Work will be esteemed as sure , as if it were already Done .

The Law of God , and the Voice of Nature , pronounce most plainly and loudly , Thou shalt not forswear thy self , or falsifie thine Oaths ; Honor thy Father and Mother , i. e. thy Civil as well as Natural Parents : Thou shalt not Kill : Thou shalt not Steal : Thou shalt not bear false Witness : Thou shalt not covet thy Neighbors Goods . But , when Men have been running headlong , and to the Greatest Extremities , in the Breach of all these Moral Duties , as they were by Name in our late Distractions and Civil Wars , in 41 : they have Fancied themselves , and been Cryed up by others , as authorised to all this , by a confident Exposition and Application of Prophecies , or , as the Accomplishers of Predictions . Particularly , † † See Contin . of Friendly Debate , p. 64. to 73. that of the two Witnesses , in the Revelalations , who were to shut the Heaven that it should not rain , i. e. say they , to restrain the highest Powers in Church and State , from their wonted Influence : and to turn the Waters into Blood , or , as they explain it , a still Nation into War and Bloodshed , Rev. 11.6 . Which , by making it a Prediction of what should fall out at that time in Great Britain , they turn'd into a Call and Justification , of all that horrible Violence , Injustice , Perfidiousness , and utter Breach of Moral Precepts , which the Parliament and their Adherents , were most wickedly and ungodly Driving on against the King and Church . Here , by settin● aside the Morality of Actions , and fetching th● Approbation of God from fanciful Approbatio● of Prophecy , they made themselves God's chos●● Witnesses , spoken of in the Revelations ; not whil● they are testifying for him as Martyrs , by the●● own Blood and Sufferings ; or with Faith , an● Patience , which is the Voice of his Precep●● But whilst they are doing it , as Rebels ; 〈◊〉 Arming against their Lawful Sovereigns , 〈◊〉 are God's Vicegerents ; and running on 〈◊〉 Murders , and Robberies , Committed after 〈◊〉 Liberties of War , without any Lawful Commi●●sion and Warranty , upon the Persons and E●states , both of their Prince and Fellow Subjects which are all out of the Way of Morality , an● expresly against all those Precepts .

And this is leaving off to be Guided by Laws which are plain , and certain Rules ; for Prophe●cies , which Designing Projectors , and heate fanciful Enthusiasts , will accommodate as the● please . It is running boldly against Gospel-Du●ties , and the Practice of Obedien●● and Holines● on Pretence we are ministring under the Spiri● of Prophecy , and serving Predictions . As if tha● same Spirit , which is the Spirit of Prophecy , wer● not also the Spirit of Obedience . Or had not Dicta●ted , all our Moral and Gospel Duties ; as well 〈◊〉 Gospel Predictions . Or , as if he wanted Power , or Care , to Preserve one , without Destroying 〈◊〉 the other ; and would not verifie all his own Predictions , without help of our Sins ; nor could remain true , if we remain innocent . It is not a thing incident , to any sober and obedient Christians : but either to Designing and Hypocritical Impostors , or vain and wicked Enthusiasts . Their Vanity soon appears in the Events , when they an●wer not their bold , and confident Prenuncia●ions . And their Wickedness , in that they not only run headlong under this Cover , into Immoralities , and wicked Courses : but profane and ●●use the holy Scriptures to Patronize Ungodliness , Press and Wrest Prophecies to Countenance Breach of Precepts , urge the Authority of God against himself , and intitle him to their Abominations . And , indeed , a man must needs be far forsaken of God , as he always is , that is fallen from moral Honesty and an obedient Temper , before he can overlook the plainest moral Duties , and boldly transgress them on such Fancies .

CHAP. VI.

SECT. I. Of Christian Simplicity and Sincerity . And of not Deceiving by Actions .

FRom these Pleas , to Palliate Doing ill , I come now to tax some main and most considerable Instances thereof ; particularly the use of insincere Arts , and throwing off of Relative Duties , to serve Publick or Private Good , wherein great Liberty is taken , and pleaded for , by the worldly Wise.

1. First , Christian Prudence is never for serving Ends by Deceit , but is against all Use of Falshood and Insincerity .

Deceit , is the great Art of worldly Wisdom . It has recourse to Tricks , when it cannot compass its aim by Truth and Openness , and serves it self of Men , by Imposture and Delusion . The Folly of Fools , says the wise Man , ( so he calls worldly Wisdom , which is mere Folly in the Account of God and Religion , ) is Deceit , i. e. it lies all in Cheating and Deceiving , what it cannot bring about fairly , seeking to accomplish by Arts of Falshood and Circumvention , Prov. 14.8 . Their Counsels , says he again , are Deceit , Prov. 12.5 : * * Sapientia hujus mundi est cor machinationibus tegere , sensum verbis velare , quae falsa sunt vera ostendere , quae vera sunt falsa demonstrare . Gregor. Magn. l. 10. c. 16. Expos. Moral . in Job , upon Deridetur justi simplicitas , Job 12.4 . The Wisdom of this World , saith S. Gregory , is to cover and conceal their hearts by subtle Sleights and Devices , to Draw a Veil before their Meanings by dark or deceitful Expressions , to mak● Falshoods appear as if they were Truths , and Truth● pass for Falshoods . The general aim of worldly Wisdom , indeed , is to compass its End by any means . And where it has Power and Confidence enough , it will not stay perhaps , to go about and use Deceit , but serve it self by open Violence . But in most Cases , it needs to serve its Ends , by keeping them undiscerned . Or , when it doth serve ill Ends , it would also save its Credit , by not being thought to serve them ▪ which is by Deceit . So that Deceit , is its great , and usual Instrument .

But , contrary to this , Simplicity and Plain-Dealing , are the great Duty , and inviolable Care , of Christian Wisdom . We have renounced the hidde● things of Dishonesty , saith S. Paul , not walking i● craftiness , 2 Cor. 4.2 . There is scarce any thing that makes us Degenerate so far from Spiritual Nobleness , as Fraud and Deceit : and nothing doth more hurt in the Church , than versute Simulation , saith S. † † On Diaconi non bilingues , 1 Tim. 3.8 . Chrysostom . Simplicity is what Christ requires of us , at the most pressing Seasons , when we are put most to our Wits , and Driven to use any Arts or Double Dealings , to save our selves . Behold , says he , to his Disciples , I send you forth as Sheep in the midst of Wolves : be ye therefore wise as Serpents , but innocent as Doves , Mat. 10.16 . The Word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies Simplicity , as well as Innocency . So 't is rendered Rom. 16.19 . where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are Translated , Wise concerning Good , and Simple concerning Evil. And accordingly , in some Manuscripts , our Saviours Words are read , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , most Simple 〈◊〉 are the Doves . If any thing could excuse the Subtilty of Foxes , their Doublings and Deceitful Turnings ; it would be the Pressing Necessity of such Times , when all their fallacious Arts are only Evasions , and they betake themselves to ways of Delusion , and of begetting a wrong Belief or Expectation in others , only to save themselves . Yet even then , will not Christ allow his Followers , to use any more of the Serpentine Subtilty , than what consists with the Doves Simplicity .

And accordingly S. Paul , when he speaks of his being pressed in Asia out of measure , above strength ; when they had the Sentence of Death , and no hope in themselves : yet professes for all this , that he had held his Conversation in the World , not with Fleshly Wisdom ; but in Simplicity and Godly Sincerity , and by the Grace of God , 2 Cor. 1.8 , 9 , 12. And it was amidst all the great Tryals and Perils , he run through in the Discharge of his Ministry , under which , says he , we faint not , that , instead of ever having Recourse to , he Declares , as I noted , how he had renounced the hidden things of Dishonestty or * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ Shame , never privately betaking himself to that , which he should be ashamed to have known abroad ; not walking in Craftiness , nor handling the Word of God deceitfully , 2 Cor. 4 ▪ 1 , 2. In such Tryals , Faith in God , and Trust in Providence , made all that up to them , which crafty Shifts do to carnal Politicians , who can ground no Hope , but in humane Appearances . They would never part from their Simplicity , for carnal Security . Whilst they were in this , or any other discharge of Duty , which is God's way , they knew they were in God's hand : and so long , they were not afraid of whatsoever could befal them .

In the Acceptation of the World , Simplicity has one Sense , wherein it is no Virtue , viz. as it signifies Unwariness . A simple man , in the common way of speaking , is the same as an unwise , or unwary man , that doth not see before , or look about him . And this is no Commendation of Goodness , but impeachment of Discretion : it shews no Person to have a better Heart , but only a weaker Understanding . It argues nothing , but that a Man either wants Understanding , or neglects the use thereof , when he needs to shew it ; which is no Ornament in the Eyes of God , more than 't is in the Eyes of men . And instead of calling us to Simplicity in this sense , true Spiritual Wisdom calls it ; How long , ye simple ones , will ye love simplicity , and ye Fools hate knowledge ? Turn ye at my reproof , says Wisdom , Prov. 1.22 , 23.

But the Simplicity , which is a Virtue , and which Christian Wisdom injoyns , is only Veracity and Plainness , in what it shews to others , not Improvidence , or Unwariness , in what it either doth to , or expects from them . It doth not think every Person it has to do withal , means honestly , because it means so it self ; nor , by heedless Security , or Short-sightedness , doth expose it self without any Guards against Dangers , or dishonest Actions . The virtuously simple , are provident and wary , as well as the worldly crafty ; but with this difference .

The Caution of the virtuously Simple , is first against Sin , and next to that against Suffering . It is more concern'd , how to keep true and innocent , than how to keep safe and quiet . In seeking , either to obtain Good , or shun Loss , its Eye and Care is in the first place , to do nothing that will offend God , or is of ill Report and dishonourable to Religion : nor that will delude the Opinion , or abuse the Faith and Expectation of men . And when this Consistency with Religion and a good Conscience , is taken care for , but not before , it is as wise and watchful to remove , or avoid all worldly Evil , as it can . It seeks out the Subtility and Wisdom of the Serpent , when , according to our Lord's Rule , it has first secured the innocency of the Dove . It first considers of the Lawfulness , of the way it is about to take : and then is moved by the Expedience , or Usefulness thereof ; but never admits of the least thought , of doing it self or others good , by the Breach of any Commandment .

But contrariwise , the Caution of the Crafty , or of the Wisdom of the Flesh , is either all , or at least , in the first place , against Suffering ; and none at all , or only in the next place , against Sin . The Caution of this World , is for the Ends , and things of this World . To save our worldly Interests , or serve our fleshly Ease and Appetites ; is that , which it would have first done . And that , if it can , by ways of Innocence , Truth , and Openness ; but yet so , as to take up with unlawful means , with Arts of Falsehood , or things of ill Report , rather than it should be left undone . And this , where it bears the most good will for Religion ; but too often the Caution of fleshly Wisdom or worldly Craft , is all against Persecution , Loss , or Suffering ; but none at all against Sin . So that in any case , it only considers what is fit to be done for Interest in this World . And if any means serve the Flesh , and be desirable upon that account ; it little troubles or concerns it self , whether it savour of Veracity or Deceit , whether in the account of Conscience and Religion , it be good or bad .

Now this virtuous Simplicity , is an undisguised and invariable Tenour , of Truth and Innocence . It excludes all doing hurt , and is especially opposite to all the ways and Methods of Deceit . It speaks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as † † Orat. 19. Tom. 1. p. 297. & p. 300. Nazianzen marks of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Simplicity of his Father , i. e. undisguisedness of Soul , and unfallaciousness of Manners or Conversation . Whatever it seems , it is ; and it never is , what will vex or harm others . It is ●eracity , without Lyes ; Singleness , without Double-dealings , or corrupt Mixtures ; Openness , without studied Concealment , and close Reserves , of what it is call'd to profess ; Plainness , without amusing or misleading Dress , of what it professes ; and Harmlesness , without doing any Wrong , or Hurt to others . Such an uniform Veracity and Undeceitfulness , both of Mind and Carriage , is that Simplicity , which Christian Prudence requires of us . And which God calls for , when he bids us to throw out all Deceit , Mar. 7.22 . to lay aside all Guile and Hypocrisies , 1 Pet. 2.1 . to be no Deceitful workers , 2 Cor. 1● . 13 . And declares him only to be fit to stay in God's Tabernacle , and dwell in his holy Hill , who speaketh the Truth in his heart ; or , whose words never go against the thoughts and intents of his Heart , but always express and bear out what is there , Psal. 15.1 , 2.

1. The First thing implied in virtuous Simplicity , which Christian Prudence injoyns , is Veracity , in opposition to Falshood and Lyes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hesychius explains by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · being sincere , by being true or veracious . Simplicity bottoms all on Truth , which it never tempers or brews together , or daubs over with Falshood . He that is for Simplicity in Truth , must needs abhor Lyes , never speaking contrary to what he thinks , ( which , sure , is not to speak the Truth in his heart , as God requires ; ) nor giving in a False Testimony of Persons , or Relation of things .

1. This will exclude all spontaneous use of False Speeches , when of themselves men are ready to frame , or tell Lyes , for Ends. Contrary to the Rule of Spiritual Wisdom , which every where most plainly forbids Lying , and says , Lye not one to another , Brethren , seeing ye have put off the Old man , Col. 3.9 . and tells us of the Lake of Fire , for those that love , and make Lyes , Rev. 21.8 , 27.

And also all speaking Lyes , out of Fear or Compliance ; when , for escaping Rebuke , or soothing men , any Persons expresly assent to things against their own Judgments , or say and unsay in different Companies . Thus , to the Deacons , who , going about from house to house , were like to be under the Temptation to say and unsay , or speak different things , as might best suit with different Companies ; St. Paul gives it as a particular Charge , not to be double-tongued , 1 Tim. 3.8 . N●t double-tongued , that is , says * * in loc. Theophylact , 〈◊〉 thinking one thing , and saying another , or saying 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one thing to one , and another thing to another . And to the Ephesians , that putting away lying , they speak every man truth with his neighbour , as being members one of another : forbidding Lyes , not only in direct Assertions , but in Soothing and Dissimulation ; against those , as Grotius observes , who , to curry Favour with Jews or Gentiles , were apt to speak contrary to what they thought , Eph. 4.25 .

'T is not for such virtuously simple Persons , to speak Lyes in Officiousness , or with intent to hurt none , but to do others a kindness . For ill is not to be done , that good may come of it ; and therefore to do others a kindness , they may no more break this , than they may any other Precept . The Rule of Kindness to our Neighbour , is to love him as our selves ; but tell a Lye we dare not , for the sake of our own Advantage , and so not for his . Nay , we must not tell a Lye , in hopes to do good thereby to Religion , or for the sake of God himself . This really was the Case of Job's Friends . They were forgers of lyes against him , Job 13.4 . But all those were officious Lyes , or out of their Officiousness , as I before noted , to God himself . And yet Job's was a just Reproof against them , Will ye speak wickedly for God , and deceitfully for him ? v. 7.

Veracity , or speaking Truth , we must carefully practise , not only for its Us●fulness , or doing Kindness , but for the Truth 's sake . We must bear a conscientious regard to it , as it bears the Image of God , wherein we were at first formed , and whereto we are renewed in Christ . Put on the new man , says the Apostle , which , after God , is created in true Holiness , or † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Or , as in some Readings , as Carcell . Lect. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In Holin●ss and Truth . the holiness of Truth . Wherefore putting away lying , speak every man Truth , &c. Eph. 4.24 , 25. God is the God of Truth , and of Veracity or true speaking . And the Devil , God's grand Enemy , is particularly noted , as the Father of Lyes , and a Spirit of Falshood . And , as the Authors and Heads themselves are : so are their Children distinguish'd by the same . They that love , and speak Truth ; are Children of the God of Truth ; as they that love , and utter Lyes , are Children of the Father of Lyes . For his Children they are , as our Saviour told the Jews , whose works and lusts they do . And he abode not in the Truth from the beginning , because there is no Truth in him . When he speaks a Lye , he speaks it of his own ; for he is a Lyar , and the Father of it , Joh. 8.39 , 44. Veracity then , or speaking Truth , is what we are bound to , not only as beneficial to our Neighbours ; but as resembling God , or bearing his Image , and being a Divine Perfection . And accordingly , this is the injunction of the Scriptures , not to lye one to another , whatever be the Pretence ; to speak , as the Psalmist says , that Truth which is in our heart , not that Falshood which makes for our Brother's convenience . To put away all guile , and hypocrisies ; which admits not of retaining any to serve turns , as St. Peter says , 1 Pet. 2.1 .

Some , indeed , have fetch'd a Plea for Officious Lyes , from the Case of the Egyptian Midwives ; or the Practice of David in his Distress , when he fled from Saul ; or other Scripture-instances . But the Practice of a Good Man , is no Argument a thing is well done , if it be visibly against the Rule of Well-doing . No , not tho it have encouragement from God ; as in the Case of the Midwives , whose houses God built , for their sparing the Israelitish infants . For in such mixt Actions , a Gracious God is prone to reward the Good , which is predominant ; and over-look the ill , which is compassionably interwoven with it : as he did with the Midwives , if they spoke falsly , recompensing their Charity , not their officious Falseness . Not to dispute , whether what they said was really false or no , as may be justly questioned in some instances usually alledged in this case , particularly the Midwives Answer to Pharaoh .

2. But besides this Instance of Veracity , or not lying in Words : there is also another Part of it , which Christian Simplicity takes care of too , and that is , not to tell a Lye , or deceive in Actions .

There is a Signification in several Actions , as well as there is in Words and Expressions . Some , 't is true , are more arbitrary and unsetled in their meanings , and may signifie as men please . But others , are of more fixed and stated Significations . I mean not only as Natural Signs and Indications , of our Approbation , or Dislike , or other inward Sentiments . But there is also as good Authority of Law , or Institution , or common and received Use and Custom , to settle the Signification of some Actions , as there is for Words themselves . And accordingly , in all reasonable Apprehension , men are as much understood , to have professed or declared things by some Actions , and in all Courts shall stand as firmly bound by them , as if they had utter'd the same things with their Mouths .

And being there is equally a setled Signification in Actions : there is also room for our being true or false , for affirming or denying in them , as well as there is in words themselves . Thus the Scripture mentions those , who deny God in their works , Tit. 1.16 . And if my mouth hath kissed my hand ( the known and received Profession of Worship ) to the Sun , or Moon , saith Job , I should therein have denied the God that is above . Yea , says he , it had been an iniquity to be punished by the Judge : or as good a Declaration of his being an Idolater , whereof the Judges then took Cognizance , as if he had professed so with his Lips , Job 31.26.27 , 28.

Thus they thought , and believed in the Primitive Church : teaching , that men might confess or deny , with other Faculties , as well as with their Tongues ; by complying in Actions , as well as by verbal Declarations . If , * * In Mat. Hom. 25. in c. 10. v. 32 , 33. quicunque me confessus fuerit , &c. ap. Chrysostom . says the Ancient and Learned Author of the Commentary on St. Matthew , whom , for his Skill in expounding Scripture , Erasmus , in his Preface to the Reader , Equals to St. Chrysostom himself . If any one , says he , shall say unto thee , Thou shalt not eat of things offer'd to the Idol , but only view and behold the Idols , how beautiful they are . If thou lookest upon them on such a provocation , thou hast denied Christ with thine eyes . Not that 't is any thing , to look on an Idol ; but herein is the Sin , to look on such an invitation . And if thou shalt refuse to look , by such Refusal thou confessest Christ . Therefore it is written , Turn away thine eyes , lest they behold Vanity , Psal. 118. But if he shall say to thee , I ask not that thou shouldst look upon the Idol ; only listen and give ear , how that Gentile blasphemes Christ , that he may glorifie his own Gods : if thou standest to hearken , with thine ears thou hast denied Christ . If he shall say to thee , I seek not to have thee hear Christ blasphemed : but lo ! how they are offering Incense to the Gods ; only stand , and receive the Odour of that Incense : if thou comest near , and smellest it , by thy Smell thou hast offended Christ . Again , if he says to thee , Do not chew the flesh with thy teeth , but only seem as if thou didst , and feig● thy self to eat of the Sacrifice : if thou shalt feign a Taste , tho thou dost not taste it ; by thy Taste , thou hast that way denied Christ . But if thou wilt not feign , thou hast therein confessed him : as Eleazar , who by eating flesh that was really of his own provision , would not fallaciously make , as if he had eaten that of the Sacrifice commanded by the King , 2 Macch. 6. If he shall say to thee , I would not have thee feign thy self to eat of the Sacrifice , but only tou●h the Idol with thine hand , or hold an 〈…〉 if thou touchest , or handlest it , by thy touch thou hast denied Christ ; but if thou refusest , by thy Touch thou hast confessed him , as it is written , If there be any iniquity in my hands . For all the Faculties and Members , either of thy Soul or Body , God hath created , not only with an Eye to thee for use , but also to himself for his own Glory .

And since men may thus affirm or deny in their Actions , as well as in their Expressions ; they may be alike true or false , shew Veracity or Lying , in both . We may do a Lye , as well as tell a Lye ; and deceive by working , no less than by speaking : as the Scripture * * Job 6.15 . Isa. 24.16 . tells us , of working Deceit , Psal. 101.7 . and of Deceitful workers , 2 Cor. 11.13 . calling those False Apostles . So , who , as † † in loc. Ed. Sav. p. 673. Chrysostom notes , assuming only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Person and outward appearance of Truth , thus acting a Part , served the Purposes of Errour , all their fair shews , being only acting a Part to deceive men .

And as this is true of Facts , so likewise of Non-Facts or Omissions , in things , which we are bound to do and profess . The not doing these , as I formerly noted , when we are called to them , signifies our being ashamed of them , or denying them ; as the same would be signified by our Expression . Confession of a Duty , may be by our Practice , as truly as by our Words ; and Denial thereof may be by the same . And therefore if we refuse to do it , when God gives us a just Call thereto ; in our visible Practice we disown , tho it may be , at the same time , inwardly in our hearts , we joyfully embrace it .

Now Christian Simplicity , will not allow us to falsifie any of these ways . As we may not lye , concerning any of the Articles of Faith : So neither concerning any of the Duties , or Laws of Practice . And as it is against the Duty , of speaking the Truth in our heart , to speak against what we inwardly believe of them , in Words : so likewise , to do against it , in Actions . Truth must be kept in Doing , as well as in Speaking : the same Sincerity shewn in the use of either Sign ; since both are of fixed , and instituted Signification .

Among significant Actions , there is more particularly a Signification in the Observance of Days , which are known and plain Professions of what is aimed at in such Observations . To observe a Day of Thanksgiving , for instance , for any Event ; is to profess that we are glad of that Event , and thankful to God for it . To observe a Day of Fasting : if it be impetratory , or for obtaining something future ; is a Profession , that we are desirous of that future thing , and would ingage God to bring it about : Or , if it be chiefly penitentiary ▪ and for bewailing something past ; that we are sorry for it , and seek to appease his Wrath provoked thereby . Now , if men would deal with the Simplicity of Christians in these Observances , unless in heart they are inwardly affected ; as the keeping of these Days testifies , and rejoyce or desire , as such Observance professes ; they should not joyn , or go along in the keeping of them .

For the Signification of these , is most express . It is instituted and fixed upon them , by Laws and Edicts . The same Authority , that calls men to meet together at these times , appoints the Signification , and tells them the Reason why . Here then is an instituted Signification in these Assemblies , that has Authority and Law to stand upon . And whatever men inwardly intend , this is externally professed , by their resorting to , and joyning therein . And accordingly , by such Resort , or Refusal of it ; they are understood to testifie and declare their Concurrence , or standing off , from what is thereby signified or professed , in the Account , both of their Rulers , and of all others . They rate the Neglecters , not as prophane or irreligious , but as disaffected Persons . These Assemblies are a Test , not of Religion and Devotion , but of Parties and Times . So Refusal speaks Dissent from the Signification appointed ; as assembling doth Approbation and Concurrence therewith . And all People are ready to say , such a Person is for the Design and Signification thereby carried on , because he kept the Day , and met at the Assembly held thereupon :

Now the Authority of Laws or Edicts , and Custom or received Use , are among the chief things , that fix and settle Significations . And since they fix such Meanings in these Days and Assemblies : the Observance , or Refusal thereof in us , are in the Nature of Professions , either as Affirmations or Denials . And , according as they declare , either that Truth , which is in our Heart , or what is contrary to it ; our Profession thereby , is either true or false . If we meet at the Assembly , which is to use the Sign , and , at the same time , have inwardly no such Meaning : this is to signifie and profess , what we do not mean ; which is not Sincerity , but Dissimulation . We profess to desire what is sought in the Institution of the Day , by our outward Act , when in Heart we do not desire it ; or to be glad of an Event , when really , perhaps , we are sorry for it : which is only to put on a false Person , and act a Part ; to be an out-side Complier , but a real Hypocrite .

This Profession , by outward Observance of such Days and Assemblies , of what is contrary , to our Heart and inward Sentiments ;

1. Is contrary to the owning of Duties , which Go● requires ; or to the Part of Confessors . If a thing is against any Rule of Religion , it is against Religion to desire it . And if it is against Religion to desire a thing , it is a Duty of Religion ▪ not to desire it . And if it is our Duty not to desire it , we are bound not to smother and conceal , but profess that Duty , when called thereto ▪ Now when an ill thing , or Breach of Duty , 〈◊〉 upon us , our Confession is testifying against the illness ; either in Words , or in Practice , by ou● Refusal thereof . We betray the Cause of Dut● in going along , which is to transgress it in visible appearance , and seem to the World , as if we disbelieve , or have thrown it off ; but we assert it ▪ by our refusing . Qui fallaces in excusatione pra●stigias quaerit , negavit . He that seeks to bring himself off , by a fallacious Sleight or jugling Trick , and by seeming to comply with the Persecutors when he di● not , therein has denied Christ , say the * * Ap. Cypr. Ep. 30. Clergy of the Church of Rome , speaking of the necessity of confessing him . When the meaning of any Days or Assemblies therefore , is to profess desires , o● affections , against any part of Duties , or Religion : if we could act like carnal Complyers , we shall visibly Practise as others Do , and seem to desire where we Do not . But if we would discharge the Part , both of Sincere Christians , and of Right and Acceptable Confessors , we shall own the unlawfulness of the thing , and give our Testimony against it , by openly Refusing . We shall not pretend to Do , or make other men think we Do , what in Conscience we dare not Do : but dare to Practise and Profess , what our Duty and Conscience is .

2. It is judged insincere by our selves , in the like Observance of Days , or Meetings on such Occasions . The Festival of Christmas , and Easter , for instance , are appointed as Professions of Joy , for the Birth and Resurrection of Christ . And would not the common Sense of Mankind say , he did greatly Prevaricate , who would come to observe either of these , and yet did not believe it ? The Thirtieth of January , is a Profession of Shame and Sorrow , for the Murder of our late Martyred Sovereign . And should we not call it Hypocrisie , for any person to appear there , who did not in Heart condemn , but justifie that Murder , and think it well done ? The Fifth of November , is a Profession of Gladness , for the Discovery of the Powder Treason . And would not he dissemble notably , in appearing at that Days Assembly , who is inwardly sorry for the Miscarriage of it , and heartily wishes that Plot had gone on ? Take it in any Case then , where we have no Temptation to mislead , or particular Concern to byass us : and this Complyance in outward Observance , where the Signification is contrary to our inward Sentiments , is Dissimulation and Hypocrisie , our selves being Judges . And how can we hope to clear our Sincerity and Simplicity therein , before any just and indifferent Judge , when , mak● us but once indifferent , and no longer Parties , and we are all ready to condemn the Falsenes● of it our selves .

3. It was so judged and esteemed , in the Primi●tive Church ; as appears by their Dealing with the Observers of Jewish or Gentile Fasts , or Festivals ▪ Those Days , were of fixed and received Signifi●cations . And the Observance of those Times ▪ was a known Profession , of what was signifie● by them . And therefore when any Christian ▪ who had nothing of the Jewish or Gentile Ap●prehensions , did externally joyn , as several did ▪ in their Observation ; they could only publi●● their own Hypocrisie therein . The only way they had , to bring themselves off from being A●postates , was to say they still retained their own Faith ; and , tho they might use the Jewish 〈◊〉 Gentile Sign , together with them , yet , they ha● nothing of their meaning and intention . Which is no better , than to say in other words , that whilst they believed one thing , they professed a●nother . And accordingly , such Persons were censured , for their scandalous and dissembling Compliances , by the * * Can. 70. & Can. 71. Apostolical Canons ; as they were also , by the Council of † † Can. 37 , 38 , 39. Laodicea afterwards .

For further Proof hereof , and also to set off by more Instances , this part of Simplicity , of 〈◊〉 Deceiving by Actions ; I observe that ,

4. It was rejected , as Deceitful and Dishonest Carriage , by the Pious and Good People among the Jews . When old Eleazar was required , on Pain of Death , to eat of unlawful Meats : his old Acquaintance , that had the Charge of that wicked Feast , took him aside , and besought him , to bring Flesh of his own Provision , such as was lawful for him to use ; and make , as if he did eat of the Flesh , taken from the Sacrifice commanded by the King . But what says the Good Old Man , to this Deceitful way of Escaping , or seeming to do in outward shew and Pretence , what he durst not , and would not do , in Reality and Truth ? It ●●cometh not our Age , saith he , in any wise to disse●ble , whereby many young persons might think , that Eleazar , being fourscore years old and ten , were n●w gone to a strange Religion . And so they , through mine hypocrisie , and desire to live a little time , should be deceived by me . Whereby , tho for the Present , I should get a little Respite with Men : yet should I not escape the Hand of the Almighty , neither alive nor dead , 2 Macch. 6.21 , 22 , 24 , 25 , 26. And of the same Judgment , were the Fathers in the * * Concil. Ancyr. Can. 7. & zo● . in Can. Council of Ancyra , held before the first Council of Nice , who in the seventh Canon , punish those , that go to the Heathen Idolatrous Feasts , in the usual and appointed Places ; thinking to clear themselves , by carrying along with them their own Food , and ther● eating thereof only , not of the other which is polluted .

5. It was condemned so in like Cases , in the holy Scriptures . To withdraw from the Tables of Heathens , was a thing of settled and received Signification among the Jews ; professing their Abh●rrence , or Belief of the Unlawfulness of such Intercourse . Now , S. Peter had no such Belief , knowing that in Christianity , God had made Jews and Gentiles both one : and therefore , when Jews were away , as at Antioch , he could go in to Gentiles , and eat with them . Before certain zealous Jews of Jerusalem , came from James , saith S. Paul , he did eat with the Gentiles , Gal. 2.12 . But when the Jews were come , he , that had not their Apprehension or Sentiments , would joyn in this external Profession thereof ; and withdrew himself , as they did , in Complyance , and for fear of offending them . When they were come , he withdrew , and separated himself , as the Jews did , Fearing them which were of the Circumcision . Here was an usage of the Sign of Abhorrence , together with , and before them . But by one , that did not abhor a Gentile Table , as this withdrawing signified , in common Jewish Construction , and in the Opinion of those that withdrew with him . And what now , says S. Paul , to this Action ? He Declares , That he was to be blamed for it , Vers. 11 ▪ that it was not upright walking , Vers. 14. that it was Dissimulation , the other Jews , says he , dissembled with him ; yea , Barnabas also was carried away with their Dissimulation , Vers. 13.

The Feasting on Sacrifices in Gentile Temples , was of received and settled Signification in those Days , and externally Professed the Worship of those Idols . But when Refusal grew dangerous , several , whose heart did not go along in the Worship , yet complied , for worldly Safety , in this outward Profession , and met at the Feast . These Persons , in their Minds , thought ‖ ‖ C. 8. v. 4. A● . 10.19 . an Idol nothing : and when they came to Feast in the Idols-Temple , their Heart was only to Feast , not to Worship ; so they were not Worshipers in Heart and Intention . But yet , joyning in this known Profession of Worship , they would be judged by their visible Professions , not invisible Intentions , and Condemned as Worshipers . For they that are present , and joyn in these Feasts , saith the Apostle , have Fellowship with Idols , 1 Cor. 10.20 , 21.

6. And Lastly , These False Appearances , and Deceitful Seeming to Do like others in an ill thing , when in a Dangerous Time , that seems necessary to save our Selves ; was particularly Declared against , in the Condemnation of the Libellatici . Against whose insincere Arts , the Good Fathers , and Holy Bishops , shewed so much honest Zeal and Christian Simplicity , at Rome , Carthage , and other Places , in the Primitive Times .

What the Persecutors required of the Poor Christians , was to Curse Christ , and Sacrifice to Idols . This , tho they could not bring themselves to do in Reality ; yet several , that were over-timorous , fell to make appearance , as if they had done it , when in truth they had not , by Deceitful Shifts and Artifices . That passing commonly for such as had sacrificed ; they might , if Prisoners , get a present Release , and stop the vulgar from informing against them , and bringing them into further Troubles . And this was , Ep. Cleri Rom. ap. Cyp. Ep 30. per nefarios Libellos , by Libels , Certificates , or Tickets , Granted by the Magistrate for that Purpose .

Some , tho they would not go and sacrifice openly , and in sight of the Heathens ; would subscribe a Profession , that they were Worshipers of Mars , Jupiter , or other Heathen Deities ; and offer , or send it themselves to the Magistrate , thereby to obtain his Discharge . And these , † † - Quo non minus , quam si ad nefarias aras accessissent ▪ hoc ipso quod ipsum contestati fuerant , tenerentur , ap. Cyp. Ep. 30. Ed. Ox. say the Clergy of Rome , in their Epistle to S. Cyprian , a●● as Guilty , and to be censured as severely , as if they had indeed gone to the wicked Altars ; because , tho falsly , they professed and testified , that they did go thither .

Others , a little more tender , would not begin these Libels , and Promote them themselves : but yet they would be willing to accept the Benefit thereof , if sent in to them , either by the Favor of the Magistrate , or Procurement of their Friends . And these also they condemn , having writ , as they ‖ ‖ Ibid. tell Cyprian , against those also , that accepta fecissent , that is , as * * Annot. in loc . Rigaltius notes , had accepted of such false Libels , when sent in to them . By which acceptance , adds he , they did ratifie what was contained therein . Which was , that on such a Day , such an one went into the Capitol , and burnt incense to Jupiter .

Some of these , were concerned so far , as to give order for Procuring these Certificates and Discharges : sending in sometimes , a Gentile Friend , or Servant , to Sacrifice , and ejure Christ in their Place . Which being accepted , by an indulgent , or corrupted Magistrate ; they got a Certificate , or Libel , from him in the others Name , to protect him against Informers , or if in Custody , to procure his Release . But concerning these , † † Non est immunis à scelere , qui ut fieret imperavit . ib. he is not free from the Guilt , say they , that ordered the evil thing to be committed . * * Licet Praesentes cum fierent non affuissent , cùm praesentiam suam utique ut sic scriberetur mandando fecissent . Ib. Ep. 30. Tho he was not present in person , when his Friend subscribed for him ; yet was his ordering that Subscription , tantamount to his Presence at it . When the other did it for him , saith ‖ ‖ — Fecisse se dixit , quicquid alius faciendo commisit — Et illa Professio Denegantis ; Constellatio Christiani , quod fuerat , abnuentis . Cyp. de Lapsis , p. 133. Ed. Ox. S. Cyprian , he did therein Profess to Do it himself . That Libel is a Profession of a Denyer ; it is a Christians Testimony , that he renounces his Christianity .

Others stuck at this Procurement . But yet , if either the forwardness of a Friend , by Sacrificing for them , as I have hinted ; or the Favor of a Feed and Corrupted Magistrate , would procure them such a Libel and Certificate , without their knowledge , or intermedling in it ; they would Consent to take the Benefit thereof , and to have it publickly read , and pleaded for their Discharge in Court . But to these , says the forecited Epistle , † † N●c est alienus à Crimin● , cujus Consensu , licet non à ●e admissum Crimen , tamen publicè legitur . ap. Cyp. Ep. 30. Neither is he free from the Crime , tho himself did not commit it , if he Consent for his own Benefit , to have it pleaded in his Name , and Publickly read in Court .

Thus early , did the Christians Fears and Necessities , put them upon feigned Shews , and insincere Compliances , with ill things ; making a false Shew of Doing , what really they neither did , nor durst do . And thus were their hypocritical Appearances , and ungodly Evasions , rebuked and censured by the holy Zeal , and downright Honesty and Simplicity , of the Primitive Fathers . To appear to the World , as obeying an unlawful Edict , was equally scandalous to Religion in the Eyes of Men , as if really they had been obedient to it . And therefore they rated such external Seemers and Appearers , as Real Observers . ‖ ‖ Qui vult videri propositis adversus Evangelium , vel Edictis ▪ 〈◊〉 Legibus satisfeciss● , hoc ipso jam paruit , quod videri paruisse se voluit . ib. He that would seem , say they , to have satisfied any Edict , that injoyns a thing against Religion ; in that very thing pays Obedience to it , that he studies to be thought obedient . When called to own a Truth , by openly Refusing what we hold a Sin to Practise : * * Ibid. Qui fallaces in excusatione praestigias quaerit , negavit : He that seeks to make the Imposer believe he doth what is required , and falls to fallacious Tricks , and cozening Compliances in Excuse , Denies his Duty , as if he had Done what he required him , was their Judgment , as I noted before . And this must hold alike , in all Duties . For if any thing is a real Wickedness ; greater , or less , alters the Case betwixt it and any other , only as to Degrees . But , if such False Seemings , are really partaking in ill and hypocritical Shews , as appears from the preceding Instances ; we may no more Partake , or act an hypocritical Part , in a less , than we may in a greater Wickedness .

By all which , I think it sufficiently appears , that all we can expect , in such external Observances of Significant Days , or other things , is to pass for Hypocrites and Dissemblers with God and men , if we say we do not mean what such Meeting doth , and as we thereby profess . Or , to be taken to Do the thing , which we in heart Condemn , from our having Done that , which is the outward Profession of it . We Do in Moral Estimate , what we Do visibly , and what we would be thought to Do. So that how little soever the Heart goes along therewith ; if we appear among the Practisers of an ill thing , and Do as they , who are for it in outward Profession and Observance ; we shall be censured among them , and being found in their way , must expect to share in their Condemnation .

I know 't is said by some , when they do not answer the Signification of these Assemblies , that they join only at the innocent Parts of the Service there Performed , and pass over what comports not with their Consciences . Which Palliation , and Excuse , for what is wrong ; makes many innocent and well meaning Minds , who would Neglect no opportunity of serving God , to resort thither , for the sake of all that is Good and Right in the Service , on such Occasions . But they consider not , that the things they are afraid to promote , or joyn in , are Signified and Declared , by the very Meeting ; and not only by some particular Prayers , which are put up there . And in coming to such an Assembly , they profess to have what it means , by their Appearance , as well as by some Passages in the Prayers . The Edict that calls them thither , fixes a Signification , and tells them for what purpose . And their coming upon that Summons , is a Profession of setting on that Purpose . Thus it would be thought in any Case , where Men are invited and called in by their Friends , to seek a Blessing from God , on some Conspiracies , or hazardous Undertakings . Tho then , there would be some good Confessions of Sin , and other ordinary Devotions , to fit them for more Prevalence , and to accompany those Prayers which are more special for the Design● yet must all , who appear there on such an in●●mation , expect to be judged , both by God an● men , as Parties with them therein . And thus 't is , as I have observed , in all the foregoing Instances : there is a Signification and Profession , in the very Act or Observance it self .

And this , I think , makes the Case of joyning in these Assemblies , Different , as to this Point , viz. of professing contrary to our Sentiments ; from that of our joyning in the Daily Service of the Church , tho that happen to have some Passages which we cannot in Conscience joyn with , if those Passages are otherwise tolerable , on account of their Unlawfulness . For the intent , and signification of our Meeting in the daily Devotions , is not to profess a determinate Approbation and Concurrence in these scrupled Passages ; but for Devotion at large· We come to them , to do God Honor and Service , and to seek Supplies for all our own , and others Necessities . So that our Presence there , is to concur in the Religion of the Day , or Devotion in the just Latitude thereof . And it cannot be gathered , merely from our being there , or Presence alone , that we are for these scrupled Passages ; since , were we against them , we might still be there for so many other Purposes : but from some other external sign , or saying Amen to them still as they come .

〈…〉 as for these other Assemblies , the thing 〈…〉 is signified , not only by some particula●●●ssages in the Form , but by the whole Meeting . And accordingly , our Concurrence therein is professed , not only by our saying Amen at such Passages , but by our Appearance at the Meeting . The Day it self is instituted for that D●sign : it is the next or ultimate End of all that is then done , which , first or last , is for speeding , and carrying of it on .

Indeed , it highly concerns men , to look to the Matter and End of their Prayers ; that they be for good things , and to set on none , but good Designs . To pray for ill ones , is to make our selves Parties to them , and to partake in Guilt and Punishment , with the Actors themselves . If any come , that brings not this Doctrine , bid him not God speed , saith St. John ; for he that biddeth him God speed , is partaker of his evil deeds , 2 Joh. 10.11 . Where we cannot with a safe Conscience assist , we cannot pray ; for Success is more from Providence , than from humane Means ; and therefore Prayers are among the highest and most valuable Assistances . To lend Prayers to ill things , is not only to assist and partake in the ill ; but to prophane and pollute those most Sacred things , our Prayers themselves , and turn them into the rankest abominations . For any ill , or forbidden thing , is never so abominable to God and all good men , as when it is not only against God , but offer'd to him . When it creeps into our very Prayers , and stains and pollutes them , which should be pure , as the God they are offer'd to , and purge away all our other Pollutions . Which is , as much as in us lyes , not only to disobey and provoke , but to rifle God's own Holiness , to tempt him to our Sins , to try if we can make him a Party to our Wickedness , and draw him in to be as deep in any unjust , ungodly , or otherwise forbidden thing , as our selves ; than which it is not easie to conceive , what can be a greater Abomination . Prayers , are among the plainest and greatest Expressions of Piety , when put up for good things ; but , when pressed to procure , or speed on ill ones , they become themselves a grand Impiety , the vilest Prostitution of the most Sacred things , and so many horrible Prophanations .

But the Effect of all this , must only be to make men consider well , the lawfulness of the things , or ends , they set on by their Prayers , their Fastings , or Thanksgivings . If they are appointed only for what is good , they are an excellent means of Success , as well as Ministery of Religion . But if in any Case , men see they are pressed to ill purposes ; there they must not pretend to comply with , or meet at them . The very Meeting , for what they cannot pray , or assist in , is but in the Presence , and House of God , to mock both him and their Brethren ; and shews not so much of Devotion , as of sinful Fear , Hypocrisie , or Dissimulation .

Thus , is it the Care of true Christian Simplicity , not to decieve , or tell a Lye in Actions , more than by False Speeches and Expressions . It will neither falsifie in Words , nor Practice . It is not for declaring and professing that in Deeds , which we never think of in our Hearts : being equally against that , whether it be Word or Action , which is equally deluding . Deceit is the thing , which it seeks to shun : as St. Paul intimates , when he opposes , speaking the Word of God , as of Sincerity ; to Corrupting , or , as 't is in the Margin , Dealing with it deceitfully , 2 Cor. 2.17 . And , as S. * * Hom. 3. in 2 Ep. ad Cor. p. 557. Ed. Savil. Chrysostom notes , when he explains , not in worldly Wisdom , that is there opposed to Simplicity and godly Sincerity , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. not deceitfully . Chrysost. in 2 Cor. 1.12 . And Deceit , may be brought about as effectually by Carriage , as by Words and Expressions , which therefore Simplicity takes care to prevent in both .

I add , lastly , upon this Point , as it will not stoop , either by Word or Deed , to utter Lyes it self : So , neither will it make use of others Falshoods , or have the like done by them , for its Advantage . Under the sharp Tryals , and pressing Necessities of the Primitive Persecutions , the Libellatici had got a Trick , as I observed , by bribing and corrupting the Officers of Courts , to buy Certificates , of their having done Sacrifice to Idols , when , in truth , they had not . This was a very false and wicked Artifice , against the Practice of Truth , and the Spirit of Confessors , shewing too little care of the Honour of God , and Religion , or of their Brethrens Souls , and too much of their own Dangers . And accordingly , as I have shewn , fell under the just Censures of the Church , in the Primitive Times .

CHAP. VI.

SECT. II. Of Christian Simplicity and Sincerity .

2. A Second thing , implied in that Christi●● Simplicity , which Spiritual Prudence injoyns , is Singleness , without double Dealings . This is one thing , which the Scripture notes by Simplicity . Servants , says St. Paul , obey in all thing● your Masters in the flesh ; not with Eye-service , a men-pleasers ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Simplicity of heart ▪ i. e. as our Translation renders it , in singleness of heart ; not having one heart or mind to you● work , whilst their eye is over you , and another when 't is off you , Col. 3.22 . And accordingly , Craftiness or worldly Wisdom , which is opposite to Simplicity , and made so by St. Paul , 2 Cor. 1.12 . is sometimes set off by Duplicity . Haec eadem Duplicitas , this same Duplicity , says St. † † Exp●s . Mor. l. 10. c. 16. in cap. 12. Job . Gregory the Great , speaking of the Wisdom of this World , which he makes the opposite to the Simplicity of the Just , Job 12.4 . And non versantes in astutia● not walking in Craftiness , 2 Cor. 4.2 . St. * * In loc. Homil. 8. in 2 Cor. p. 593. Ed. Savil. Chrysostom explains by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. being free from all Duplicity , and really being such as we seem to be .

Truth is but one , and always the same ; but Falshood is various and multiform . And as there is this Singleness in Truth it self : so should there always be , in the exhibitions or appearances , which we make thereof . Our inward thoughts , and outward appearance , betwixt which Moral Truth lies , must bear its Picture and Character , 〈◊〉 having but one stamp , or being all of a piece . ●nd this , Simplicity secures ; preventing any ●iscrepancy between our Minds and Expressions , 〈◊〉 our having two Faces , more than Truth it self 〈◊〉 . It allows us not to have one thing in our ●wn Breasts , and to make shew of another to ●ur Neighbour . To give out this for true at one ●ime ; and , as that happens to serve our Turn , 〈◊〉 contrary to be as true at another . This is ●ot to be the same man within and without ; 't is ●ot to be one and the same to morrow , which it was to day ; but is the sustaining of a twofold Person . Whereas Singleness excludes all Duplicity ; it can be but one . And accordingly Simplicity , which lies in maintenance of such Singleness , must be and shew but one thing , and always say and seem the same . In the Question of true or false , good or evil , it must not be va●ious , according to difference of times and places ; and Favour or Dislike , Desire or Fear , help or obstruct the same thing , as a Truth or ●rrour , Vice or Virtue , as it differently serves , ●r hinders our Convenience . This is not to ●hew Simplicity to be and appear one , and always the same , or of a single heart . But is plain●y to act a double Part ; yea , perhaps , innumerable Parts , such a man being like to change his Part , as oft as there is occasion for it .

This Singleness is much the same with Unmix●dness or Purity , which is another thing the Scripture means by Simplicity . Thus St. Paul warning the Corinthians against the false Apostles , expresses his Fear , lest by them their minds should be corrupted from the Simplicity that is in Christ , 2 Co●● 11.3 . The Corruption endeavour'd by the fals● Apostles , was the bringing into Christianity F●●reign Tenets , some Philosophical and Heathenis● some Jewish Opinions . And so , to preserve 〈◊〉 Simplicity that is in Christ , against this ; is to pre●serve the Purity and Unmixedness of the G●●nuine Christian Doctrines . And this the Apo●stle did , that having espoused them to him , as 〈◊〉 Husband , he might be able to present them a chast Virgin to Christ , v. 2. He had espoused the● to him , to learn of him alone , as their sole M●●ster . And this Espousal , as a chast Bride , the● would keep inviolate , in admitting of no opp●●site Doctrines from a Foreign hand , or going 〈◊〉 learn of any other . Thus also , when he bids 〈◊〉 that giveth , to do it with Simplicity , i. e. with pur● and unmixt intention , merely for Charity , 〈◊〉 for Self-Ends or Vain-Glory , Rom. 12.8 . 〈◊〉 aliorum captans Gloriam , sed ejus qui indiget 〈◊〉 subveniens . Not doing it to win Glory , but to reliev● his poor Brothers necessity , as † † in loc. Theodoret comment● Thus also is that of our Saviour , If thine eye 〈◊〉 single or simple , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thy whole body shall be full 〈◊〉 light : by the singleness of the Eye , which guide and directs us , noting the Purity of Conscienc● and Intentions , not mixed or corrupted by im●pure Affections , Mat. 6.22 . Luk. 11.34 . An● St. Peter's * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . sincere milk of the Word , is the sam● unadulterate , or not having any thing else mix● with it , 1 Pet. 2.2 . Agreeable to this , is St. B●●sil's Explication , who to the Question , What 〈◊〉 sincere ? Answers , ‖ ‖ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Basil. in Reg. Brev. Interrog. 264. p. 716. I account that to be sincere which is unmixt , and perfectly purified from all that is contrary to it . And that of Guidas , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . sincere , is that which is pure , and unmixt with any other . And Theophylact , who on Phil. 1.10 . expounds , that ye may be sincere * * Theoph. p. 581. , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. or , that ye may receive no spurious Tenet under the pretext of Charity .

And this also is another Part of Simplicity , to be pure from all Adulteration , or mixture of the contrary . 'T is an expression of the singleness thereof , not to have one end in Truth , but another in Appearance ; and not to pretend much concern in a thing to serve others , when really it is most to gratifie and serve our selves . And so 't is too , to preserve our Thoughts and Affections clean , and not to suffer them to be undermined , or corrupted , by their Contraries . Not to have our Love of God , for instance , adulterated by the intermixture of worldly Love , which , in any Competition , will secretly draw us from his Service for this World's sake . Nor our Fear of him , twisted with our Fear of men ; or our Love of our Neighbour , with Love of our selves , and seeking thereby our own Self-Ends ; or , our Designs of good Actions , with Designs of Vanity and Applause ; or our Pursuits of Publick Good , with the Pursuit of Private Passions ; or our Pretences for Religion , with intentions for our selves . Under this mixture , of such opposite Passions and Intentions , we are not single , and all of a Piece . And which is worse , that fair side , which is uppermost , and openly given out , is weakest : and the contrary , which is mingled therewith , and lurks under it , when it comes to the Tryal , is like to prevail over it . This is ha●ving , as one thing which appears , so another which appears not : and so , not being single 〈◊〉 what it shews , but divided or twofold .

Now , as for this Singleness , or Unmixednes● of Simplicity , it excludes our being of a doubl● Heart or Mind , of a double Tongue , or of a doubl● Practice .

1. First , It excludes our being of a double Mind , or Heart .

It allows not of a double Mind , or of a Duplicity of Thought , or Intention . We must not profess 〈◊〉 seem , for instance , to think what we do no● think ; or to believe a thing , whilst we see no Reason to believe it , or much Cause to believe otherwise ; or not to see what is made plain to us , because it makes against us ; or to be ignorant of what we very well know , because w● have no mind to acquit our selves , or act according to our Knowledge . We must not put 〈◊〉 an appearance of Conscience for , or against any way , when it has no hold upon our Consciences , and our Zeal , either for or against it , is no● really on account of Conscience , but of 〈◊〉 and mere humane Affections ; or pretend we scruple a disgustful thing , only when we hav● no mind to do it ; or are satisfied in Conscience of a profitable or pleasing one , tho we cannot act it without Regret , and till frequent , curbing has made it silent , without our Conscience flying in our Faces . We must not give out Intentions , of what we never design ; or pretend one thing , whilst we intend another ; seem to be acted by Z●al for God , or Religion , when 't is all , 〈◊〉 most , for sensual Passion , or Secular Design ; 〈◊〉 for the Publick , when 't is for some private End ; or for the Love of Goodness , when 't is for the sake of Vanity , or the Love of Applause ; or for Fear of God , when 't is only for fear of suf●●ring ; or to serve our Neighbour , when 't is on●y to serve our selves of him . These , and such 〈◊〉 , are not to preserve a Simplicity , or Singleness , of Thoughts and Intentions ; but to have them of two sorts , one within , and another without us . To be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or of two Souls , as St. James ●●eaks , Jam. 1.8 . who calls upon such Double-minded , to purifie their hearts , or to change those corrupt Mixtures , for purity and singleness of Thoughts and Intentions , Ch. 4.8 . And is contrary to that Purity of Intention , our Saviour and St. Paul require , when they injoyn us , to have 〈◊〉 Eye or Intention single , and to give with Simplicity , i. e. a Design , not of Vain-glory , but of Charity , as I noted before .

Yea , it forbids , as being thus of two Forms , or double in our Thoughts and Intentions of any ●hing , at the same time : So , of appearing double ●nd divided , in our Thoughts and Intentions , ●bout true or false , good and evil , if taken at different times . For Truth and Virtue , are unchangeable things , and the same at all times . What they are to day , they will be to morrow , and every day ; and not chop and change , as our Humor , Interest , or Convenience doth .

To preserve this Singleness then , we must add Constancy to Truth , and be the same for it , at all times and places . Wo be to the Sinner , says the Son of Sirach , threatning the impatient and unbelieving Temporizers , that go two ways , Ecclus● 2.12 . If we see a thing to be true , when 〈◊〉 makes for us ; we must see it as true , when 〈◊〉 comes to make against us . If it is matter of Conscience , when it advances ; it must be matter o● Conscience still , when it afflicts or depresses us ▪ If it was not plain , whilst we lost by it ; it mu●● not presently become plain , when we are to profit by it : if it were not to be seen , whilst it served others ; it must not be more manifest , and discernable to our sight , when it comes to serve our selves . If it be our Intention to serve God ; we must intend to serve him , when we are called to suffer for him , as well as when to reign by him . If to stick to the Rules of an holy Religion , and to be the Lovers and Followers of any Virtue ; then , when it is a losing , and persecuted , as well as when it is a getting Virtue ▪ when 't is vulgarly decryed , as well as when it i● applauded and cryed up . If to be just and charitable to our Brethren : then , when we have , 〈◊〉 well as when we want the opportunity , of shewing forth our Justice and Charity ; when thereby we only serve them , as well as when we serve our own Ends by serving theirs ; when the Worl● knows not , as well as when it knows what we do , and when it can only serve the Purposes 〈◊〉 Cha●ity and Justice , as well as when , together with them , it serves also the End of Credit and Popular Applause .

This Constancy , in the same true Thoughts , and good Purposes , is necessary to maintain and keep up this Singleness of our Minds , not only at some one , but at different times , and under the several Changes and Turns of worldly Temptation and Convenience . Without this , when our mind is single at any time , and in the right , it would not be stable and stedfast therein ; but on any Change , of Humor , or Advantage , put on a different Form , and appear quite another thing . Which is to have two Minds , or two Consciences , Beliefs , and Intentions ; suited to two different times . And this Inconstancy and Instability , St. James particularly taxes in the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Double Souled Persons . A Double minded man , saith he , is unstable in all his ways , Jam. 1.8 .

Again , this Singleness allows not , as of a Double mind , against Duplicity of Thought and Intention : So neither of a Double heart , against Duplicity of Will and Affection . It never seems to be pleased , with what is displeasing to it ; or to have a good Will to a thing , when it bears an ill Will against it ; or to go willingly and by Choice in a Business , where it goes against its Will , and merely in Submission . It doth not appear to love what it really hates ; or to admire what inwardly it slights and contemns : to be thankful or glad of that , which truly gives it sorrow , and is a trouble to it ; or to be sorry , and afflict it self for a thing , when really it rejoyceth at it : to desire , or pray for any Event , when its Heart is averse thereto , and flyes from it ; or to hope for any issue , which within it self it fears ; or to fear any , which in very deed it covets . It is no Part or Proof of this Singleness , to pretend we have given up our Wills to God's , when we will not rest under his Will in any unpleasing Case , but make our own Wills take place of his ; or our Heart to God and Religion , when 't is not so much to him , as to this World , nor is tyed so fast to the Duties of Religion , as to the worldly Conveniences and Advantages about Religion . Or to pretend , that we love God above this World , when our Hearts are ready to sin against God , to save the things of this World ; or that our chief Care and Concern , is for the Joys of Heaven , when we are ready to go out of any way that leads thither , to keep what we have here on Earth ; or that our Heart is in the first place to keep Innocence , when it will chuse rather to sin than suffer , and is not so much for keeping innocent , as keeping safe . And these , and such like , shew not a single , but a double Heart . One , in Pretence and Appearance , and another in Reality and Truth ; one , that is for God and a good thing , and another that can be as much against them : which are quite opposite to Simplicity , and Singleness of Heart .

Or , if our Heart is truly affected to good and ill , as it shews , and but one way at once ; yet would it be a double Heart still , if it is not constant in these Affections whilst there is the same Cause , but double and divided , now one way , and anon another , if taken at different times . As it is , when we love any virtuous ways or things , whilst they serve our Turn , and grow averse to them , as soon as that Turn is served : set much by them , whilst they suit our Ends , but are set as much against them , when once they begin to oppose them . In a word , seem pleased or offended , love or hate , hope or fear , slight or admire , desire or turn away from the same things ; being now all for them , and then all against them , according as they suit our uncertain Turns , or Interests . When we do thus by any Truths , or Virtues , we have not one single Affection , for the ways we would be thought to approve ; but are sometimes on , and sometimes off . Our Hearts are not at unity with themselves , nor true and constant to their own Motions : So that no hold is to be taken of us , and men know not where they will have , and where they will miss of our Hearts . And this is not to shew Simplicity , but Double heartedness . An Heart , as to love , so to hate the same thing , at different times : that goes not all one way , but on different Turns , not of the things , but of our own Convenience and Affairs , is contrarily affected towards them . An Heart in shew , that is set on the Goodness , or Truth , of the things themselves ; but in Reality , on our own Interests , under that Cover , and serving of our selves by them . Which plainly is harboring of a Double Heart : and betrays us unavoidably into the going two ways , threatned by the Son of Sirach ; and into that instability , which St. James condemns in the Double-minded . Like as also the Scripture says of the men of Zebulun , who came over to David without any hankering after , or Reserves for the House of Saul : that they were not of a double heart , 1 Chron. 12.33 . Or , as 't is expressed v. 38. that they came to him to Hebron , with a perfect heart . And this Duplicity , or Division of Heart in any Duties , is opposite to that Integrity of heart , which God requires in his Service . Telling us , that in the way of his Commandments , we must love and serve him with all our heart , Deut. 10.12 . Mar. 12.30 . and walk before him with a perfect heart , 1 King . 8.61 . Isa. 38.3 .

2. Secondly , This Singleness of Simplicity , excludes our being of a double Tongue , against Duplicity of Talk and Expression . Neither at any time used we flattering words , courting your Favour by speaking pleasing things , more agreeable to your Humor , or Necessities , than to our own Sentiments , says St. Paul , setting off his own Simplicity and sincere Dealing among the Thessalonians , 1 Thess 2.5 . It is not for speaking one thing to a mans Face , and another behind his back ; for talking one way in publick , and the quite contrary in private , or among those who are of the same Judgment ; for talking still as the Company doth , owning all as right , and assenting to quite contrary Discourses , as it falls in Company contrarily affected in the matters discoursed of . It doth not speak differently of the same things , only as that differently happens best to suit our Purposes , as if there were nothing in the celebrated Names , of true and false , good and ill ; but our Convenience . It doth not commend a thing , for instance , when we are about to sell , and disparage it when we come to buy it ; or cry up a thing as a Virtue , when it serves our selves , and condemn it as a Vice , when it serves others ; or give out the same thing , as mere Necessity , if done by us when we are over others , which we accused as malicious infringement and intolerable Usurpation , when others did it whilst over us . It will not magnifie Moderation , when we are down , and stand in need thereof ; and speak against it as loathsom Lukewarmness , or Treacherous Neutrality , when we get up , and are in Place to shew it . Nor condemn justly all Bloody , Persecuting , Injurious , and Despoiling Zeal in Papists ; and yet not condemn , but justifie our selves , when we feel our Spirits fermenting with the same Bitterness .

This , and such like , is to have two Tongues : one in our own Case , and another in our Neighbours . One , behind a mans back , and another before his Face . One , in this Company , and another in that , as may best please each . Which is the Double Tongue , against which , as I noted , St. Paul cautions the Deacons : who , especially if of complying Natures , would be in danger to say one thing to one , and another thing to another , to please the different Affections of those they talked withal , when employ'd , as they often were , to go from house to house , 1 Tim. 3.8 . And is also the flattering Lip in the Psalmist , which , saying that to ones Face which the heart never thinks , and which it would be ready to gainsay in the next convenient place , he calls speaking with a double heart , Psal. 12.2 . It is to have one Tongue to the World , for Fear , to avoid Persecutions , as the Gnosticks had ; and another in Truth , and privately towards God , or where they might profess their Sentiments in Religion , without hazard . Which double Dealing of theirs , St. James may not unlikely refer to , when he says , A double minded man is unstable in all his ways , Jam. 1.8 .

To this of a Double Tongue , I shall also refer , as speaking thus differently in different Speeches ; so likewise all Double meaning , or speaking Doubtfully and Deceitfully , in the same Speech . Such are , all speaking with Mental Reservations , when we only utter part of our Meaning in words , and secretly Reserve the other part still unuttered in our Minds : which part of the Speech reserved in our Minds , if added to what is expressed in words , would make it quite a different thing , to what it sounds . And use of Aequivocations , which design to delude by a Double sense of some words : or of Ambiguities , i. e. like Double meaning , by the doubtful and uncertain Construction of whole Sentences , which , without any violence to Rules of Grammar , may be expounded quite different ways . And , lastly , all Craftiness , and ways of Trepaning in Discourses ; either by talking in the Clouds , and casting a Mist of words , to make a thing unintelligibly obscure and dark , when we are afraid lest another should see and understand it . Or , by contrived Circumlocution and Round of Words , laying Trains by degrees , to draw those we talk withal imperceptibly into wrong Apprehensions . For men use to go about , when they tell a Lye , and yet would be thought to speak a Truth . They stand off at a distance from the Point , and are not for answering plainly , and directly to it . They break the Falshood to pieces , and cast a multitude of Words , that in the Crowd something wrong may get in among others that are right , without being seen or suspected . So that what they could not put off by Whole-Sale , they retail out among other Ware , and vent by Piece-meal , without being discover'd by the abused Parties . Nay , perhaps , by these Arts , they have ●ozen'd themselves first , and then their Neighbours . They may have hid , or lost the Falshood by this means , and not know well in what part of the Discourse to find it themselves . And thus , the Lye broken to pieces , and slurr'd off , is easily swallow'd , and goes down without Regret ; which , had they utter'd it plainly , would have almost choaked them , and bore too hard upon their Consciences .

Now all these ways , of Mental Reservations , Aequivocations , Ambiguities , and crafty Speeches and Discourses ; are using a Double Tongue . Their End is to abuse the Apprehensions and Belief of men , by a deceitful Sign ; against the Faith of Society , and the End of all Discourse and Conversation . For Words , are the Instrument of Faith and Confidence ; and therefore should be so used , as they may be relied on . But what St. James taxes in the Double-mind , is equally true of this double Tongue : as that is so unstable in all its ways , so is this in all its Meanings , that they are not to be built upon , Jam. 1.8 . They are the Instruments of Hypocrisie , or of mens dissembling their own Thoughts ; and of Guile , or of their beguiling and abusing other mens : and we are to lay aside all guiles , and hypocrisies , 1 Pet. 2.1 . to be , as our Lord testified Nathanael was , such true Israelites , in whom is no guile , Joh. 1.47 . or , as he himself was , of whom it was said , that no guile was found in his mouth , 1 Pet. 2.22 . The Use they serve , and the End they propose , is not to inform , but to deceive others : So they are the Ways and Expressions , not of a true , but of a deceitful Tongue . They carry with them , not a single , but a double Meaning : and so bear in them all the Force and Effect of a double Tongue , which speaks twice , and two contrary things , at one time .

3. Thirdly , This Singleness of Simplicity , excludes a double Practice , against Duplicity in Life and Carriage . It will not allow us to be open Saints , and secret Sinners ; to practise one thing before God , and another before the World ; to be one thing at Church , and another in our own Closets . It will not permit us to worship God , and to worship Baal ; to comply still with the Worship of the Place , tho in things of direct Repugnance betwixt themselves , going one day , with the Gnosticks , to the Jewish Synagogues , and the next to the Heathen Temples , and the third to the Christian Churches . Or , to be for a man in the Crowd , and against him in a trusty Company ; to profess we are for one , and yet act against him ; or wish and act for him , when in private , or left to our selves , and yet turn over from him in the Eye of the World , and renounce him in Profession ; to appear among those , that meet to pray for a thing at Church , which we cannot pray for , but , it may be , pray against when we are by our selves ; to go among the Rejoycers in Publick , for what we mourn in Private ; or among those that afflict themselves , and mourn abroad , for what we rejoyce at home . It will not be for the Practice of Duty in the Sun-shine , and against it in Persecution , as the Gnosticks , who , as St. James says , were unstable in their ways , sticking to Christian Assemblies in opportunities of Peace , and turning to those of Jews or Gentiles in Fear of Persecutions : Denying thus , as the * * 2 Pet. 2.1 . Apostle says , the Lord that bought them , when they could not otherwise save themselves , tho confessing him at other times . It doth not use , when a Virtue is cryed up , to be at the top of those who stickle for it ; but when cryed down , to hide its head among those that do not know it . To encourage and run up a way , whilst it serves our selves ; but to brow-beat and run it down , when it disserves us , or serves others . To set off the obligation of Duty to Superiors , whilst they go our way , and are for us ; but to be silent of them , or shake off Duty , when they go contrary : as if the Duties were not to go along with the Relations , but with our Interests and fleshly Purposes . To be all Kindness , whilst we get by men , or use them for our own Ends : but to cast them off , and set nothing by them , when we have served our selves of them .

By all these , and such like ways , instead of leading a Life uniform , and all of a Piece : we have two Lives , or a Life infinitely multiform and various , according to all the Variety , and turns of Convenience . Having one Life in time of Peace , and another in time of Persecution : one , when we come to get by a Duty ; another , when we are call'd to lose by it : one Duty towards a man , whilst he pleases ; but another , when he begins to displease us : one , at home ; and another , abroad : one , when the Vogue is for a way ; and another , when 't is against it : one , whilst we have some Turns to serve ; and another , when those Turns are served .

Now this is not to lead single Lives , but double , or treble ; nay , to change as oft , as Humour , Accident , Ends , or Convenience doth . 'T is to be true , and constant , indeed , to our own Humour , or Interests ; but to nothing else . It is not to be true , to our own Professions and Pretences , to make our Lives true to themselves , or one part of them true to another . And as the Scripture calls them , Lying and Deceitful Talkers , who speak Corde & Corde , with an heart and an heart , as the Hebrew Phrase is : So are they equally Lying and Deceitful Workers , who live Vita & Vita , with a Life and a Life , i. e. are Double Livers . It is quite contrary to Simplicity ; Eye-service , or having one Practice whilst the Master's Eye is over them , and another when it is off them , being directly contrary to Service with Singleness of Heart , as St. Paul notes in the Case of Servants , Eph. 6.5 , 6. 'T is no shew of single , but of double Dealing : the instability in all his ways , or this Change and Mutability of Life and Practice , being the Mark St. James gives , of a Double-minded man , Jam. 1.8 . 'T is to expose our selves to the Woes , which belong to the Sinner that goes two ways , as the Son of Sirach says , Ecclus. 2.12 . And therefore this Duplicity of Life and Manners , must never find place in the Simplicity of Christians . But is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or that wicked Versatility of manners , and Dex●erity in accomodating it self to all Turns , whereby the Great St. † † Concione 21. De Prospera & Adversa Fortuna . Et De Prudentia . Tom. 3. p. 582. Basil sets off that evil sort of Prudence , which is most quick at espying what is for its worldly Profit , and serves its Ends upon the Simple and Well-meaning by Deceit .

3. A third Thing implied in Christian Simplicity , is Openness in what it declares , or ought to profess , without Concealments , or close Reserves . This is another thing , which the Scripture understands by , and calls for in , this virtuous Simplicity . Thus , St. Paul opposes the Manifestation of the Truth , to handling of the Word of God deceitfully , 2 Cor. 4.2 . By Manifestation of the Truth , i● meant setting it forth with Openness , which would not suffer it any longer to lie hid , but make it manifest and apparent , to those he had to deal with . Yea , such Openness , as would c●●mend them to every mans Conscience in the sight of God , i. e. such as every man must needs know was sufficient in his own Conscience , which , altho for Ends they may sometimes deny in this World , yet their Conscience must needs own and give Testimony to , when they come to be posed before God . Thus , when St. Paul alledges the Testimony of his Conscience , for his having lived in Simplicity and godly Sincerity , 2 Cor. 1.12 . St. Chrysostom on the Place explains it , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homil. 3. in 2 Cor. p. 558. Ed. Savil. OEcumen . by Living with all liberty , and having nothing cover'd or ●●umbrated . In Simplicity , i. e. without any Hypocrisie , or Cover , says † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In loc. ap. p. 599. Photius . Thus , one thing , in the Description of the Simplicity of the Just given by St. ‖ ‖ Lib. 10. c. 16. Expos. Moral . in Job , c. 12. Gregory the Great , is Sensum verbis aperire , to make its Speech or Expression lay open its meaning . According to all which , Cicero says homo simplex & apertus , and aperta simplexque mens ▪ setting off Simplicity by Openness . And Hesychius explains , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sincere , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 manifest or open , as well as by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 undeceitful .

By this Openness , we must not understand , an obligation to tell all a man knows , and to keep nothing secret . We must not disclose other mens Secrets , when they are intrusted with us . And no Good Christian will inform against a Good Man , or discover what he knows of him , to his Unrighteous Persecutors . Nay , he will not tell all he knows , or publish the Vices of ill men , when it serves no End , either of their own emendation , or giving others warning of them , but only to work their Shame and Prejudice . We are not to Proclaim all the Good we know by our selves , which would be Vanity and Ostentation . Nay , nor all the ill , as our Faults or Imperfections ; which would be the way in time , to be regardless of Censure , and throw off all shame : and then , as the Scripture says , we should only declare , or publish our Sin like Sodom , Isa. 3.9 . We are not to make every one acquainted with our Business , or to divulge our own Projects and Designs , thereby to give them the trouble of our Cares , or to provoke malevolent Censures and Oppositions , but only as we are led thereto , in way of Friendship and Confidence , or to seek Advice , or for Information of those we are concern'd with , or other like reasonable and prudent Inducements . In these , and a Number of other like Cases , 't is not the Part , either of a Good or wise man , to be open and divulge all he knows ; but to hide many things , and keep them secret . 'T is a Fool , says the wise Son of Sirach , that travails with a word , as a woman doth with a child , till it be brought forth . Whereas wise men , are for letting many things dye with them , never fearing , as the other doth , lest a word pent up in their b●easts , should burst them , Ecclus. 19.10 , 11 , 12. As it is a Vertue , to shew openness of some things : So it is a Vertue , to shew taciturnity of others . There is a time to keep silence , as well 〈◊〉 a time to speak , saith the Preacher , Eccles. 3.7 . Indeed , it is a Part of great Goodness , and Prudence , to know when to be silent , as well as when to speak ; and to know , not only what can be said , but also what may better be omitted and left unsaid , in all Cases . So that to be open in every thing a man knows , and able to hold nothing ; is not the openness of Simplicity here mention'd , which is a virtuous Disposition .

But this is , in what a man is bound and ought to profess , there to be open . Or , where a man pretends or undertakes to inform others , and open his own Thoughts , there to deal openly and frankly with them . Where we either voluntarily undertake to declare our Minds , or have a just Call , and ought to profess them : he that would lay Claim to this Virtue , must not hide his Opinions or Practice , his Desires or Espousals , but appear what he is . He must not use Subtilty in putting off , or concealing his inward Sentiments , especially under any opposite shews ; but openness in professing them . Truth is naked , and not afraid to appear so . It shuns not to come into the Light , when call'd to it : It seeks not then to hide it self , but is free to own it self . As it always is , what it seems ; so is it ready to seem , what it is . And such in all Points , which we pretend to declare , or ought to profess , should we be too .

Near akin to this of Openness , is Plainness , opposite to amusing , or misleading Dress , of what i● professes . It sets off Truth , as it is in it self , not daubing it over with made Colours . It seeks not to huddle it up in intricacies , which would not lay it open , but hide it from mens Understandings . It doth not put things , or Actions , into any delusive , or fallacious Attire ; which would serve only to make men misapprehend , and take them for other , than they are . It doth not amplifie things , to make them be thought larger ; nor aggravate , which is to make them seem faultier ; nor palliate , which would have them appear more soft and innocent ; nor any way disguise , which is to make them shew other than they are in reality . For all these , and such like , are not ways of Truth , but of Deception . They do not imprint on men , our own Apprehensions of things , but mistakes of them . They are not for making that plain to them , which we think ; but that seem to them , which we think not ; contrary to that Singleness , whereof I have already treated . Whereas Simplicity , is for being the same , as has been observed , both within , and without ; in inward Sentiments , and in outward Manifestations . It seeks to be taken , only for what it is ; and so never hides its own shape when call'd to make 〈◊〉 thereof ; or assumes a borrowed one , in 〈◊〉 it would better become it .

4 Fourthly and Lastly , A Fourth thing imply●● in Christian Simplicity , and prescribed by Spi●●●ual Prudence , is Harmlesness , or Innocence , 〈◊〉 to all intending , or effecting wrong , or 〈◊〉 to any Person . Of all other sorts of 〈◊〉 , it is most opposite to Dolus malus , or that ●●●ch works evil to other men . It is a Simpli●●●y in Good , without any mixture of Evil in 〈◊〉 ▪ It leaves us a Liberty , in fitting ways to def●●d our selves ; and , whilst it is without Sin , ● Prejudice to Religion , to use all wise Methods of Caution and Wariness . But it takes from us o●●●nsive Weapons , as Anger , Envy , Peevish●●●● ▪ Revenge , Vexatiousness , all Violence and I●●ustice . It casts out all hurtful , and injurious ●●ssions , and Practices : and that at such times , 〈◊〉 we are most tempted , and provoked to them . For , when you are betrayed by Friends , persecuted by Enemies , and hated by all , says our Lord , Mat. 10.17 , 18 , 21 , 22. When you are sent out , as L●mbs in the midst of ravenous Wolves , adds he , p●ssing this Lesson of Prudent Simplicity , then be ye as innocent as Doves , a Creature usually said to be without Gall or Bitterness , to put it upon working or returning Mischief , v. 16. He commands thee , to use the Simplicity of the Dove , says St. * * Homil. 34. in Mat. Chrysostom upon the Place , to restrain thee from seeking Revenge when injured , or drawing those that lay wait for thee , to Punishment . For all thy Prudence will stand thee in no stead , unless this Simplicity be added to it . Be ye as simple as Doves , to pardon injuries , † † Incerti Authoris ap. Chrysostom . in Mat. says another Ancient Comment ; be as Serpents , to avoid apprehension ; but as Doves , not to bite when once ye are apprehended . And the same , as both Chrysostom and he note , is signified by their being sent out , among these Wolves , as Sheep ; thereby requiring of them a● such times , as they say , ovium mansuetudinem , the mildness of those most patient Creatures . Thus , when St. Paul bids Servants to obey with simplicity , or singleness of heart , Eph. 6.5 . Col. 3 . 2● . Theodoret takes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as opposite to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , making Simplicity opposite to Malignity and Improbity . And St. Chrysostom expounds the Simplicity and godly Sincerity , 2 Cor. 1.12 . among other things , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a Will void of all Mischievousness and Malignity .

Simplicity , is to be a patient Virtue , and to imply , as the Patience of Persevering ; so likewise the Patience of Suffering . It looks more at the Duty , than the Danger , and is ready to take up the Cross , and bear it after Christ , when call'd thereto . It notes fixedness in Truth and Goodness , and must be accompanied with Fortitude or Fearlesness of Dangers , making Faith or Trust in God , its Support , when it has nothing visible to trust to in this World . As St. Paul did , still holding on his Simplicity , when he had the Sentence of Death in himself , and could have no Trust or Hope of Deliverance in himself , but in God who raiseth up the dead , 2 Cor. 1.8 , 9 , 10 , 12.

Such is the Virtue of true Christian Simplicity , noting Veracity , without doing , or speaking Lyes ; Singleness , without all counterfeit shews 〈◊〉 double Dealings ; Openness , without studied Concealment ; and Plainness , without artificial 〈◊〉 misleading Dress , of what we undertake to declare , or ought to profess ; and Harmlesness or Innocence , patiently suffering , and persevering●y sustaining , what it receives from them , but not doing , or returning , the least wrong or ●●olence to any Person . And all this is agree●●le to S. Chrysostom's Description of it , who explaining those words of St. Paul , in godly Sincerity , 2 Cor. 1.12 . sets it off thus . ‖ ‖ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. in loc. Homil. 3. in 2 Ep. ad Cor. p. 558. Ed. Savil. We have 〈◊〉 nothing fraudulent , nothing by hypocrisie , or s●●●●lation , or flattery or assentation , nothing by treachery , or imposture , or other such like . But in all Liberty , in Simplicity , in Verity , in a heart pure and free from all mischievousness and malignity , in a 〈◊〉 void of all deceit , having nothing cover'd up a shadowed over , nothing craftily varnish'd or rotten at heart under a fair and promising outside .

Thus , is Simplicity , such plain and downright Honesty , as begets no wrong belief of , or expectation from us ; nor fails those , which it doth beget . That , as it doth not speak any false thing ; so neither will it speak , nor act , any delusive thing ; that makes no deceitful Reserves , nor seeks shifts or Evasions , nor affects to hide what it ought to make manifest , or disguise what it doth set off . If this Vertue governs any man , he will put on no Appearances of what he is not , nor make a shew of what he doth not intend , nor seem to say or do what he doth not mean , nor willingly deceive by a dark , or doubtful , or delusive sign ; nor seek to have any the worse by him , or mistaken in him , or to expect other , than what they are like to find from him .

And this Simplicity , St. Paul calls Godly Sincerity , or † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Sincerity of God , 2 Cor. 1.12 . That is , such a Simplicity , as will pass for Sincerity , in the sight of God . And such a Simplicity , 〈◊〉 is like the Simplicity of God himself : who is most true , without the least Falshood , in Word or Deed ; Single , without Doubling and Cra●ty Winding ; Open , without artificial Reserve● , Shifts , or Evasions ; Plain , without Disguise ; Harmless , in all he doth or says ; without the least Breach , of down-right Honesty , Innocence , and Truth , in every Word and Action . Such is the Simplicity of God himself . And , when we take care , to shew forth ours in the same ways ; our Simplicity is like God's , and bea● his Image . And as the Scripture calls upon us , ‖ ‖ 1 Pet. 1.16 . to be holy , as God is holy ; and * * Luk. 6.36 . to be merciful , as our heavenly Father is merciful : So is this way of Simplicity , to be sincere as God himself is sincere , which may very well , on that account , be stiled the Sincerity of God .

The Ground and Reason of this Simplicity , is the Preservation of Equality . To do as we would be done by , which , as our † † Mat. 7. ●● Saviour says , is the Law and the Prophets , is the first Rule of Justice , and settles this Equality between all Persons . This is to love our Neighbours as our ●●lves , to let them stand on the same Bottom , ●nd allow them , as being on the same Level , in all Intercourse and Dealing , to expect the ●●ke from us , as we do from them . And this Neigbour , is every man , wise or foolish , credu●ou● or suspicious , rash or wary , rich or poor , who must all stand upon the same Level as to 〈◊〉 matter .

Now , since all Communication and Inter●●urse , lies in signifying our minds to one another , by Words or Action : in regard there must be 〈◊〉 Equality kept up , in the mutual Communi●●●ion of Minds ; there is need of this Virtue 〈◊〉 Simplicity , which will do it equally to all ●ersons . Faith , is the Foundation of all Society , and Communication . And in this , there ●ust be Equality , in the Ground it goes upon ; every man having the same Ground to 〈◊〉 another , that another has to believe 〈◊〉 . And this can be nothing , but Simplicity 〈◊〉 plain-Dealing , which will equally secure 〈◊〉 Faith , of wise and unwise , subtle and simple , quick and slow apprehensions . This Simplicity , is fit to inform all Understandings . But if we go off from this , instead of informing mens Minds and Belief , we shall abuse them . Or , if the subtile and wary , by suspense , preserve themselves from being deceived ; we shall abuse , and deceive others . 'T is only plain Dealing , that can secure any , and give the same Security to all , that where all have an equal Right , they may also have an equal Benefit . So that in Communication , we must use the same plainness towards every man , the young and old , the unversed and experienced , the weak and strong : seeking what is equal towards every one , and what is private and unequal towards none ; if we would keep to the Rule of Justice , and do Equity , which speaks the Observation of Equality , to all those we deal or converse with .

This is implyed in S. Paul's Reason for speaking the truth every Man with his Neighbour , because we are members one of another , Eph. 4.25 . For , tho the Members be greater , or less than another , in point of Perception , Importance and Honor : yet , a more intelligent and discerning Member , doth not take Liberty to deceive , and impose upon a less discerning , more than the other doth of imposing upon it ; but they are all equal and alike , in true and Plain-Dealing with each other . The Eye , as S. ‖ ‖ In loc. Hom. 14. in Ephes. Chrysostom notes upon those words , as also * * In loc. Theodorit , and † † In loc. Theophylact , when it sees some ill a coming , doth not deceive the Foot , but gives true warning , that it may compose it self to Flight . And if the Foot , by Feeling , finds it is g●t on unsure Ground , it makes true Discovery , tho the Eye saw it not . When the Smell has perceived the Quality of any Food , it doth not belye it to the Palate . And when the Tongue has discovered a Taste , it doth not misrepresent it to the Stomach . And so all the other Members , are as careful , to represent things Right to their Fellow-Members , as their Fellows are , to Do the same to them . And one never seeks to deceive another , because , being mutually Members , they must needs have joint Interests ; and when one deceives , or hurts another , it is Damnum commune , a common Damage , 〈◊〉 Theodorit says ; and therein it damnifies and 〈◊〉 it self . So that the rash and the wary , the 〈◊〉 and the foolish , being equally Members ; 〈◊〉 must no more impose upon that , than the 〈◊〉 Eye doth upon the unseeing Fool. And , 〈◊〉 their Communication , the wise must be as far , 〈◊〉 seeking to deceive the unwary ; as the un●ary are , from seeking to deceive them .

This Simplicity , should be observed in all Communications . Especially among Christians , ●●ose Credit should be so good , that their Word 〈◊〉 never be questioned , but yea and nay , be 〈◊〉 ●hat need to pass among them , as our Saviour 〈◊〉 : their word always carrying their meaning , 〈◊〉 their yea , being yea : and their nay , nay ; or 〈◊〉 always doing as they say , which would make 〈◊〉 need of Swearing in their Communication , Matt. ●●37 . And were this Simplicity practised accord●●●ly , none would ever need to question them ; ●●cause none would ever be deceived by them . ●●th would be secured by their Saying , and their Word might be safely built on . In their plain Words , Men would have their Sense , and should 〈◊〉 sure of suitable Performance .

But especially it should be observed in Promises , which make more Dependence , and are a higher Bond of Faith . And most of all in Oaths , which appeal , for the Conformity betwixt our Thoughts and Expressions , to the God of Truth and Simplicity it self . No Man should have his Faith abused , or be deceived by us in any Communication ; but least of all in these . Thus God's Promise , and his Oath , S. Paul calls two immutable things , by which it is impossible for God to lye , i. e. to abuse and delude Faith , or to beget a wrong b●●lief , or expectation , in any , Heb. 6.18 .

And it should be observed in these Communi●cations , by all Persons , especially by Men Sac●●● in their Functions , as Bishops , and Priests , who 〈◊〉 as the † † 2 Cor. 5.20 . mouth of God , and God's Ambassador●● ▪ and Magistrates , who act in God's Place , and are also , as the Scripture says , * * Rom. 13.4 . God's Ministers . And especially , in things of Power and Authority , as Laws and Edicts . There ought to be the greatest Simplicity and Plain-Dealing , in the Words and Ways of Ministers , and Magistrates ; who would not only , as others , abuse the Faith of their Brethren , but desecrate their Station , and dishonor that God of Simplicity and Truth , in whose Place they stand , by deceitful and delusive Dealing . There ought also to be the same , in the Expressions of Publick Laws ; which must always be meant and expounded , with Ingenuity and Plainness . For Laws , are the Patrons , and the Guard of Faith and Innocence : and so must be Patterns of what they Patronize , by their own Sincerity and Fairness . They must never teach us how to cozen , or insnare others . They must never lie in Quirks and evasive Senses ; which Deceitfulness of the Laws themselves , will ungird and prostitute them , and only teach People how to cheat in their Obedience . It will cut off the Simplicity of Obedience , and call Subjects only to the invention of Subtleties , to out-wit Laws , instead of observing them . For Laws are not kept , but cozen'd and abused , by evasive Glosses . 〈◊〉 that this Simplicity , as it must be most in ●●●mises , chiefly when backed by solemn Oaths : 〈◊〉 more especially , when these are made by 〈◊〉 or Magistrates , who are Sacred Persons : 〈◊〉 most especially , when they are made also in ●●●dience to Laws , and in Words prescribed by 〈◊〉 ●aws themselves .

〈◊〉 now , contrary to all these Ways and 〈◊〉 of Simplicity , is the Way of Worldly 〈◊〉 . It may sometimes be for taking things 〈◊〉 , and by bare-faced Violence , where it 〈◊〉 ●ower enough . But it s ordinary Method , is ●●●ctise more covertly , and its great Instru●●●● is Craft and Deceit . When there is need 〈◊〉 , it is not apt to stick at forging a 〈◊〉 Lye , and unpalliable Falshood , to bring its 〈◊〉 about . But where it practises with more 〈◊〉 facedness , it will deceive as effectually , by 〈◊〉 but deceitful Truths , which are only 〈◊〉 Truths , but real Falshoods . Sometimes , 〈◊〉 the end it may be mistaken , it will hide it self 〈◊〉 Mist of Words . At others , it will play upon 〈◊〉 Faith of Men , by Ambiguities of Words and ●●●●ences , expecting they will bite at one mean●●●● whilst it reserves another to it self . Or , if 〈◊〉 doth not fall upon them to deceive directly ; i● will lead them about craftily , by a Circle of Words or Circumlocutions , intermixing secretly 〈◊〉 and false , and laying Snares , till it has got them within the Compass of Deceit at last . It will be open , in so much as shall serve its turn ; and artificially conceal what makes against it . It represents things , not as they are in themselves , but in such Dress as best suits its own purpose amplifying , or detracting , palliating , or disgui●sing , not so as sets off its own Thoughts , but 〈◊〉 Convenience . Or , if it is so nice , as to boggle at the Abuse of Words ; it will more easily swallow a like Juggle , and Deceit in Actions . It will give the outward Appearances , without inward Realities ; seem to be , what it is not ; and not to be , what it is : Do in all things like those that profess what it thinks not ; or that denies , what it really believes . The outward Shews , of its Belief or Expectations , Mind and Judgment● of its Desires or Affections , what pleases or dislik●● it : are not the true Draught of its inward Sentiments , but only of its outward Interests . It pretends what it gets by , not what it really is , or believes : and seeks it self , not what it shews ; in all its Pretences . Its Appearances , are Hypocrisie ; its secret end , still self-design ; its Method , not Truth , but Delusion ; not harmlesness to others , but preventing , tho by any Loss of theirs , all Harm , Dissatisfaction , or Disappointment to it self .

So that , instead of being true and single , plain and open , innocent and undesigning : a worldly wise Man , is all Lyes and Falshood , Trick and Deceit , full of Turnings and Windings , Shifts and Evasions , Mists and false Colors , meer Shews and Pretences ; pretending and appearing one thing , but being and intending another ; and never true to what he seems , further than that happens to run true , to his own self-ends and carnal Convenience . He is not fixt , to any just and ●●nest Principles ; but is for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉 for accommodating his manners , to serve turns , 〈◊〉 for being quick-sighted at serving his own Ad●●●tage by Deceit , as I noted from S. Basil. By 〈◊〉 which deceitful Shews , and false Seemings , 〈◊〉 the Injury to Truth , he violates Charity 〈◊〉 Justice ; oftentimes drawing Men in thereby , 〈◊〉 their Prejudice . And abuses Confidence , 〈◊〉 , to an ingenuous Spirit , should lay on one 〈◊〉 highest Obligation , working their harm , by 〈◊〉 very Faith and Trust , they repose in him . 〈◊〉 for the most part highly abuses good things 〈◊〉 ; and that virtuous forwardness well meaning 〈◊〉 have to promote them , whilst , under a false 〈◊〉 and Shew thereof , he steals away their ●●ncurrence , to his own unlawful Purposes , or 〈◊〉 Self-Designs .

CHAP VII . Of not discharging Relative Duties , for ends of Religion , or of our own Ease .

THE other Instance which I mentioned , of Doing ill to bring about some Good desired , in throwing off Relative Duties . And this is another Care of Spiritual Prudence , viz. in the

Second Place , that in any Relations , when 〈◊〉 grow burdensome to us , for ends , either of Religi●●● or of our own Ease , it doth not admit of any Discharge of Relative Duties . God , both in Nature and Scripture , has required us , as to be just to all Men ; so to be Grateful to our Benefactors , and Dutiful to our Superiors , to honor , obey , and keep subject , to our Parents , our Princes , and other Powers , whom he has placed over us .

1. And these Duties and Returns , he calls for towards them , whatever their Religion be , whether true or false . Be they Christians or Heathens , Jews or Mahometans , true Worshipers or Idolaters ; Children must honor and obey , support and succor their Parents , and Wives their Husbands , and Servants their Masters , and Subjects their Sovereigns . These are among those things , which Nature it self has writ in all Mens Hearts , and wherein , as S. Paul says , they that 〈◊〉 not the written Law , are a Law unto themselves , their own Consciences bearing witness to them , without the need of any further Revelation , 〈◊〉 their thoughts accusing or excusing them , according as they have kept or transgressed them : Rom. ● 14 , 15. So that if the Relatives were all 〈◊〉 yet their natural Conscience , without the 〈◊〉 of Scripture , would teach one to call for at this Duty , and another to shew and pay it ; 〈◊〉 accuse them , if they did it not .

Accordingly , when the Apostles went out to 〈◊〉 among Heathens , and to proselyte those , 〈◊〉 Relations were Worshipers of false Gods , 〈◊〉 set up unclean Spirits , or Devils , for Gods : 〈◊〉 do not in the least exempt them from any ●●lative Duties towards such Idolaters ; but 〈◊〉 a greater Heartiness and Conscientiousness , 〈◊〉 the due Discharge thereof . Children obey your 〈◊〉 in all things , as what is well-pleasing to the 〈◊〉 , saith S. Paul , Col. 3.20 . And Servants , 〈◊〉 in all things your Masters according to the Flesh , 〈◊〉 all things in singleness of Heart , as to the 〈◊〉 , as serving therein the Lord Christ : Vers. 22. 〈◊〉 . Wives , be in subjection to your own 〈◊〉 , says S. Peter , yea , to those that obey not the Word , but are to be won by the Wives good Conversation , without the Word , 1 Pet. 3.1 . Honor the King , says he again , and * * Tit. 3.1 . submit your selves to every Ordinance of man for the Lord's sake , whether to the King as supreme , or unto Governors , as sent by him ; c. 2.13 , 14 , 17. Ye must needs be subject , yea , every Soul , not only for wrath , but Conscience sake , says S. Paul , Rom. 13.1 , 5. Whenas , at this time , as is notorious , Kings and Soverei●● Powers were Heathens .

Thus careful were they , not to seem in the least to set Men free , from any Relative Duties and Obligations , towards their Heathen and Idolatrous Relations . And this with the more exactness , to cut off from the Heathen World , ( who knew well enough the Dueness and Necessity of these things , and the Guilt of the contrary , without the Preaching of the Apostles , ) all color for aspersing Christianity , as overthrowing Justi●● and Morality ; as pulling up Foundations of Nature , and setting persons loose , from the Obligations of their several Relations . Which would have been the greatest Scandal that could ha●● been fixed upon Religion ; and have made it to turn the Moral and Natural Obligation , as well as the Heathen Superstition of the World , upside down . Teach Wives , to be obedient to their own Husbands , and to take care of their Children , that the Word of God be not blasphemed . And Servants , to be obedient , shewing all good Fidelity , that they may adorn the Doctrine of God our Saviour , in al● things , says S. Paul , Tit. 2.4 , 5 , 9 , 10. Submit 〈◊〉 every Ordinance of Man , says S. Peter , for so is the will of God , that with well doing , ye may put to silence the Ignorance of foolish Men. 1 Pet. 2.13 , 15.

Again ,

2. He calls for these Relative Duties , and Performances towards Men of all Religions , whatever their Performance , on their Part , be towards us . We must be dutiful Children to hard , improvident , or careless Parents ; and faithful Servants , to 〈◊〉 and unequal Masters ; and obedient 〈◊〉 ▪ to bad Husbands ; and good , and true 〈◊〉 , to ill administring and unrighteous 〈◊〉 .

●●●vants , be subject with all fear , not only to the 〈◊〉 and Gentle , but also to the froward , saith S. Pe●●● not only whilst you receive Right , but when , 〈◊〉 good Conscience towards God , you suffer wrong●● at their hands : 1 Pet. 2.18 , 19.

〈◊〉 Pontius Pilate was far from discharging the 〈◊〉 of a good Governor to our Blessed Saviour , † † Joh. 19 ▪ 4 , 6 , 15 , 16. 〈◊〉 his Blood only to satisfie the Peoples Cla●●s , against the Conviction of his own Conscience . 〈◊〉 yet our Lord took care , to approve himself a 〈◊〉 Subject towards him , ( as he had done be●●● towards the Chief Priests , * * Jo. 1● ▪ 11. Luc. 22.49 , 50 , 5● . forbidding his Ser●●●● to use the Sword against them in his own 〈◊〉 , ) owning even at that time , his Power 〈◊〉 from above , Jo. 19.11 .

Ananias the High Priest , did not sure perform 〈◊〉 his part , when , sitting to judge Paul by Law , commanded him to be smitten contrary to the Law , 〈◊〉 ▪ 23.2 , 3. But yet , even under this Grievance , 〈◊〉 ●aul confesses he ought him all the same Duty , 〈◊〉 he should have owed to a more just Judge , ●●d begs pardon for having forgot himself , and not spoken so reverently towards him upon that occasion , as the Law required towards the Ruler of the People , Vers. 5.

Saul , unquestionably was guilty of Male-administration in an high degree , and far from discharging towards David , his Duty of Protection : yea , moreover , he was reprobated by God , or rejected from being King , 1 Sam. 15.23 . But yet , for all that , David was still bound in Conscience , to perform his Duty of Subjection towards this unrighteous Sovereign . As he did , when he had the highest Temptation , and the most Providential opportunities , to rid himself of him ; owning him even then for the Lord● Anointed , and saying , Who can lift up a hand against him , and be guiltless ? 1 Sam. 24.5 , 6. & Ch. 26.9 .

Lastly , No man will say the Emperors and Rulers in the Apostles Days , performed the Part of Good Governors ; Persecuting the true Religion , instead of Protecting it ; preying upon the Remains of Roman Liberties ; instead of preserving them ; and Ruling by Blood , Injustice , and Oppression , instead of just and regular Administration . But yet , towards these Non-Performers , and Notorious Violaters of Princes Duties , the Apostles injoyn all the Subjects of the Empire , most punctually and Conscientiously to discharge their Duties : putting them in mind , to be subject to Principalities , and to obey Magistrates , Tit. 3.1 . not only for Wrath , but Conscience , Rom. 13.5 . as the Will of God , and for the Lord's sake , 1 Pet. 2.13 , 15. All which , God strictly exacted , and Good Men in all times most Conscientiously performed , not daring to shake off Subjection , and rise up against God's Vice-gerents , when they proved the most unjust Invaders of Religion and Rights , as they who list , may see * * In a Discourse intitled , Christianity a Doctrine of the Cross under unrighteous Rulers . Or , Passive Obedience under Invasion of Legal Rights and Liberties . proved at large .

In all these Relations , each side must look to what concerns themselves . Their Duties are Mutual , but not Conditional : so that we may not break with them , tho they break with us . The breach of their Part , is ill in them . And therefore , since what is ill in one , cannot be good in another , the Breach of ours , must needs be answerably ill in us too . So that not to go along with them in an ill thing , or be condemned for Company ; we must every one take care 〈◊〉 discharge our own Duty , whether our Relatives make due Return of Duty , and discharge theirs towards us , or no.

Indeed , all the Laws of the Second Table , or the Duties of Justice , are absolute in Obligation , without regard , either to the Religion , or to the Good Performances , and Moral Qualities of Men. We must speak Truth , and keep Faith and Promises , especially when confirm'd by solemn Oaths , and deal justly , and , where we have received Favours , remember them gratefully , especially in their need , and return them as we can , even towards the worst Persons , to men of the worst Carriage , and of the worst Religions , Hereticks or Infidels . The Jews , ●ere for streightning the Exercise of Justice , Gratitude , and Kindness , not extending it to men of an opposite and hated Religion , but confining the Neighbour mention'd in the Law , to a Fellow Jew , or one of their own Nation and Religion . But to cure this , our Lord instructs them , in the Parable of the man falling among Thieves , that the Jews must be Neighbours , even to the Samaritans ; bidding him that asked , Who is my Neighbour ? after he had related , how Neighbourly the Samaritan dealt by the Jew in Distress , Go , and do thou likewise , Luk. 10.29 , 30 , & 37. Honour thy Father and Mother , thou shalt not kill , thou shalt not commit Adultery , thou shalt not steal , thou shalt not covet , thou shalt not bear false Witness ; are Commandments , that oblige equally towards all Persons . We are no more at Liberty , to break any of them , towards a Pagan , than towards a Christian ; a Papist , than a Proetstant ; an ill and unjust , than towards a Good and Righteous Man . More particularly kind , we ought to be to the Houshold of Faith , and those of our own way . But just , and true , and grateful , is what in common we are bound to be to all .

All this , is plainly owned , and implied in that Maxim , which is confessed by all sober Persons , and expresly denied by none , but some wild Enthusiasts , viz. That worldly Dominion is not founded in Grace . Indeed , Grace confers Titles , and has its Claims ; but those are in another Life , where all Possessions will be measured out , according to the Degrees of M●ns Graces , and Religious Performances . But here , without any regard to the Graciousness of their Hearts or Carriage , this World's Properties are all to pass among men , according to humane Rights and Titles . No man can make out , that he has Right to anothers Power or Property , by pleading that his Faith is more Orthodox , or his Life more just and holy ; i. e. that he is more Gracious . Nor that the Legal Owner has forfeited his Right to them , by his Apostasie from Truth , or Holiness , or turning Graceless .

The Truth is , the World needs nothing more to make them sensible of the iniquity of this , than to bring it home to their own Case . For if one man may turn another out of his Legal Power and Property , on Pretence he has not the Grace to keep in the Right way to the other World , nor to use and employ them well for the Good of this ; what Change would this make among Proprietors , and how would it Dispossess the Greatest Part of the Inhabitants of the Earth ? Yea , particularly of those , who are most uneasie , and cast the most envious and malignant Eye , at the Power and Property of others . So that it would quite throw out this Pretence , of Discharging our selves of Relative Duties , or Disseising Relatives of their Legal Rights and Claims , because of Heresie , Non-Performance , &c. i. e. of Ungraciousness : if men would but allow their Relatives and Rulers common Justice , ( who , if any , ●ure should have Preference , ) and do by them , as they would be willing to be dealt by themselves . Honour thy Father and Mother ; and , Thou shalt not steal , are Precepts universal : securing the Powers and Properties of the Graceless , as much as of the Gracious . Just therefore we must be to Power and Property , wheresoever we meet it lodged by Law , whether in the good or bad . And thus just we shall be to the worst and most ungracious Relatives , if we will allow them the common Benefit of God's Laws , as made for their Protection as well as ours ; and grant them , to whom we owe , not only Justice , but Reverence , what in common Right and Equality , we all claim for our selves .

From all this I observe , when men stand in Relation to any Person , we must distinguish what they do in discharge of Duty to him , as a Relation ; and what in Favour of his ways , and Religion . It is either a Great weakness , or a Great wickedness in men , to suspect all those that are for shewing inviolate Duty to a Popish King , as being Favourers of the Popish Religion ; and for paying all that is due to a King , when he breaks the Laws , as if they affected , and were for setting up a Power Arbitrary and lawless . As if there could be no Duty , to his Power and Person , without inclination to his way and Religion . What would these Persons have said to St. Paul , and the holy Apostles , had they lived in those days ? Would they have accused them , as secret Friends to Heathenism , and as having heathen Gods , as now they are wont to say of others , that they have a Pope in their Bellies , because they preach'd up a strict and inviolate Subjection to the Emperors , and other Powers , for all they were Heathens ? Or , that they were Enemies , and Betrayers of the Roman Liberties , and for making the Empire more absolute than it was , because those Emperors were for grasping at the small remains of Liberty , and for being more and more lawless ? Their Duty , as I have shewn , they must perform to them , and do all that is just to such an one , both as a man , and a King , in Duty to his Person , and Relation . Tho at the same time , they bear the most unmoveable averseness and opposition , standing out to the last , in such ways , as their Duty to God and him allows them to make use of , against his way and Religious Persuasion . 'T is only in Conscience of what he is , not in good liking or approbation of what he doth , that they pay these things to such a Person .

I note also , That in speaking of these Duties , even in the Case of such Persons , we must not talk , as if we performed them , not from Principles of Conscience , but only from Humane inducements . 'T is the way of too many , God knows , to discourse in these things , as if the hank these Duties have on us , towards such unpleasing Relatives , were not on our Conscience , but on our Convenience . Their Care , and good Carriage , they will allow , as a Reason of our Duty and Observance ; but their Faults and Failures , as a Reason also , to justifie ours . They insist upon Reasons of Ingenuity in this Case , and ask , How one could expect more , that perform'd no more , or dealt no better ? And look on the ripping up their Rulers Non-performance , as a Reason to vindicate their own . All which is , as if God had required nothing in the Relation , but all we owed , were to the Carriage of the Person . 'T is to act only by Principles of Interest , or at best of Ingenuity ; but not out of Principle of Conscience , which is the same when they go wrong and when they go right , or not from any regard to God , or sense of Duty at all .

CHAP. VIII . Of the Imprudence of pursuing our Ends by unlawful Means .

HAving said thus much of this First Rule of Spiritual Wisdom , viz. Not doing Evil , that Good may come , or not making use of any unlawful ways , for the compassing our Ends , or Desires : Besides what I have hitherto said of the Religion , I will now add a little , in the last Place , of the Wisdom of this Course , and shew how prudent it is , never to take up with any Sin , in Pursuit the most desired Design .

Prudent I mean , not only for the next World ; but for the accomplishment of our Designs here in this . If worldly men would really be wise for worldly things , and take the way that is best here at present : they must not sin against God , to bring their Ends about ; which , however promising it may seem to them , is not really the way to make , but to mar them .

The Reason of this is , because the compassing of any Effects , depends more upon God and his Providence , than on any humane Means . The best and likeliest Preparations , can never bring them about , when he goes not along with them : and the lowest and most unlikely , are sure to do it , when he doth . Now the way to have God with us , is by trusting him , and keeping in his ways .

If we dare rely on Providence , and trust God , he will not fail those that trust him , but take the tenderest care of them , and shew himself remarkably , in preserving and speeding their matters on . I mean those matters , which , in consistence with the Designs of his Providence , he sees fit to take effect : and no means , or methods , can bring about any things else . As there is no Friend , or Deliverer , like God ; and no Comfort , like hope in him : So is there no way to make an interest with him , like confiding in , and depending on him . Thou wilt keep him in perfect peace , whose mind is staid on thee , because he trusteth in thee , saith the Prophet , Isa. 26.3 . But to mistrust God , is the way to disoblige and lose him , and , together with him , our own Prosperity and Success too . As the Jews , who would not believe the Lord their God , and trust him , when he gave them his Word to bring them into the Land of Canaan , Deut. 1.32 . are put out of all hopes of Coming thither , and bid to turn , and take their journey into the Wilderness ; and told , even in the height of their warlike Preparation , when they had girded on every man his Weapons , that if they would go up now , and fight , it should be at their own Peril , for he the Lord was not among them . And accordingly , they were chased and destroyed , as many as did presumptuously attempt it , v. 40 , 41 , 42 , 43 , 44. Thus it also fared with the Lord , that in the great Famine at Samaria , would not believe the sudden Plenty , which God promised , and foretold by his Servant Elisha : Thou shalt see it with thine eyes , said God to him , but thou shalt not eat thereof , 2 King . 7.2 . which accordingly fell out , v. 17 , 20. And with King Asa , who , on Baasha's Coming up against him , relyed not on the Lord , but on the Syrians ; and , in his disease , sought not to the Lord , but to the Physicians : Herein thou hast done foolishly , saith the Prophet , therefore from henceforth thou shalt have Wars , 2 Chron. 16.2 , 3 , 8 , 9 , 12.

And this Trust , must be by keeping in his own Ways : which , when they seem to have the least of visible Probabilities , have the most of Providence ; and so , to those that ascribe most to Providence , must needs appear the surest way to success . Wait on the Lord , and keep his way , and he shalt exalt thee to inherit the land , saith the Psalmist , Psal. 37.34 . Tho in this keeping to God's Ways , we should have no visible Preparations to trust to : yet is Providence , the Ground of our Confidence , full of invisible ones ; which do abundantly more assure Deliverance , or Success , than any others ; and which are discernable to the eye of Faith , tho not to an eye of Flesh. Thus , when the City was compassed with Horses , and Chariots , and a Mighty host of Syrians , sent by the King of Syria to take Elisha : tho he had no visible Guard to resist these Forces , yet had he a Wall of Fire of Providence , the Mountain , where he was , being full of Horses , and Chariots of Fire , or Guards of Angels , round about Elisha . So that when Humane Eyes , could see none to preserve him ; yet could he say to his Servant , Fear them not , for they that be with us , are more than they that be with them , 2 King . 6.14 , 15 , 16 , 17. And when the Great Lord in Jehoram's Court , thought the Plenty prophesied to be in Samaria the next day , to be impossible , and that , unless God should make Windows in Heaven on purpose , it could never be brought to pass : the end shew'd , that God can infinitely out wit us , and absolutely surprise us with issues ; and that , when there seems no way to us , Providence has always enow , that never enter'd into our Thoughts . As the Event in that case made appear , God raising the Seige in haste , by filling the Syrians with Fear of mighty Succours come to the King of Israel , on their hearing in the night a noise of Horses , and Chariots , and of a great Host , 2 King . 7.2 , 6 , 7.

But if , when there is no visible Appearance of succeeding , or being safe otherwise , to save our selves we step out of God's ways , and , instead of what is lawful , betake our selves to what seems expedient and serviceable : in leaving the way of I●●●cence , we are like also , when we least suspect it , to lose the way of Success , and when we desert God , God and Providence will desert us . Order thy way ●ight , and trust in him , says the wise Son of Sirach : 〈◊〉 go not aside , lest ye fail , Ecclus. 2.6 , 7. We shall not only this way be unrelieved by the Blessing and Assistance ; but broken and opposed , most commonly , by the just Judgment of Providence , setting it self against us . For he disappointeth the Devices of the Crafty , so that their hands cannot perform their Enterprise . He taketh the wise in their own Craftiness , making their Methods bring about what they studied to avoid , and the Counsel of the froward is carried headlong . They meet with darkness in the day time , and grope in the noon day , as in the night , Job 5.12 , 13 , 14.

God loves to defeat such unlawful , and irreligious Expedients ; and to turn wicked Policy and ungodly Wisdom , into Foolishness . To make it hinder , and obstruct that very Good , it was made use of to acquire ; and to bring on us that very Evil or Trouble , which thereby we seek to remove . Who , says the Prophet , among us , shall 〈◊〉 able to dwell with the devouring Fire kindled by the King of Assyria , call'd Everlasting Burnings , in regard they could see no likelihood of any End of his Devastations ? He shall , answers he , that walks righteously , and speaketh uprightly ; that despiseth the gain of Oppressions , or handling of Bribes , and stops his ears from hearing of Blood , or Bloody Counsellors , and shuts his eyes from seeing evil . By this Religious stiffness , and standing off from the Course of Wickedness in those evil Times , instead of being more exposed to them , as you fa●sie , he shall be preserved ; as safe as he , who 〈◊〉 set on high , and whose place of Defence is the Mu●●nition of Rocks , or a strong Tower situate on 〈◊〉 accessible Rocks , where is neither want of bre●● nor water , and so no danger of being reduced , through want of Provisions , to surrender . But as for the Sinners in Sion , or those , says * * in loc. Grotius , that , against their own Consciences , were for changing their Principles and Religion , to procure Favour from the conquering Assyrian ; they are afraid , and Fearfulness hath surprised these hypocrites , the accomplishment of their Fears , instead of the Removal of them , being all they should get by their Apostasie and ungodly Dissimulation , Isa. 33.14 , 15 , 16.

Thus we find it has usually been , with the Resorters to forbidden and unlawful ways , in constant Experience . Their fansied Remedy , has proved their real Snare , and what they took to cure a Fear , God ordinarily turned to accomplish it .

Thus at Babel , the Presumption and Pride of men , in building of a lofty Tower , to make them ● Name , and to prevent their Dispersion , Gen. 11.4 . 〈◊〉 turns into a Blot upon their Name , and 〈◊〉 the very means of scattering them , v. 7 , 8 , 9.

The Brethren of Joseph , to prevent the verifying 〈◊〉 Dreams , viz. that they , who were his Elder●●●bers , should come at last to worship him , and 〈◊〉 their Obeisance : most wickedly sold him for 〈◊〉 - slave to the Midianite Merchants , who brought 〈◊〉 to the Egyptians , Gen. 37.7 , 9 , 19 , 28. But 〈◊〉 unnatural and ungodly Expedient , of pre●●●ing these Submissions ; God over-rules for ●very Method of bringing them about . When 〈◊〉 came , in time , and Course of Providence , 〈◊〉 the Corn of Egypt ; and Joseph , to be 〈◊〉 of the Land , and in sole Power to dispose 〈◊〉 ; and these same Brethren came , and 〈◊〉 themselves before him , with their Faces to 〈◊〉 earth , Gen. 42.6 , 10. & Ch. 50.18 .

Ledekiah , and the Jews , when , being brought 〈◊〉 subjection to the King of Babylon , they had all ●●bmitted , made a Covenant , and taken an Oath to 〈◊〉 : repenting afterwards of their Subjection , ●●spire to Rebel , and break that Oath , which 〈◊〉 Prince and People had taken , in hopes the 〈◊〉 of Egypt would stand by them , Ezek. 17.12 , 13 , 14 , 15. But these wicked ways , of Rebellion and Perjury , for the recovering invaded Liberty : instead of removing , as they promised themselves , God declares should both increase , and fix their Slavery , and Misery , v. 17. ad 22. Like as , the Rebelling for Laws and Liberties , against our Martyred Sovereign ; turned , by God's just Judgment , to such an Overthrow of Laws , and Loss of Liberty , and introduction of extreme Servitude , as , since they had the Charters of Laws and Libe●●ties , had not before been brought upon this Peo●ple .

The succeeding Jews , some hundreds of year● afterwards , resolved , by Bloody and wicked hand● to cut off Christ , for Fear , should they let him alo●● and go on to be generally taken for Christ 〈◊〉 King ; that the Romans , jealous thereby of their Dejection , would come , and take away their Plac● and Nation , Joh. 11.48 . And , 't is expedient , said Caiaphas , that one man dye , rather than that 〈◊〉 whole Nation should perish , v. 50. But this horrible Way or Expedient , of preserving the Nation , and keeping out the Romans ; God turns into the way of destroying their Nation , and calling of the Romans in .

For the terrible Coming of the Roman Armies , first under Vespasian , and after under his Son Titus ; was a † † Vid. Dr. Hammond in loc. Verification of the Coming of Christ , foretold , Mat. 24.3 . And in that miserable Destruction , or taking away of their City and Nation , the Emperors owned the Vengeance to be God's . The hand of God is plainly with us ; and the Famine , mutual Seditions , unexpected Fall of Walls on their side without help of our Engines , are so many marks of the Wrath of God upon them , says ‖ ‖ Ap. Joseph . de Bello . l 7. c. 1. Titus to his Soldiers . It was plainly God , that helped us when we fought . It was God , that drew the Jews from these Strong-holds ; was again * * Ib. c. 16. his Exclamation , when he took the City , and saw those Towers , from which no Force could have driven them , deserted by the Jews . The Quarrel , they acknowledged to be God's ; and themselves , only his Instruments ; ( as Attila the Hunn afterwards stiled himself Flagellum Dei , God's Scourge on the degenerate Christians : ) and thereupon would 〈◊〉 of them be called Judaicus , as * * Dio Xyphylin . in Vespas . Dio notes , 〈◊〉 refused the Honor of a Triumph , for the Victory 〈◊〉 Overthrow of the Jews . The Soldiers burnt the 〈◊〉 , tho against the Desire , and Edict of 〈◊〉 as moved by a Divine Impulse , ‡ ‡ L. 7. e. 10. &c. 9. says Jose●● . And when the Balistae , the Shooting Engines , 〈◊〉 the beginning of the Siege were brought up , 〈◊〉 played upon them : Filius venit , or the Son 〈◊〉 , was by an over-ruling Providence , the 〈◊〉 of Warning , as ‖ ‖ Ib. l. 6. c. 7. he reports , or the common ●●●tification given by their Watch-men to the Jews , 〈…〉 as the Engines played . So answering our 〈◊〉 Christ's Expression , who had usually 〈◊〉 them with this Desolation , under the 〈◊〉 of ‡ ‡ Matt. 24 , 3. his Coming , or of * * Matt. 16.27 , 28. the Coming of the 〈◊〉 Man . Which was thus verified upon these 〈◊〉 , who now found , when it was too late to 〈◊〉 it , how the Cry and Quarrel of that Blood , 〈◊〉 brought in these over-powering Romans , 〈◊〉 their Predecessors , yea , many among their 〈◊〉 selves still living , had shed to keep them out .

In like sort , as our Ancestors , by rebelling 〈◊〉 that excellent Prince , Charles I. to keep out 〈◊〉 , have brought upon us their Posterity , all 〈◊〉 late Fears of Popery , and those terrifying Attempts it so lately has , or still may make upon 〈◊〉 The cutting off that most Pious and Orthodox Prince , who would have carefully principled all his Children in the Belief of Protestants ; and driving out the Royal Issue into Popish Countries , exposed with utmost advantage to be practised upon by Popish Relations and Instructors ; being the visible Cause of the King's mispersuasion , and turn'd by a just God , instead of yielding Relie● to be a direct and apparent Cause and Acco●●plisher of those Fears and Sorrows .

To prevent the Increase , and Propagation 〈◊〉 Christianity afterwards , the Jews raised a 〈◊〉 Persecution against the Church , which was at Jerus●●lem , and scattered it abroad , Act. 8.1 . But God turn this Scattering , and Dispersing of the Member● which they had recourse to , for the Overthrow and Abolition ; into a farther Dissemination 〈◊〉 the Faith . Which they , who were thus disperse● abroad , took along with them , and Disperse● Preaching the Word every where , as they came : 〈◊〉

The Gnosticks , in the Days of Persecution struck in , and externally complyed , both 〈◊〉 Jews and Gentiles , hoping thereby to save th●●selves . With the Jews , they went along 〈◊〉 wickedly , in observing their Rites , and in persecuting and compelling the Orthodox Christians to observ● them : only to ‖ ‖ Gal. 5.11 . get Favor with them , by seeming zealous for Judaism , and left , as S. Paul † † Gal. 6.12 . says , they should suffer Persecution from them for the Cross of Christ . And with the Gentiles they went to Idol-Feasts and Sacrifices : those whom S. Paul dispute● against for Feasting in Idol-Temples , 1 Cor. 8. ( a● also c. 10.19 , 10. ) being the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as they loved to call themselves , or the great Boasters of , and Pretenders to Knowledge ; as the Apostle sufficiently intimates , V. 1 , 2 , 10 , 11. and it being one of the Doctrines of their Followers , as * * E●cl . Hist. l. 4. ● . 7. Eusebius testifies from Agrippa Castor , that they might lawfully eat of Idol-Sacrifices , and forswear the Faith in time of Persecution .

But these abominable Compliances , which they took up , as the way to save their Lives : God , in 〈◊〉 Providence , makes the Cause of their 〈◊〉 of their Lives . Whilst all the upright Or●●●dox , by the Oracle and Admonition of God to 〈◊〉 holy Men , all with one consent timely left the 〈◊〉 before it was begirt , as ‡ ‡ Hist. l. 3. c. 5. Eusebius relates , and 〈◊〉 themselves at Pella , a City ‖ ‖ Vid. Dr. Lightfoot . Chorag . Dec. in S. Mar. c. 7. Sect. 4. of Decapolis 〈◊〉 Jordan , and a more secure place : these wick●●●emporizers , persisting in their former Com●●●ces , and coming to their last Passover , as 〈◊〉 did , were there shut up together with them Titus , and perished with the Jews : In which , 〈◊〉 Lord verified his own Rule in this Case : 〈◊〉 will save his Life , i. e. by sinful Complyan●● as these men did with Jews or Gentiles , in 〈◊〉 and Persecutions , shall lose it . As on the 〈◊〉 , whosoever will lose his Life , or run the 〈◊〉 of losing it , when there is nothing but a 〈◊〉 whereby to escape , for my sake , the same 〈◊〉 find or † † Matt. 8.35 . save it , Matth. 16.25 . And to which 〈◊〉 Peter also may seem to have reference , when , 〈◊〉 his second Epistle , writ very near this final Over●●●●w of their City and Nation , he tells the Chri●●●●ns laboring under Persecution , which the Jews ●●●dently set on , that the Lord knows how to deli●●● the Godly , or those who in all their Dangers 〈◊〉 to their Duty and Trust in Providence , out of Temptations ; and to reserve the unjust , or those , who by wicked Shifts seek to escape , unto the Day of Judgment to be punished . As it signally happened with these Gnosticks , when the Day of the Lord , as the Scripture often calls it , came on the Jews ; or by God's just Judgment they were all destroyed , 2 Pet. 2.9 .

Indeed this Preservation of themselves in that common Overthrow , by not craftily deserting , but honestly adhering to their Duty , is what * * Mat. 24·12 , 13. Christ promised ; and what , as it drew on , the ‡ ‡ Heb. 10.37 . 2 Thess. 1.7 . Apostle spressed for their Encouragement ; and what the poor persecuted Christians ‖ ‖ 1 Pet. 1.5 . believed , and waited for . And accordingly , when the time did come , which in Mat. 24. was presignified , the Providence of God did most watchfully and wonderfully accomplish , and bring it about . When the Abomination of Desolation , i. e. the Roman Armies , which make all desolate , called abominable , because of their Heathen and Idolatrous Worship , stands in or about the holy Place , viz. the City Jerusalem : or , as it is in S. Luke , when Jerusalem is compassed about with Armies , as it was by Cestius Gallus : Then know , says our Lord , that the destruction thereof is nigh , and let them which be in Judea flee to the mountains , or out of it , to some quiet and secure place , Matt. 24.15 , 16. Luke 21.20 , 21. The Siege of Cestius gave the Alarm , according to this Prediction . And when he , without any visible Cause , both unexpectedly , and most unaccountably and unwisely , as ‖ ‖ De Bello , l. 2. c. 24. Josephus notes , raised the Siege ; that gave the upright Christians Liberty and Opportunity , before its being begirt again , to draw themselves off ; and the Oracle of God to some holy Men , made them all with one consent to embrace it . So that when Titus at last came before it , at the time of the Passover , when all the Jews and Judaizers from all Places were come up to the Feast ; there were only unbelieving Jews , and hypocritical Judaizing Christians , to be shut up for the Slaughter . All the upright Orthodox , having , by the Care of a Gracious and an Indulgent God , made their Escape before .

In sum , this way of preserving those , by unforeseen Providences , who would not seek , when there was no other visible means , to preserve themselves by sin ; and of disappointing those , who , in distrust of Providence , make unlawful ways their refuge , causing the wicked Remedies of their fear , to prove the fatal accomplishers thereof ; has still been God's course . Look at the Generations of old , and see , says the Son of Sirach , did ever any trust in the Lord , and was confounded ? Or did any abide in his fear , and was forsaken , or God leave those , that had not first left him ? Ecclus. 2.10 . And , on the other hand , the fear of the Wicked , says Solomon , or of him that betakes himself to wicked ways , to keep off what he fears , shall come upon him , Prov. 10.24 .

This , I grant , it doth not always , in the issue of things here ; there being no Rule in these matters , viz. the Orderings of Providence , but admits of some exceptions , and wherein , for wise Reasons , God may alter and change sometimes . But thus it is in ordinary course ; and 't is not rare and extraordinary contingencies , but the ordinary course of Events , that must ground our hopes , and guide our expectations of them . It usually happens so ; and is so common , that 't is drawn into a Rule by the Spirit of God , and the carefullest Observers of Providence . Particularly by Solomon , in several places , who tells us , that he only , who walketh uprightly , walketh surely : But that he , who perverteth his way , shall be known , Prov. 10.9 . That whilst the integrity of the upright , guides , and delivers them , perversness destroys the transgressors ; and the wicked , instead of standing thereby , shall fall by his own wickedness ; being not extricated , as they hoped , but taken and insnared in their own Naughtiness , Prov. 11.3 , 5 , 6. That whilst Righteousness , tho' it may seem to endanger , and expose , yet really keepeth him that is upright in the way : Wickedness , on the contrary , for all it may seem to uphold , overthrows the Sinner , c. 13.6 . His own Wickedness shall take the wicked himself , and he shall be holden with the Cords of his Sins , c. 5.22 .

The great Pretence , for Mens stretching to such unlawful Expedients , is many times the preservation of their Children or Families , of Religion and the Church , or other Publick Ends. And the Method of Providence is to make them Fools in their ungodly Expedients , causing them to fall by their wickedness , And , at the same time , in his own way , often securing those innocent persons , or holy things , they were afraid , and sin'd for . Thus it was in the Case of the Israelites , when God would have had them go into the Land of Canaan ; they would not go , or trust to his Power to carry them on , but were for turning back again , for fear , as of themselves , so least their little ones should become a Prey to the Inhabitants , who were People of very big Bodies , and lived in Towns of extraordinary strength , Deut. 1.27 , 28.32.39 . For this , by Travels in the Wilderness , God consumed all these men , that thus sinfully Revolted in hopes of Preservation , v. 35.40 . But as for their little ones , for whose sakes they sin'd , lest they should become a Prey to the Canaanites , and which in that day , having no knowledge between Good and Evil , could not partake of their Fathers Offences , he declared he would , and so accordingly he did , bring them in , and gave it to them for a Possession , v. 39.

Thus is all use of wicked Means , and unlawful Expedients , as a most wicked , so a most foolish Course . Since there is more done towards success , by Providence , than by visible Preparations ; there must needs be more security thereof , by Faith in God , in ways of innocency , than by any promising ways of sinning , for expediency . To offer up our Sins , as Actors under his Providence , is not sure the likely way to success , if Providence must give success . God i● never like to bless what is sought by such Instruments , they are enough with him , to mar any Design , which they meddle in . So that if we would , not only keep a good Conscience , or be wise for the next world ; but prosper and speed in any Designs in this World , either for God , or Religion , the Church , or Kingdom , for our Selves , or our Friends , we should never seek to succeed by the least Sin . We must never make Lyes our Refuge , or Falsifie by Word or Practice ; nor make our selves better , or others , even our Enemies , worse than they are . We must forge no false Reasons , nor brand any with unjust Names , or load them with Slanders . Nor in any wise break Faith , or pervert Justice , or oppress by violence , no not even those who sought to oppress us ; or get by evil Arts , or wickedly keep what we have once unrighteously got ; or break any other Commandment or Law of God , when such breach may be suggested , or seem to lie in our way , as an useful Expedient . Whatever our Designs are , there is no such security of success , as a good Providence , nor any way , to make so sure of this , as by trusting God , and keeping in his ways : This is a wiser , and a more likely course , even where it happens to have less of humane appearance , than any others , by ways of wickedness . Where the expediency , shall not so much set on , as the wickedness thereof , by ingaging Providence against us , shall backen and defeat our purposes .

Having thus largely discoursed upon this Branch of Spiritual Prudence , viz. against pursuing our ends , though never so fair and promising in themselves , by wicked and unlawful means : For a Conclusion thereof , I shall only add one Caution , to keep Men from plunging themselves therein , the rather , for that in this Point , all Men are so like to be put on Tryals , and meet with Temptations to transgress .

That Rule is , especially in great and Concerning Duties , to beware of beginning a Breach in their Integrity , and stop at the first entrance . When once a Man gives way , by any considerable Act , to transgress the Bounds , and make any Advance in such a Business : 't is neither for him , nor for any one else , to say where he shall stop . By corruptly yielding to Do one such ungodly , or unjust thing , he is in the ready way to do another . From coming in to do what is bad , he steps into the next disposition , to do what is worse ; 'till it come to that pass , that there is no other stint or measure to his Compliances , but his Temptations . David at first , thought only to enjoy Bathsheba . But having given way to go so far , he was willing , when a new necessity call'd , to hearken at that time as he had done before , till , from committing Adultery , he was got in to commit Murder : St. Peter thought at first , only to dissemble , and conceal his Relation to Christ . But when his own Curiosity , and Carnal Considerations , had carried him on to that ; the Justice of God left him to Satan , and his own heart , and opportunities of Temptation which he himself had ●ought , to be carried beyond it ; not giving over , ●till he had been brought , first to Deny , and then , with bitter execrations , to forswear his Master . Thus , when they would tempt God , by ingaging themselves in a wicked thing , have the very best Men been given up , to go on from bad to worse , till they stuck at no way of serving the new Necessities of their own creating .

Indeed , he that for his Interest , will either corrupt or force his own Conscience , and yield to do one very ungodly or injurious thing ; is very like , if the same interest require it , to go as far in doing of another . Nay , he is in much greater probability and preparation to do the latter , than he was to do the former . For the best guard against these Breaches , is the Virgin niceness , and first Modesties and Reluctances of Conscience : Which being once violently rifled , or thrown out , the tempting offer , or sinful necessity , the next time meets with much less opposition . Conscience , that cry'd out loudly against it at the first , perhaps now , after much pains to corrupt it , is made blind , and sees no evil in it . Or however , having been once forcibly Master'd and over-power'd , what was before a loud Cry , will afterwards dwindle into more silent and soft grumblings , till God , either in Mercy or Judgment , is pleased to rouze and awaken it . And the Spirit of God , having suffered violence , and been quite worsted in a long Conflict , withdraws himself , and goes off from them : beeing grieved , as St. Paul says , Eph. 4.30 . or lost and taken away , as David Complains , Psal. 51.10 , 11. by Mens committing , or persisting , in any great wickedness . And as he draws off , the busie and watchful Adversary comes on , and increases his Power over them ; especially , when they give up Duty and a good Conscience , for worldly Gain , which makes God relinquish them , and leave them to the God of this World , which they thus shamefully prefer before him . As it happen'd to Judas , Luk. 22.3 , 4 , 5. and Ananias , Act. 5.3 . and as he tryed to have compassed in our Lord himself , endeavouring by his bait of the Kingdoms of this World , and the Glory of them , or his preferring Wealth and Power before his Maker , to have got him out of God's Protection , Mat. 4.8 , 9. And when by this means the regret of a Man 's own Conscience is almost gone , and the Spirit of God is daily departing from him , and an evil Spirit coming in its room ; he must needs be in worse condition , and more incapable than he was at first , to maintain his station .

Besides , in wicked things , the more a Man yields and complies , the more he needs to do so . New steps and transgressions , bring with them new Necessities , and one ill act is a snare and argument to another . When once they have begun , and are got in , they dare not look back , but are to apt to think they must go on , and do any thing further , that comes under the Notion and Appearance of being necessary ; sometimes to hide , as in David ; or to indemnifie , or , perhaps , to maintain and justifie , what has been once ill done . Having lost the true Balast of Integrity and Innocence , they float now , as the Gale of outward Necessity , and Convenience drives . Not to mention , lastly , that many times one great Breach , especially repeated ●reaches , too commonly ( God knows , ) tempt men to cast off all thoughts of Repentance , and to take desperate Counsels . Thinking with themselves , that whatever they are put upon next , it can be no worse with them , than it is already . And resolving thenceforward , not to be scrupulous about right and wrong , nor stick at any thing , which comes upon them in the way they are ingaged in ; and that they will not forgoe the purchase and profit of the Guilt already contracted , for want of contracting a little more .

If any Person then is sincerely desirous to secure Integrity , and a clear Conscience ; by all means let him keep his hands free from the first , of all impious , or unrighteous actions , or undertakings . To keep at a distance , and be no ways intangled , or ingaged therein , is one of his best Guards and Securities . There is a strange fascination and intanglement in several sins , and they make Men so forsaken of God , and subject to the Devil to † † 2 Tim. 2.26 . b● led Captive by him at his will , That they , who are once ingaged therein , seldom recover themselves . Thus , of accompanying with the Adulteress or Lewd Woman , Solomon observes , that none , that go in unto her , return again , Prov. 2.17 . And of Rebellion , Samuel says , that 't is like the sin of Witchcraft : True in this Sense , among others , that 't is a bewitching Evil , and commonly keeps those close whom it has once got in , like an inchanted Circle , 1 Sam. 15.23 . And so it may be said of other sins , that they intangle like Snares , and detain like Charms and Enchantments . If once a man is got in at all , a very wicked and unrighteous Affair is like a whirle-pool , which will keep those it has once caught within its Sphere , and still draw them in more and more .

But , if he has already stept aside , and fallen therein : the next care must be , to cherish , and make the most of his Relentings , if he has any ; or , to Repent of his wickedness without delay , and turn back again . Or , if his fall was first occasion'd , and still continued , by an Error and mistake in Judgment , and he unlawfully ingaged therein , as thinking it without blame , thro' misperswasion ; tho' he is not so happy , as to secure the Innocence and Integrity of his Actions , let him however make out , and shew forth the sincerity of his good intention ; and not go further in an ill thing , than his own principle and misperswasion , which is all he has to offer in excuse , or pretend in justification , can warrant him . 'T is a plain sign of Hypocrisie , and argues a want of sincere and honest disposition , if , upon new turns of necessities , men shall still start 〈◊〉 Pretences . If they let go that , which they gave 〈◊〉 as their ground , and professed to proceed 〈◊〉 before ; and seek out a fitter , when , on 〈◊〉 new Tryal and Emergence , the former ●●ister proves not broad enough to cover the present Sore . This is not to bring Mens Actions 〈◊〉 their Principles , as all must do , that would ●ake any pretence to Virtue and Justice . But , 〈◊〉 need is , still to study new Principles , to justifie their present Actions , and serve their present necessities . Whereof interest and fleshly convenience , is the real cause ; and Principles of Honesty and Conscience ▪ with such 〈◊〉 , are only the assumed Shews , and false Colours .

CHAP. IX . Of Partaking in the Sins of others .

3. A Second Rule , which I shall note under this Branch of Spiritual Prudence , about Means and Methods , is , that as it doth not allow ●s to commit any sins our selves , for the gaining of our ends , so neither to partake in the sins of others .

There is a Partnership and Society in sin , and several men may bear their part , and have a share in the same evil Action . One , as Executing ; another , as Ordering and Directing , Perswading or Enticing to it ; a third , by Ministring helps and succours ; a fourth , by approving or commending afterwards , by justification and defence thereof . All these , some as Principles , some as Accessaries , have a hand in the sin , and are accountable for the same , both before God and Men.

Now Spiritual Wisdom , knowing how offensive it is to God in all its Complices , and how fatal both to the Actors and Partakers , is not for going shares in any wickedness . It is ready to partake in the ill that is suffer'd , which shews Charity and Compassion ; but never in the ill that is acted by other Men. The Good they do , it would be glad , by any help or encouragement before , or approbation and espousal after , in some sort to make its own . But as for the Evil , in regard both to God , and our selves , it can have no more to do with it , than to declare against it , or to pity and admonish him that doth it . Have no Fellowship with them , says the Apostle , or no † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . joint share and communication , in the works of darkness , but rather reprove them , Eph. 5.11 . And as for those things , that call down the wrath of God , be not ye partakers of them , v. 6 , 7. And like to this , is St. John's warning to the Elect Lady and her Children , against the Bringers of Damnable Doctrines , when they meet them on such Errands , not so much as by a Salutation or encouraging Countenance , to be partaker of his Evil Deeds , 2 Jo. 10.11 . And that of St. Paul to Timothy , to keep himself pure , and not to be partaker of other mens sins , 1 Tim. 5.22 . Come out of her my People , saith God to his Church for this ●●●pose , that ye be not partakers of her sins , and re●●●ve not of her Plagues , Rev. 18.4 .

●ut in the Rules of worldly Wisdom , this is ●●●erwise . For tho' it has no Kindness , or 〈◊〉 to the sin ; yet 't is Prudence in its ac●●●nt , either in reality , or appearance , to take 〈◊〉 with the times : And so , if any way of ●●●kedness comes back'd , and driven on by Au●●●rity , or the Heat and Fury of the Populace , 〈◊〉 men will take their part therein , as Ungodly ●emporizers . Or , if the Wickedness comes 〈◊〉 them , drest up in Self-interest , and Secular ●●vantage ; tho' they would not take part with 〈◊〉 sin , yet they are for taking part of the 〈◊〉 and so countenance , encourage , or assist the 〈◊〉 , for the sake of that , thinking in the mean 〈◊〉 , whilst they come in thus for the Profits , 〈◊〉 ●ay the Guilt at other mens doors , and leave 〈◊〉 be answer'd for by the Principals and 〈◊〉 themselves . Thus , instead of getting out 〈◊〉 the way , and keeping off from any Ungodly , 〈◊〉 Unrighteous Course , as Religion we see re●●●res , their Study is , to come as near to it , as 〈◊〉 can . And , tho' they cannot swallow it in 〈◊〉 gross , and openly and directly act therein ; 〈◊〉 , to fetch a compass , and give it all the By-Fa●●●rs , and secret Stroakings that come in their way , by covert participation .

'T is not without Grief of Heart , and true Christian Compassion , that I have observed , how many of the more hopeful and well disposed minds , have split upon this Rock , and , as I think , criminally partook in those things , which themselves have freely condemned ; salving all in the mean while , to their own Consciencies , because they kept their hands free from being the direct and principal Actors . But if what they did , made them Accessaries and Partakers , and the Partakers are involved in Guilt and Punishment , with the Principals and Actors , in any irreligious and unrighteous Business , what are they the better for this ? If thereby they burden their own Souls , and make them answerable and punishable for the Offence ; 't is but cold comfort , if the Punishment doth come at all , to distinguish upon what account it comes : whether , for our having done the thing our selves ; or , for making our selves Parties with them that did it , when done by others . I think it would be an acceptable Service to God , and true Charity to all Persons at any time concern'd herein , to awaken their Consciences in this Point , by setting down the chief and most usual ways , of partaking in those sins , whereof others are the main Actors . And this I shall endeavour to do for them , that being aware thereof , neither the Bait and Prospect of worldly Advantages , nor Temporizing and Obsequiousness to any Command of Princes , or Popular Heat and Vulgar Cries for an ill thing , may ever carry them to share in other mens Guilt , and partake in what , not only the Law of God , but their own Consciences do condemn .

Besides the immediate Actors , who perform the Execution thereof , these following are all Partakers in any impious or unrighteous thing , against either God or Men , and share the Guilt among them .

● . First , he shares in the Guilt , qui jubet , that 〈◊〉 and Commands it ; which is the Guilt of 〈◊〉 , as of a Magistrate , Master , or Parent . 〈◊〉 commanders of an evil thing , are not only 〈◊〉 , but Authors of the wickedness they 〈◊〉 . Not only their own Motion lies at their 〈◊〉 , as proceeding from the naughtiness of 〈◊〉 own Hearts , but also the wickedness of 〈◊〉 . For their Subjects , move not of them●●lves ; nay , if they make conscience of what 〈◊〉 do , they must first force both their inclina●●●ns , and their consciences : but only in dread 〈◊〉 their Power and Command , or meerly in O●●dience . And therefore to them doth the 〈◊〉 of God more eminently , and especially 〈◊〉 such Actions . As , the † † 1 Sam. 22.17 , 18. slaying of the 85 〈◊〉 , to Saul , who commanded others to do 〈◊〉 . And the Murther of Vriah , to † † 2 Sam. 11.15 . &c. 12.9 . David ; and 〈◊〉 Naboth , to † † 1 King . 21.8 , 9 , 10. & v. 19 , 23 , 24. Ahab and Jezabel : because , by 〈◊〉 Letters , they had required and given Order 〈◊〉 them .

But this Guilt of Superiors , is then most ●●●eing and consummate , when shewn , not only in Personal mandates ; but in establishing wick●● Constitutions , or publickly decreeing , and ●●quiring from all their Subjects , any impious , unrighteous , or otherwise unlawful things ; so propagating ungodliness , and breach of all good Conscience , among all their Subjects , that have not the Piety , or Spirit , to stand out against their sinful Injunctions . Wo unto them that Decree unrighteous Decrees , says God , Is. 10.1 . Upon them lies , not only the load of their own Personal Guilts ; but also the Guilt of all their Subjects , in such Actions : Whose Criminal Compliance and Obsequiousness , though it fall upon themselves , yet doth not rest there , but rebound● back from each to their unrighteous Rulers , since it was only in regard to them , and in 〈◊〉 of their Power and Displeasure , that they became Guilty . So that in them , who were at the head of the wicked Act , and would force all the rest , yea , though against their own Mind and Conscience , to transgress therein , doth the Guilt of each Offender concenter and unite . As the Guilt of all Israel , in following Jeroboam's Calves , and Vnrighteous Worship , did 〈◊〉 † † 1 King . 12.30 , 31. &c. 13.33 , 34. him , who , as the Scripture says , † † 1 King . 15.30 . & 2 King . 10.29 . made Israel to sin thereby , and set up , and by Law enforced that impious and idolatrous Worship .

So that in truth , the greater the numbers are that comply with such Decrees , and perform their unconscionable and unlawful injunctions ; the more have such Imposers of wickedness , to throw guilt upon their heads , and to heap up Vengeance for them , and their Posterities . And their only true and real Friends , though here they are persecuted as their worst Enemies , are they that honestly and religiously stand out , and stick true and firm to the Truths or Laws of God , against them . For , whilst all others , against the Great Day of Audit , are placing new Debts to their Score , and inflaming the final Reckoning ; these spare them . And , by preserving their own uprightness , hinder more Guilt and Condemnation from being set to their Account , who , without any addition from them , are like , God knows , from 〈◊〉 compliances of others , their seeming friends ●●erein , but real Destroyers , to have infinitely ●●re than ever they will be able to bear , or ●●count for .

2. Secondly , he pertakes in the Guilt , qui non ●●hibet ; who , when he is in Place and Station for 〈◊〉 doth not duely shew himself , to stop and pre●●●t it .

1. Sometimes , Men have the Power in their 〈◊〉 hands , as Eli had , both as a Magistrate and 〈◊〉 , over his Sons , either to Cure and Re●●ess , or exemplarily to punish their shameful ●●ings . And if they neglect to use this Power , 〈◊〉 . Restraint or Punishment , they partake in their Sins , which such impunity has encouraged . Thus God † † 1 Sam. 2.29 , 30. &c. 3.13 . charges Eli with his Son's wickedness ; and punishes him for it , as well as them . And tells the Magistrates , that any ways connive 〈◊〉 him that gives his Seed to Moloch , and do not 〈◊〉 him ; that he will set his face , not only against that Man , but against his Family , or the People of his Place ; the word Family sometimes , ( as Jer. 8.3 . Mich. 2.3 . ) signifying the s●me as People , the People of a place antiently ●●ing reckon'd to some one Family , as if they h●d all sprung from it , as Gen. 10.2 , 3 , 4 , 5 , &c. Contra Auxiliatores , vel obfirmatores ejus , as 't is render'd in the Chaldee Paraphrase ; i. e. against themselves , who by not punishing , may be said to confirm the ungodly in his impiety , as Grotius there notes : And all that go a whoring after , or , as the Septuagint , † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Consent to him , as , by conniving and not punishing , they were interpreted to do , Lev. 20.4 , 5. And St. Paul blames the Pastors at Corinth , as coming in for a share of Guilt with the incestuous Person , because they had not mourned to have him taken away , i. e. proceeded to Excommunication , which , in those days , used to be with Mourning and Lamentation , as at Funerals , 1 Cor. 5.1 , 2.6 . Such also was the case of Gallio the Deputy of Achaia , who , when he sat to keep the Peace , and do Justice , suffer'd Softhenes to be beaten even before the Judgment Seat , by a Popular outrage , and cared for none of those things , as the Text says , Acts 18.12.17 . When Rulers can look on , and see ill things done , without exerting the Power they are intrusted with , to curb and restrain them ; or , give liberty and connivance , as Gallio did , nay , perhaps , encouragement to Rabbles , to act their Outrage and unjust Violence , either for punishing , or curbing those they would willingly see brought down : by not giving check to these wickednesses , they make them their own , and become answerable to God for them .

2. Sometimes , as when 't is lodged in a certain number or Body of Men ; they are only sharers in Power , and to act in Concurrence with others , by common Consent and Opinion . And each one partakes here in any unlawful thing that passes among them , unless he openly interpose and protest against it , or visibly manifest his dissent from it . For what is decreed , or done at such Meetings , is all by their Authority , and in all their Names . And when the Debate comes , whether any particular thing shall pass as their Act or no , they sit there to speak their minds . And if they gainsay it not , it goes as if it were their mind ; and by such silence it comes to ●ffect , and they give as much Authority thereto , as if they had expresly consented . If an unrighteous thing is proposed , and waits for their consent ; if they suffer it to pass on without their denyal , it appears they were either for promoting , or permitting it . They did not prohibit it when they could , and when they were put thereupon . And qui non prohibet , quando po●●st , ac debet , jubet , says the Rule : by not prohibiting , they authorised ; their not gainsaying , in Moral estimate , is consenting to it . They are 〈◊〉 to do there , what they do visibly . And if then they do not visibly disclaim , and cast out such an unlawful thing ; they visibly approve , or give way to it . † † Mar. 9.40 . He that is not against us , is on 〈◊〉 Part , holds true in this case . That is , when a thing is sought to be carryed by any helps , by this saying , he is got over to its side , who , when he might , will not hinder or oppose it .

Accordingly , when any such thing passes , the construction is , as having every ones Consent , if 〈◊〉 gainsays it . Thus it is said , of the Company , or College and Council of Priests , whose share was so Great in the Jewish Judicatories , that they Murder'd with one Shoulder or Consent : because , if any of them had any dislike , or inclinations to justice in any Persons case , he kept them to himself , and , for ends , gave way to what injustice the rest decreed , not openly dissenting from it , Hos. 6.9 . And therefore Joseph of Arimathea , that Good and just Counsellor , as the Scripture stiles him , when he was against the Judgment of the rest of the Council , in the cause of Christ , shewed them he did not partake therein , by his open dissent from it . He had not consented to the Council and Deed of them , saith St. Luke , but had given his opinion and voice against it : openly owning afterwards the innocence of that just Person , and going in to beg the Body of Pilate , Luk. 23.50 , 51 , 52. 'T is not then for men in such Stations , thro timorousness , or politick considerations , to conceal themselves , when unrighteous , or unconscionable things , are going on . Their connivance and Permission , who are in Place and under obligation of Prohibiting , brings Guilt upon them : and , by not forbidding and opposing , they partake in the evils which are done .

3. Sometimes again , tho they are in no place of Power , to coerce and restrain ; yet they are in place of Teachers and Monitors , to admonish and give warning . This is the case of Ministers , who from this are styled Watch-men , Ezek. 33.7 . and c. 3.17 . Watching for your Souls , as they that must give an account , as St. Paul speaks , Heb. 13.17 . Their Care , and Calling , is to keep out sin , or to Reform it : so if others sin , thro' their neglect , or fault , they are more especially accountable for it .

They are more particularly Guilty of the sins of those committed to them , when their People either fall into any impious , or unrighteous way , or thing , or continue therein :

1. First , For want of their giving them warning . Thou shalt hear the word at my mouth , and warn 〈◊〉 from me , says God to the Watchman , Ezek. 3.17 . and c. 33.7 . they must not take the word of their Preaching , from any appearance of humane Advantages , or serviceableness of any way to Secular Purposes ; from its being set on by the arm of Authority , the heat of People , and cry of the times ; which is not to hear it from God's mouth , but from carnal suggestions . But if it is a breach of the mind or will of God ; however desirable that way may seem on those worldly accounts , as his Ministers , they must speak his word , not the World 's , and in his Name declare against it . And if any perish at such times , for want of their giving warning , God declares he will exact his Blood at their hands . When I lay a stumbling Block , or Opportunity and Temptation to fall from any Righteous way , before a Righteous Man ; if he turn from his Righteousness , and commit Iniquity , because thou hast not given him warning , his Blood will I require at thy hand , Ezek. 3.20 . Or , when a wicked man , that is already plunged in Sin and Death , continues therein , for that thou blowest not the Trumpet , and givest him not warning , nor speakest to warn the wicked from his wicked way , to save his life : his blood will I require at thine hand , v. 18. and c. 33.6.8 .

The Ministers work is to save Souls alive , by the ministry of the Word . And if any Souls dye , for want of the word ; their death is owing to a want in his ministration : and he is guilty of the blood of Souls , by not speaking the word , or being silent . His giving warning , is necessary , as God says in Ezekiel , as to save his Peoples , so to deliver his own Soul , c. 3.19 . and c. 33.9 . And St. Paul says , they must keep back nothing that is profitable for them , Acts 20.20 . but declare to them the whole counsel of God , that they may be pure from the blood of all men , v. 26 , 27. But of all other times , it is not for them to hold their tongues , when danger and temptation comes . Then their Flocks need most of all to have , and take warning ; and therefore then are they more especially bound to give it . When those ways of death are recommended to them , the Word is most necessary to keep them alive ; and therefore then especially the Ministers thereof are to administer it . When the Watchmen seeth the sword a coming , then is he at his peril , saith God , to blow the Trumpet , and warn the People of it , Ezek. 33.6 . When he seeth the Wolf coming , i. e. any terror or wolfish Cruelty , to force on an ill thing ; then is his time to call out to the Sheep , and by the greater fears of Religion , to guard them the best he can against it , as we learn from our Lord , Jo. 10.11 , 12.

2. Secondly , Through their misleading them , if they do not only fail to warn them from an ill way , but go before them therein . The Shepherd is to lead out his sheep , and go before them ; and they are to follow him , as our Lord says , Joh. 10.4 . And their going wrong must therefore be more especially chargeable on him that leads them wrong ; the st●aying of the Flocks , imputed to the straying of the Guides . Especially , when they lead them wrong , in the Ministries of their Function and in the very house of God send up from themselves , and their Congregations , such an Offering , as , instead of ho●ouring God , shall prophane him . This God mightily resented among the Jews . Both Prophet and Priest are prophane , yea , in my house have I found their wickedness , saith the Lord . Therefore th●s saith the Lord , concerning the Prophets , Behold , I will feed them with wormwood , and make them drink the water of gall : for from the Prophets of Jerusalem is prophaneness gone forth into all the Land , Jer. 23.11.15 . These ways , if their People follow , and are led by them , turn even their piety into prophaneness . Or , if they see through them , and discern the Pollution , it makes the Lord's People to transgress , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Septuagint render it , i. e. it makes them refrain or forbear God's service ; yea , to abhor the Offering of the Lord , which God took so heinously at Ely's Sons , and sets down as a special aggravation of their wickedness , 1 Sam. 2.17.24 .

And thus it is , when the Ministers of God shall go before the People , in an idolatrous or superstitious worship . Or in prostituting and prophaning of Prayers and Praises , to immoral uses , ( immorality and injustice being as certainly abominable to God in worship , as superstition is ; ) applying all the Solemnities of Prayer and Thanksgiving , to the countenancing and carrying on of wicked and unrighteous things . As the Jews , who , whilst they were going on in the greatest immoralities , as Theft , Murder , Perjury , &c. would in the midst thereof recommend themselves and their ways to God , in his own house , ( so prophaning the most sacred Services of Religion , to credit and set off their wickedness , ) and say , we are deliver'd to Do , or , as the Syriack , deliver us , O Lord , whilst we are Doing all these abominations . By which prophane usage , his house , as he says , was become a den of Robbers , or a place to protect , to shew forth , and carry on injustice , in their eyes , Jer. 7.9 , 10 , 11. Or , when they go before them , in horribly perverting the Solemnities of Repentance , their Fastings and Humiliations , not to cure , but to carry on their unrighteousness . As the Lord complained of the Jews , who fasted for unjust strife and debate , and to smite , not in a righteous cause , but with the fist of wickedness : not with intent to let the oppressed go free , and to break every yoak , ( or depraved judgment and sentence , as the Chaldee ; ) nor to loose the bands of wickedness , i. e. tied on by the Congregation of wicked Judges , in fraud of the innocent , as from the Chaldee Grotius notes ; but to bind those bands still faster on , Isa. 58.4.6 . Or , lastly , when they shall lead them on in gross hypocrisie and dissimulation , uttering those desires or affections to God in words , which they neither have themselv●s , nor would have others to have , in their hearts : which may come under the sending forth hypocrisie through the Land , or gross dissimulation and plain mockery of God , that , according to the rendring of the margin , is so severely threatned , Jer. 23.15 . When the Ministers of God , who , in Prayers and Devotions , are the mouths of the People , shall by these , or any other ways , put ill things into their mouths , and lead them on , not in a pure , but in a polluted and prophane Service ; or otherwise , in any wicked , or unrighteous thing : t●ey are accountable for their followers , as well as for themselves ; and must expect to share in their Peoples unrighteousness or impiety , as well as to bear the burthen of their own .

3. Thirdly , Through false Doctrine , when they teach them to † † Isa. 5.20 . take darkness for light , preach peace where they should denounce judgements : and so , either at first seduce , or afterwards s●rengthen and confirm them in any ungodly , or unrighteous thing . This is like to be the consequence of the former . For , if once the Guides go before the People in an unlawful thing , their practice will be headed by a Doctrine , to call in others , and to justifie and bear out both what their People and themselves have done . And thus to teach Men to sin , is to be guilty of their sins with a witness . He that shall break the least of these Commandments , and shall teach men so ; shall be called the least in the Kingdom of Heaven , Mat. 5.19 . And thus it is , when the Ministers of Christ instruct and hearten on their followers , to do any thing contrary to right and justice , to Christian simplicity , truth , and faithfulness , to their Promises or Oaths , to the Duties they owe God , or God's Vicegerents , or to any Commandment , respecting either God , our Neighbour , or our selves .

This teaching others to go against the obligation of any of God's Laws , is commonly by distinguishing away a Duty , so to shorten and abridge it , that it shall not reach us . Or to blanch and varnish over our own actions with palliations , or fair Pleas and Pretences of excuse ; that they may not be thought to oppose , or infringe it . This pains , in making such Fig. leave covers for moral Nakedness , and starting plausible Palliations for foul Practices , God taxes as daubing in the false Prophets . One , that is the People , Built a Wall , says he , viz. of ill manners : and loe ! others , i. e. the false Prophets whom he there accuses , Daubed it with untempered Mortar , i. e. palliated or blanch'd it over with fair Colours and Pretences , that thro these , as Grotius notes , men might not see the filthiness of their Vices , Ezek. 13.10 .

Such was their Pretence , who bore the Jews in hand , that the securing of Religion , or of Gods Temple and Service , would defend and warrant them in any Acts of immorality and unrighteousness . The Temple of the Lord , the Temple of the Lord , was what they had to oppose , as a sufficient defensative , against all denunciations of judgments , for perversion of Justice ; and which therefore God tells them were lying words , and would fail those that relyed on them , Jer. 7.4.8 . And when there was nothing but Bribery and Corruption , the Heads judging for Reward , and the Priests teaching for hire , and the Prophets Divining for Money : yet would they say , none evil can come upon us , and that leaning on the Lord , because the Lord is amongst us , Mich. 3.11 . And this Grotius conceives was the Salvo of those false Prophets of Jerusalem , who so strengthened the hands of evil-Doers , that none returned from his wickedness ; viz. as he explains it , by flattering them in their vices , and promising things prosperous , because of the Temple , and the House of David , Jer. 23.14 . These Salvos and Palliations , they wo●ld still start anew , as , in the way they were i●gaged in , any came to need them , and fit them to every ones case . Which God , in Ezekiel , calls making Kerchifs , or Vales , for every Stature , i. e. as he Comments , fair Pretences to cover the sins both of great and small , Ezek. 13.18 . And these base flatteries , to please and bolster up Sinners , St. Paul absolutely disclaims thro' the whole course of his Ministry . Neither at any time used we flattering words , courting favour by speaking pleasing things , or suiting our Preaching and Doctrines to the humours or necessities of Men , like the temporizing Gnosticks , 1 Thess. 2.5 .

These Palliations and Pretences they would still change , as put to it by new necessities . Or , go off from one , when it was sore pressed , or seem'd more weak , to another that could promise to help them better out , and was thought able to bear up that wicked or unrighteous Act which they sought to defend by it . And accordingly , of the False Prophets , the Spirit of God observes , that they caused his People to err , as by their Lyes , so by their Lightness . Still shifting Principles and Pretences , as serving turns and necessities did inforce ; thinking and saying , now this thing , and anon that , very unconstantly , as Vatablus explains it , Jer. 23.32 .

And by such Salvos and deceitful Pretences , shifted as oft as their Necessities or new Tryals would require it , they bolstred up Sinners in their sins , and made their Consciences be at ease in the way of their unrighteousness . This God stiles , sewing Pillows under the Elbows , it being a way to make take their sins soft and easie , whereupon to settle and rest themselves ; and for which he denounces Woe against the false Prophetesses , Ezek. 13.18 . Or , at other times , speaking Peace to them , to whom no Peace , but terror and indignation doth belong . As the false Prophets did , against whom God declares , that his hand should be upon them ; and that they should not be in the Assembly of his People , or place of teaching any more ; nor their Names stand in the Roll of Israel ; nor they ever return into their Country again , as others should at the end of the Captivity : because , even because , they have seduced my People , † † Jer. 23.17 . saying Peace , and there was no Peace , Ezek. 13.9 , 10.

Now , when the Ministers of Christ , and Guides of Souls , shall not only by neglect of warning , contribute to the Peoples sin ; but shall come , moreover , themselves at any time to lead them on by Example and Doctrine , and speak Peace to them therein ; it makes a deplorable State , and must needs make a sad reckoning . For ,

1. This must needs draw the People by Troops into unrighteous ways ; and prevent their return from them . Especially , if it happen that they have a great appearance of present ease and interest in this world , to draw them on : as well as the Authority and Doctrine of their Guides , to justifie them therein . So that by this means they will be answerable for the sinning , and sinful persisting of their People and Followers ; which will lye not only at the Peoples , but also at their Teachers Doors . Thus God charges those Prophets , who , by starting Salvos for unri●hteous Actions , or † † v. 10. dawbing for sinners , or † † v. 18. ●●wing Pillows , had made them hope for Life in those ways ; that they had strengthned the hands of the wicked , that he should not return from his wicked way , Ezek. 13.22 . And this again he lays to the charge of the Prophets of Jerusalem , that by their Lyes and Adulteries , or Adulterations and ●alsifications of their Duty in these points , by ●●ch Salvos , they had strengthned the hands of evil-doers , that none doth return from his wickedness . Which he cries out of as an horrible thing , and for which he says , they are all of them as abominable to him as Sodom , Jer. 23.14 . Whereas , had they in the day of tryal stood firm , and had caused his People to hear his words ; then they 〈◊〉 have turned them from their evil way , and from the evil of their doings , v. 22.

● . And by drawing them into sin , and detaining them therein , it throws them into death and destruction , which lays their blood , as the Scripture says , at the Watchmens doors . For whether it be with , or without warning , that the People come into the ways of death ; 't is death still , which is at the end thereof . The same wicked man shall dye in his iniquity , though thou givest no warning , saith God , Ezek. 3.18 . he shall dye in his sin , v. 20. and c. 33.8 . Though the false Prophets deceived them , as Jeremiah † † v. 13. suggested to God in their excuse ; yet shall the People fall into ruine , and I will pour their wickedness upon them , Jer. 14.16 . When the blind are led by the blind , saith our Saviour , or a blind People by blind Guides , both shall fall into the ditch , Mat. 15.14 . The People at such times are generally misled by false Guides , because they wish for such , and will hear no others . The Providence of God leaves the● not utterly destitute of faithful Monitors , but they turn a deaf ear to them . They are bent upon wicked and unrighteous ways , and love to be flatter'd and bolster'd up therein : yea , too oft , God knows , are ready to bite and devour any that shall freely and faithfully reprehend them . And this makes their Guides to lean to flattering Doctrines ; to do , and say , what will please , not what should profit . So that here is a circle in sin : they first lead , or drive their Guides , and then are led by them . And if they will be thus misled into destructive courses , it is at their own peril . They are misled into death , as well as into dangers : their being misled will burthen and condemn their leaders ; but will not clear and excuse themselves .

3. It casts , as the People , so the Guides and Ministers themselves , into daily and new trains of sin . The way of virtue and uprightness is uniform , and always the same : but there is nothing , but variety without end , in folly and wandering . When once men give way to make false steps ; after they have made one , they will soon be call'd upon to make another , and never know when to give over . It is in ill ways , as it is in ill reasonings , there is a nearness and connexion among them : and once grant one wicked method , which is a moral absurdity , and , according to the Rule , dato uno absurdo infinita sequentur , infinite more will follow it . Thus God tells the false Prophets , who strengthned the 〈◊〉 of the evil doers , by their unrighteous shifts 〈◊〉 Salvos , that , having got thus upon an ill ●●●tom , and in unrighteous ways , their way should 〈◊〉 unto them as slippery ways , wherein they would 〈◊〉 be able to hold their feet ; and that also in 〈◊〉 darkness , where they would not have light e●ough to see where they might make the ●●●est step ; and after all , that in this way they 〈◊〉 be driven on . And numerous must their ●●lls be , who are posted on from thing to thing , 〈◊〉 all in a way where they have no light , and most unsure footing , Jer. 23.12 .

4. It also intraps , and punishes them in these sins . By taking these false ways , they do not usually escape , but meet their fears ; and , 〈◊〉 of getting from , run into troubles and calamities . Their false ways , and flattering hopes , and talk of deliverance from threatned evils , God turns into real overthrow by them . Thus , of those Prophets , that would promise deliverance by their own false ways , and fancied grounds , 〈◊〉 a People that did not put away , but hold fast their unrighteousness , and perversions of justice , and say the sword and famine shall not be in this Land ; by sword , and famine , shall those Prophets be consumed , saith God , Jer. 14.15 . And to those false Prophets , whose study lay in excusing and blanching over sins , by unsound pretences and palliations , or daubing the wall with untemper'd mortar , as 't is call'd in Ezekiel , God declares , that the wall shall fall , and that they shall be consumed in the midst thereof , Ezek. 13.14 . Their ways are slippery , and dark ways , as we heard from the Prophet Jeremy , and when driven on , they shall fall therein , and have evil brought upon them , Jer. 23.12 .

5. It will bring them to shame , at the discovery of the rottenness , and unsoundness of their Principles . Their daubing is liken'd to untemper'd mortar , which , for want of straw , or good tempering , cannot stick long together . It will first or last be broke to pieces by God , who sets himself against it , to disgrace and overthrow it . Though it strengthen it self never so much , in names and numbers ; and though men should still fall off , and the way of righteousness be forsaken of all its friends , and greatest visible supporters : yet will God never desert that way , though man doth ; and when some forsake it , he will not want an instrument , but raise up others to defend it . No Combinations of men shall ever make falshood to be truth , or wrong to be right . Nor , as he told the Jewish daubers , will he allow them long to appear so , before he wash off the paint , and break down the wall , and discover the foundation of it . Say unto them that daub it with untemper'd mortar , saith he , that it shall fall : there shall be an overflowing shower , to wash it away , and hail stones shall beat it down , and a stormy wind shall rent it , Ezek. 13.11 . I will rent it with a stormy wind , in my fury , saith he again , v. 13. I will break down the wall that ye have daubed , v. 14. I will accomplish my fúry upon the wall , and upon them that daubed it with untemper'd mortar . To wit , the Prophets of Israel , who thus plaster'd over a wall of wicked ways , with a daubing of untemper'd , or unsound Salvos and Pretences , v. 15 , 16. Repeating it thus often , as † † ad v. 14. Calvin notes , because the People were so strangely bewitched 〈◊〉 these fair covers and palliations . These Principles , as he continues to add , shall be lost and buried : I will say unto you , the wall is no more , 〈◊〉 they that daubed it , v. 15. They shall be ●●id so bare , so openly detected , and universally condemned , as to turn into a reproach and by-word . When the wall is fallen , shall it 〈◊〉 be said unto you , where is the daubing wherewith 〈◊〉 have daubed it ? v. 12.

6. Lastly , To compleat the sad consequences of such falls , in the Guides of Souls , as they are thus full of guilt , so are they , on the other side , of all others the most empty of hopes , and appearances of cure . The Ministers of Christ are the reformers of manners ; like the 〈◊〉 , as our * * Mat. 5.13 . Lord compares them , saying , ye are the salt of the earth , which is to season all other things , and keep out putrefaction and rottenness . If the People sin then , the Guides are set to season and amend them . But when the Guides themselves are fallen , to lead others on , and teach them unrighteous ways ; what so likely means is there left , for their new seasoning , and reformation ? If the salt have lost its savour , wherewith shall it be salted ? It is thenceforth good for nothing , there being no use for insipid salt , but is to be cast out , and trodden under foot of men , was the saying of our Lord , Mat. 5.13 . Have salt in your selves , therefore , is well added in St. Mark , since , when the savour is once lost , it is so hard to restore it , Mar. 9.50 .

By these things it may appear , how the Guides of Souls , who are in place of warning and instructing , and Magistrates , or Men in power , who are in Authority of punishing or restraining , may partake of other mens sins , by not prohibiting .

3. Thirdly , He partakes in the guilt , qui ministrat , that acts in subordination under an higher Power , or ministers in an unlawful business .

The Roman Law was more favourable to persons under Command , imputing the action , not to the inferior , who was but as the instrument , but to the superior , who required , and was the Author of it . To that purpose are these rules of Law . Velle non creditur , qui obsequitur imperio Patris , vel Domini . * * ad Calcem Just. instir . p. 219. Reg. Juris 4. ex Vlpiano . Is damnum dat , qui jubet dare ; ejus vero nulla culpa est , cui parere necesse sit . † † Ib. p. 236. Reg. Jur. 169. è Paulo . Particularly as to Servants , they were so much under their Masters power and command , as not to be accounted a separate head in Law , nor was an action to be commenced either by them , or against them . Cum servo nulla actio est . * * Ib. p. 230. Reg. Jur. 107. è Gaio . Ad ca , quae non habent Atrocitatem facinoris , vel sceleris , ignoscitur servis , si vel Dominis , vel his qui vice Dominorum sunt , ( veluti tutoribus , ) obtemperaverint . † † Ib. p. 23 Reg. 157. ex Vlpiano .

But as to the account of Conscience and Religion , Christ tells his followers , that they must be no Mans Servant in a forbidden thing . For he that is call'd , being another Man's Servant , is call'd to be the Lord 's Free man , and must be at liberty to serve him . Being bought with a price , they must not be the Servants of Men , 1 Cor. 7.22 , 23. Among those that are baptised into Christ , there is no difference of bond or free , but the same Rule of living , and way to Heaven for both , Gal. 3.27 , 28. Col. 3.10 , 11. So that the Pretence of being under Authority , and acting in subordination , must never carry any Christian against any of his Lord's Precepts . If it is an unlawful thing , as a Christian , or as Christ's Servant , he cannot minister therein . And if , notwithstanding the voice of his heavenly Lord to the contrary , in regard to an earthly Lord , he will yield to minister and act in it : he dips his hands in the guilt thereof , and is answerable for it . Wo to them , saith God , not only that decree unrighteous decrees , as Judges and Rulers ; but also to them , that write grievousness , or , as the margin , to the writers that write grievousness , i. e. the Scribes , that write down and promulge what in justice the other have prescribed , Isa. 10.1 . Thus the Captains of fifties and their Companies , who would go upon the impious errand , of apprehending the Lords Prophet , were guilty , and punished accordingly , as well as he that sent them , 2 King . 1.9 , 10 , 11 , 12. And one thing among others of higher Nature , whereby the Scripture expresses Judas's partaking with the Jews in that Wickedness , is his being Guide to them that took Jesus , Act. 1.16 . Accordingly , the Apostolical † † Can. 71. Canons punish Christians , for performing ministerial services , as carrying Oyl , and lighting the Lamps in the Gentile Temples , or Jewish Synagogues . And on the invasion of the Goths , and other Barbarians , who fill'd those parts of the Empire with Spoils and Murders , the Canons of St. Gregory Thaumaturgus , ( confirmed by the 6. Gen. Council in Trullo , Can. 2. ) Censure those Christians , who , tho under their power as their Captives taken by them before , would yield to come along with the Barbarians in these incursions , to † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 St. Greg. Thaumat . Can. 7. shew them the ways , or houses , which the others were ignorant of .

4. Fourthly , He is a sharer in the Guilt , Qui adjuvat , who not only Ministers under another , as an inferior , whereof before ; but , as an Equal or Complice , helps it forward . He that will freely furnish out necessaries , or do his part to bring it about , or any way help another to Sin , therein Sins with him .

Thus it is ,

When they will put their Forces , or Furniture , to his , as to a common stock , by a joynt Supply to accomplish and bring it about . Cast in thy Lo● with us , let us all have one Purse : was the Voice of those that invited others to come in for a share in their Wickedness , Prov. 1.14 .

When they are to be Partakers in , and have a Dividend of the Profit . The Receiver , as we use to say , is as Bad as the Thief . And when thou sawest a Thief , thou consentedst with him ; or , by accepting a Proffer'd share of his Gettings , camest in to be a Consenter , or Complice in his wickedness , Ps. 50.18 .

When they are Partners with them , in their Counsels , Cares , and Studies , to bring their wickedness to effect . Thus in the Psalmist it follows , and hast been Partaker with the Adulterers , one intrusted with their Counsels , and laying thy head together with theirs , for the accomplishment of their Lusts. This is being of their Club , and coming in to the Confederacy and Counsel of the wicked : which is the way , not only to partake in the ill they Do ; but to lose all Remains of Virtue and Goodness , and come to be as bad as they . If Designers of ill , shall form themselves in Bodies , and meet to Consult , and Carry on their Ungodly , and Unrighteous ways ; it is high time , for all that would keep innocent , to stand off , and look to themselves . The warning of Jacob , is the best Advice that can be given in this Case . O! my Soul , Come not thou into their Secret , and unto their Assembly , mine Honour be not thou united , Gen. 49.6 . Such Complices may have their several Posts in acting ; but , being all Privy to the thing , and acting in their Respective Stations to help it on , they are all as one man in the Sin . Paul was a Principal in the Death of Stephen , tho his Part was not to throw a Stone , but to keep the Rayment of those that slew him , Act. 22.20 . Being all ingaged in the same Cause , tho some may have a different task therein ; as his part is , that goeth down to the Battel , so shall his part be that tarryeth by the Stuff , saith David , they shall part alike , 1 Sam. 30.24 . And agreeable to this , is the 71. Canon of St. Basil ad Amphilochium , decreeing equal Punishment , to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those that are conscious or Complices ; as to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Actors and Effectors of any Wickedness .

When they Perswade to it : for to Perswade an ill thing , is to bear a Part in it . As Eve did Adam , to eat of the forbidden Fruit ; who was taxed , not only for her own , but for his Sin , and for being first in the Transgression , Gen. 3.16 , 17. and 1 Tim. 2.12.14 . And as Jezabel was , for the wickedness of Ahab , because she stirred him up to it , 1 King . 21.25 . And if , by importunities , they urge and weary those to Do a Wicked or Unjust thing , who are timorous , or backward and unwilling to Do it of themselves : they shew more Malice , and come in to Partake higher , and be Deeper in Guilt , than the very Actors . So our Saviour speaks , in the Case between the Jews , and Pilate : they urging and importuning him to Crucifie our Lord , against his own Desire and judgment . He that delivered me unto thee , saith he , hath the greater Sin , Jo. 19.11 . And so 't is in the unjust Clamours of the Populace , ( whether greater or lesser Vulgar ) when , at any time , they seek to terrifie and overawe Magistrates and Judges , and , under the Name of demanding Justice , call for the greatest iniquity , and unjust Violence : which brings all the innocent Blood , that is thereby shed , upon their own heads .

When they furnish out Provisions for it : as still to set on strong Drink before those , who , as they plainly see , Design to be intemperate ; or , lend a Sword to one whom they perceive intending to commit Murder therewith ; or , bring a man a burning Coal wherewith to Fire the Temple ; or willingly to furnish out , and equip a Person any other ways , for a wicked and unrighteous Business . This Administring of Furniture and Provision , for an Unlawful Act , is to partake in it . For those are a necessary help , without which the Actor , as wanting matter to sin withal , would not be able to fulfil his Lust ; and so will readily own himself beholding to them for it . † † Ro. 13.14 . Make no Provision for the flesh , to fulfil the Lusts thereof , is a Rule to keep clear of Sin , either in our selves , or others . The Law requiring us to Love our Neighbour , as we do our selves ; and no more to set on sin , or help out an unlawful Deed , in their Case , than in our own .

When they Express Good wishes , and Pray for success to it . For , since Events depend most on Providence , Prayers to God are among the highest Assistances : And a man cannot shew a more real Concern and Espousal of any Act , than by Endeavouring the best he can to engage God for it . He that bids him God speed , is Partaker of his Evil Deeds , says St. John , 2 Jo. 11.

When they go out Lovingly to Meet and Welcome them , or Friendly Harbour and Receive those in their Houses , who are going upon ungodly , or unrighteous Errands . This shews their heart goes along , and that they are ready to further , as it falls in their way , and take part with them . Thus , Jehu's , is set off by his coming to Meet him , 2 King . 10.15 . And , Receive not the bringer of false Doctrine into your Houses , saith St. John , when he Cautions against Partaking in his Evil Deeds , 2 Jo. 10.11 . And thus , on the Canon of St. Basil , equallizing the Complices or conscious , to the Actors of a wicked business , † † ad Can. 71. S. Basil . ad Amphiloch . Balsamon notes , that he , who Hides and Harbours a Thief , is a Thief in the account of the Civil Law . And those , who were studious to conceal and shelter the man who had offer'd his seed to Moloch , or to hide their eyes from discovering him , the Law taxes as going a whoring after him , or , as the Septuagint , † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Consenting and thinking the same with him , Lev. 20.4 , 5.

5. Fifthly , he partakes in the Guilt , Qui approbat , that is pleased with an ill thing , or Applauds and Defends it , or him that doth it . For this shews such a mans Heart is a Party , tho his hand was not : and that he wants only opportunity , and temptation to Do the like . And by Approving afterwards , he confirms him that did the Deed ; and encourages him to persist therein , or to go on . Nay , such come in oftentimes , not only as Partakers ; but , by way of aggravation , as being worse than the Principals and Actors : these ingaging themselves therein without the others Temptations , which may plead some infirmity ; and that argues them to have more Malice , and to be more fully bent on the Wickedness . So , in the rank of Sinners , these are set higher by St. Paul : not only Do the same , but have Pleasure in those that Do them , Ro. 1.32 .

Such are

He that inwardly delights , and takes Complacence in a wicked , or unrighteous Act : which is to take part thereof , in Will and Affection . And this is one thing , whereby the Scripture expresses Saul's Partaking in St. Stephen's Murder . And Saul was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , approving and well pleased with it , or Consenting to his Death , Act. 8.1 . It is what the Apostle so severely Censures in the Romans , that what ill they did not act themselves , they were glad of , and had Complacence in , when they saw , or heard it done by others . Not only Do the same , but take Pleasure in those that Do them , Ro. 1.32 . Quid refert , says † † Philip. 2. Cicero , ●rum voluerim fieri , an gaudeam Factum ? 'T is the same thing , whether a man wills before to have a thing done , or rejoyces in it when it is done . The Will in both is the same : And if he did not will it before the Fact , that was only , as not being informed thereof , or asked the question .

He that Praises it . † † Quid interest inter Suasorem facti , & probatorem . Cic. ib. He is as Guilty that Applauds , as he that Perswades to it , says Cicero . Nay he comes in deeper than a meer Actor , and turns Factor for it . For to Praise , is both to justifie , and take part with him that did it ; and to recommend , and take part before hand with any other that shall do it . It sets off the Wickedness , not only as an innocent , but as a worthy and honourable thing : So to make the Offender , instead of turning Penitent , to grow Proud thereof ; and to draw in others , ( men beng naturally covetous of Honour , ) to Do the same . And he , that looking on one side , will Praise the Evil , looking on the other , will be as ready to Vilifie , and Expose the contrary Good . So that such Commenders , and Extollers of Unlawful Acts , in the degrees of Guilt , may bid fair for the top of David's Scale , viz. to sit down in the Seat of the scornful , Ps. 1.1 . And thus a Commender partakes , not only when he Signalizes himself , and is particular in Praises , but if he strikes in with the common Cry , and bears a part in the popular Voice , when it is unjustly loud , to cry up ill , or to cry down any virtuous and good things . Had we been in the days of our Fathers , say the Scribes and Pharisees , we would not have been partakers with them in the blood of the Prophets , viz. By joyning in the general Cry and Clamours for their Blood , or Applauses of those that shed it , Mat. 23.30 . And St. Paul gives it as one instance of his partaking in the death of the Saints , that , when they were put to death , he Concurred in the Popular Acclamations , and bore his part in the Common Cry , or gave his Voice against them , Act. 26.10 . Thus easily and unwarily may rash , or timorous and complying Persons , in Hot and Violent Times , plunge themselves in guilt , by Applauding as the number doth , and speaking well , as others about them do , of any impious or Unjust Ways or Acts , which those times shall happen to be fond of .

Next to him that thus Praises and Extols , I add him that Justifies and Defends it . Such men will maintain it , if not as meriting praises , yet , however , as innocent and blameless . To become thus a Pleader and Advocate for any wicked or Unjust Act , is highly to take the part thereof . It has many Partakers , on account of good will and inferiour assistance , among those that cannot pretend to be the Patrons and Defenders of it . He that will undertake to Defend , is no whit inferior to him that Commits a Fault ; nay , in great respects beyond him . In as much , as he that Commits it may be carried on against his mind , by temptation , and infirmity of passion : but he that Defends it , is for it in mind and judgment .

Next to this , he Partakes , who , though he doth not come openly and fully to Defend , yet ●isibly Countenances and Approves it ; so far as he joyns his will and carriage , his opinion and suffrage to the Offenders , so far he partakes in the Offence . Every expression of Approbation , in proportion to its degree , puts him into the Evil-doer's Cause , and makes it his own .

Now , such Countenance and Approbation it is , when they are kind and friendly , as I noted , in Saluting , Entertaining , or going out to Meet him , as he goes about the Evil Thing . Do not Salute , or bid him God speed , nor receive him into your houses , that ye partake not with the bringer of false Doctrine , was the Rule given by St. John .

When they look on in the Act , without any shew of Horror or Dislike , and as Men pleased and delighted with it . This is to shew Favour to an ill thing , which is to partake with it . Accordingly , St. Paul gives this as one instance of his being a Party to the death of St. Stephen , that he was standing by , or looking on with Liking , as one Consenting to them , Act. 22.20 . And therefore he directs us , when we are present thereat , to manifest Dislike , or Reprove them in a Work of Darkness , that we may have no fellowship with it , Eph. 5.11 . And thus the Fathers taught the Christians , about communicating with the Sins of the Heathen Shows or Spectacles . We think it no great difference , says * * Legat. pro Christ . p. 38. Athenagoras , whether a man be a Pleased Spectator , or an Author of the Murther . Whilst Willingly , and with Approbation they behold them , they act over all the things that are done , by seeing , and assenting to them , says St. † † De Gubernat . Dei , l. 6. p. 191. ed. Ox. Salvian .

When they would put on the outward dress , and appear like him that doth it . This is in appearance to partake with the sin , though in heart they are against it . And accordingly , to the World they appear as Actors therein , and are reputed as Parties to it . They go Halting indeed , and it may be are not what they seem . But though they do not admit the whole , they take part therein : the outward shew and form , though not the inward Sentiment and Approbation . This it to Do what Elihu justly reprehended , but unjustly fasten'd upon Job , to go in company with the workers of iniquity , and walk with wicked men : or to borrow their shape , and say and Do , shew and seem , as if a man were one of them , Job 34.8 . Thus did the Judaizing Gnosticks , who , to avoid Persecution , said they were Jews , and seemed zealous for Moses ; but inwardly were not , nor kept the Law , ( as St. * * Gal 6.12 , 13. Paul also notes , ) Rev. 2.9 . Thus also , as I formerly observed , were the Libellatici of the Primitive Church ; who , though in truth they had done no such thing , yet sought to be numbred , and pass among those that had done sacrifice to Idols . But besides , the insincerity hereof , which I have shew'd above , this is plainly to take part with those ungodly ways , giving them the visible part and appearance , whilst the invisible is Reserved to God . It is Halting between two Opinions , as if God , who in point of Worship declares himself a jealous God , would in that Worship admit Error and Wickedness to go halves with him , and be his Partners , carrying away the outward , whilst he doth the inward Service .

Lastly , he shares in the Guilt , who , though he d●th not inwardly approve , nor Praise it to oth●rs , yet deceitfully Complements the Actor of an i●pious or unrighteous thing , and flatteringly ●●●lauds it to himself . This Carries with it the Guilt of praising an evil thing , which it doth to the Guilty person , and aggravates it with Falshood and Dissimulation , speaking therein contrary to their own Opinion . It Flatters the Offender in his Evil Way , which is to harden him in his Sin , and bar all thoughts of Repentance or Restitution , and make him not only ready , but ambitious to repeat the same again upon the next Temptation . And this is to partake in one Sin , and to prepare him for more , laying before him new snares , both of Sin and Danger . A man that flatters his Neighbour , spreads a Net for his feet , saith Solomon , Prov. 29.5 . A flattering mouth , says he again , worketh ruine , Prov. 26.28 . So that such a Caressing and extolling Fatterer comes in , and Partakes , as a cause , both of his sin and Fall .

6. To all these ways of Partaking in the Sins of others , may be added , lastly , the contributing thereto , by the scandal of our Falls , or ill Ex●●ples . All ill Examples are but too powerful in promoting ill things . Good Examples are not so successful in kindling Virtue , as bad ones are in Propagating Vice . The main Reason is , because Wickedness is more agreeable to corrupt Nature and inclination ; and Virtue and Holiness are Cross to it . An ill Example leads them to follow Nature , but a good one to over-rule and subdue it . So they readily follow one , because it calls them only to please themselves , and are more hardly wrought on by the other , as calling them to Self-Denials . Which is the true Cause , why the Devil and his Servants have so many more Followers in this world , than God and his Saints : he and his instruments inviting them still to ways that pursue their fleshly Lusts and Passions , but the other to curb and restrain them .

Now the State of Mankind being thus , and corrupt Nature like tinder , most ill Examples , that are all as so many sparks of fire , will be apt to catch one or other . But then they are most unhappily influential , when ill things are committed by Parents and Magistrates , or by Men in Power and Authority over others . For then , besides their conduciveness to ends and inclinations on other accounts , they are taken up , as the way to have an air of greatness , or to gain favour , and recommend themselves ; or to be like those whom Nature has made dear , or Honour great and glorious in our eyes . Or , when they are acted by Persons of note and eminence , for Wisdom and Goodness . For then they come , as having lost their illness , on a presumption no ill could come from such Actors . Nay , if they are Pillars of Truth and Piety , in deference to their Judgments , numbers of good minds are apt to distrust their own , and call in question even the plain Voice of Conscience , and the clear Sense of Good and Evil , Right , and Wrong . So that such mens Falls , never go alone , but strengthen the wicked in their Evil way , and shock the strong in the way of Truth , and turn the weak out thereof : Yea , they put a reproach into ●he mouths of its Adversaries , and make the way of Truth and Righteousness to be evil spoken of . All which , to their own , adds the sins or falls of many others . And this must accumulate guilt , and inflame reckonings . He that by his sin , draws others , not only to sin after him , but to blaspheme , must needs precipitate others as well as himself into destruction ; and so will be guilty , and answerable for as many as he has drawn into guilt with him , G l. says Salvian .

Thus , by all these fore-mentioned ways , to omit others , may Men make themselves Guilty of others Sins . Though they are not Actors in an impious or unrighteous thing , yet if they enjoyn it ; or , being in Power , do not use their Power to prevent and punish it ; or , in things that go by consent , if they do not expresly refuse their consent when 't is asked ; or , if Ministers , if they neglect to warn against it , or mislead their People , and go before them therein , or invent Salvo's , and unsound Palliations , to defend and ●olster them up in the same . If , when in Service or subordinate Office , they Minister in an Unlawful Business , or help it forward , as Complices in Studies or Counsels , as persuading to it , or furnishing out Provisions for it , or praying for the Success thereof . If they approve of it when 't is acted , being inwardly delighted therewith , or appearing to Praise it , or Defend it , or visibly to Countenance the Actors going about it , or stand by , and look on with Delight whilst 't is a doing . Or if , when really they Dislike the Fact , they yet appear to the World like one that Doth it , or Deceitfully Complement and Flatte● the wicked Actors thereof . Or , lastly , if by the scandal of their ill Examples , they Draw others into Guilt , as well as themselves . By all these ways may Men , that act not the Guilty and Unrighteous Things themselves , draw other mens Guilt upon their own Heads . And 't is the part of Spiritual Prudence , when they keep out from the Execution of any Wickedness , in the direct Act : to take care , moreover , that it do not reach them in the Rebound , and that they do not , by any of the foresaid ways , partake in their Crime , who are engaged therein .

CHAP. X. Of Reliance on Providence , and of the Benefit Religion makes by outward Sufferings .

FRom what I have before said , of the Folly , as well as Wickedness of the First Rule of worldly Prudence about Means and Method , viz. Doing Evil that Good may come . I shall proceed now briefly , to note further on that Point .

3dly . A Third Rule of Spiritual Wisdom in pursuit of its ends , and that is Faith in Providence , or , in compassing any Effects , to look more to Providence , than to Humane Appearances . The great Virtue and Excellence of Religion , as well 〈◊〉 the most general and constant exercise and ●●ployment of the Life of man , is Faith in God . This Faith , is a Faith in Providence , so 〈◊〉 as concerns us in all the things of this Life . Our Faith also respects Futurities , and what God 〈◊〉 promised beyond this World , in another Life . But all that God doth accomplish , and 〈◊〉 Government thereof in this World , is the Administration of Providence . And all our Regard to God in Earthly Affairs , seeing his ●●nd in them , and expecting from him their desired issues , is the Faith in Providence . This is that which Spiritualizes this World , and turns all things that affect us here , into Religion . And this therefore is the Life of all truly Good and Religious Men. Through the whole Course of this World , they walk in Faith : and this Faith is in Gods Providence , which they ever look up to , and rely or build most on , in all things . Contrary to the way of the World , who , as though they walked without God in it , look not in every thing to the Living Creatures , i. e. Angels represented in that Vision , with the Face of Living Creatures , standing by the Wheels , or Course of Worldly things , to govern their Motions , as Ezekiel says , c. 1.15 , 16.19 , 20 , 21. and c. 10.9.16 , 17. Or to the over-ruling influence of invisible Providence , managed by the Ministry of Angels , which has the leading hand , and gives the last and Ruling stroak to all that happens . But only to what is visible before their eyes , or to humane Preparations and Appearances .

And expecting more from Providence , than from Worldly Appearances , they never seek to compass any Ends , as I have shew'd , by Unlawful ways , Which will lose them more in the Help of Providence , than it will get in that of Humane Preparations . Nor despair of his Protection , or promised Success , in Gods own ways . Nay their trust in Providence here , they account as one of the best Means , being that which will most ingage Providence . The Lord will help them , and save them from the wicked , that are always plotting to Destroy them , because they put their trust in him , saith the Psalmist , Ps. 37.40 . They trust it to the last , when there is nothing visible to back it , nor any thing else to trust to . When , on the burning of Ziklag , the People with David spake of stoning him , and he was Greatly Distressed , then did David encourage himself in the Lord his God , 1 Sam. 30.1.6 . Our bones are scattered at the Graves mouth , as Chips are when one Cutteth or Cleaveth wood upon the Earth , says he on another occasion , but mine Eyes are unto thee , O Lord , in thee is my Trust , to keep me from the Snares laid for me , Ps. 141.7 , 8 , 9. When my Soul fainted within me , at what time he was in the Whale's Belly , I Remembred the Lord , saith Jonah , Jon. 2.7 . We were pressed above measure , and had the Sentence of Death in our selves , says the Apostle , that we should not trust in our selves , but in God who raiseth the Dead ▪ who delivered us , and doth deliver , 2 Cor. 1.8 , 9 , 10. This proves the Sincerity of our Trust in God , when we have no Reserves of Humane grounds . It shews the commendableness , and Degrees thereof , when we Dare throw our selves wholly on God's Care and Kindness . And this is that , whereby Good men Signalise themselves . They are Abrahams Children , by being Followers of Abrahams Faith , Gal. 3.7 . ●t is their best Armor and Defence , which they ●●ver put off , even in the hottest Persecutions . 〈◊〉 here , saith St. John , after the seemingly most helpless States , and hardest Tryals , is the Patience and Faith of the Saints , Rev. 13.10 . And we are to be Followers of them ; who , thro Faith , and Patience , inherit the Promises , Heb. 6.12 .

But contrary to this , is the way of Worldly Wisdom . When it has little , or no humane Prep●●ations , or Worldly Appearances , it is , as if it had nothing to depend upon ; and gives any things up , even those which God has promised , and for which he is most concern'd , as Desperate . What would have become , say worldly men , of us , or of our holy Religion , if this and that Unlawful Course had not been taken ? What would have become of them ? had they kept to their Duty , when they went beyond it , That would have become of Religion , or of any good thing , which God pleases . And after all their Breach of Duty to preserve them ▪ That must still become of them , which God pleases . So this , in Case of Unlawful Expedients , can only be the saying of those , who have no eye at Providence in these matters : or that Do not rely on God , or put their trust in him , but in visible Preparations and Appearances . When they enquire , what would become ? and ask about Events , I would ask them again , whether Events are our Business , or Gods ? And if they are under his care , it is only to Distrust God , and to ask him what will become of his Charge , not us what will become of ours ? As if he were not able to do his own Business , whithout the help of our Sins : or to bring to pass , what concerns him in his ways , without our breaking what is commanded , and concerns us , both in his way and ours .

A Fourth and last Rule , which I shall note of Christian Prudence , about the Means ; whereby its Ends are to be attained , is , The Vsefulness of Sufferings , or seeing how it may highly compass the Ends of Christianity , by Persecutions .

This , indeed , is a Paradox to this world , who cannot think of growing richer by their Losses ; or that the Sufferings of men can ever be brought into the Account of their Successes and Advantages . But this is a very certain and great Truth in Religion , which serves its Ends by Suffering , as well as by Thriving , and looks upon Persecutions with other Eyes than this World doth .

Spiritual Prudence , that is wise for the Advancement of our Duty , and the improvement of our Spirits , sees many singular Advantages , which Persecution affords for these . So that it never thinks it self out of its way , but in the high and beaten Road to what it aims at , when it is call'd to Suffer . It is out of the way of worldly Peace and Injoyments ; ( and those are the things which Persecution takes from us : ) but in a very Good way of practising a Number of most acceptable and Honourable Duties , and making Spiritual Improvements . For ,

1. Persecutions are the best , and truest Proof , of the Sincerity of our Affection to Religion , or of our Love to Christ . It shews plainly , that we set 〈◊〉 above this World , and are thereby , as he s●ys , Worthy of him , when we are ready to Part with any thing of this World , for his sake . And therefore Persecutions are call'd Tryals of our Faith in the Scriptures . Nay , the fiery Tryal , which will separate the Pure Mettal from the Dross , and prove Sound and Right Christians , ●s it proves pure and right Mettals , such another way of trying Christs faithful Servants , as 〈◊〉 is of trying Silver , or Gold it self . And ●his , tho to a worldly mind , as depriving it of worldly injoyments , it appears a heavy Af●●ction : to a Christian Spirit , is of Great account . For what so valuable to it , as to prove 〈◊〉 self one of Christs faithful Servants , the approbation whereof it sets more by , than by all that is Dear , and desireable to it in this ●ife ? What so pleasing to a Soul bent on Heaven , as to have given such a clear Proof of its Preferring Heaven before Earth ; of its being so set on things above , as , for their sakes , to Overlook and Despise all beneath ; of its having suffered with Christ , which the Apostle gives as a Pledge to all Good Souls , that they shall Reign with him ?

2. It calls us to the Exercise of many Duties of Religion , yea , such as are the very height and Perfection thereof , which we have no such opportunity to exercise at a quiet time . For now , when Suffering comes , we are put upon shewing , how far we are set above the World , and how able to Contemn it , being call'd to part therewith : Yea we are much prepared thereby , and disposed so to do , nothing being more effectual to Cure our fondness for this World , than Worldly Sufferings . We are call'd to manifest , how Heavenly-minded we are , when our minds have nothing but Heaven to influence and bear them up , and to carry them to quit what is most Dear to them here on Earth . How Resign'd to the will of God ; when that Will of his is so hard to Flesh and Blood : How Patient , when we have Heavy Sufferings to try our Patience . How strong our Faith is of unseen things ; when in assurance thereof , we must forego all we see here : or , of Gods Grace , and Present Assistances , when , in Expectation of them , we are going out to Encounter the Greatest Tryals and Difficulties . How we can take up the Cross , and bear it after Christ ; when the Cross is laid in our way , and we are call'd out to Suffer for Christ , or for Righteousness sake . And lastly , how under all this , we can heartily thank God , and forgive and Love our Enemies , and Pray for our Persecutors , even whilst they are exasperating our Spirits , by all the Provoking Arts of spiteful and injurious Usage . Not to mention , how , instead of rebating , it is found to add Spirit to good mens pious Resolution , and a stedfastness and Complacency therein . And , ind●ed , Brave Minds , are not in so much danger of being threaten'd and forced , as Flatter'd and Caress'd out of their integrity ; suffering that Shipwrack of a good Conscience , many times , by the Smiles , which they never could be made to do by the Frowns of Princes .

Now , Contempt of the World , and Heavenly mindedness , and Faith , and Patience , and taking up the Cross , and Loving and Forgiving Enemies , and cruel Persecutors , and such Religious Bravery and Gallantry of Spirit in God's Cause , as no menaces and inflictions can shake , much less vanquish , are among the most raised , and elevated Virtues , in all our Religion . And therefore Spiritual Prudence , which rates the beneficialness of Things , as they promote the greatest Virtues , or Carry them on to the Greatest improvements , must needs see , and acknowledge , how Directly and advantagiously it is pursuing its own Ends , tho it be quite out of the way of Worldly Ends , when it is called out to do Honour to God and Religion , and to advance it self , by the exercise of these , and many other noble Virtues , in Persecution .

3. It calls us to do benefit to others by our Sufferings . For our Sufferings for Christ , and in a Christian manner ; or with a truly Christian Spirit , in the manifestation of the Virtues before mentioned , will help their Faith . It will beget Faith in some , and Confirm it in others , there being a Witness or Testimony in the Blood , and an Evidence in the Sufferings of Martyrs and Confessors , to make Proselytes , as the Scripture Declares , and they Experienced in the Primitive Church . It will also help their Practice . For the sight of such Sufferings in us , will call them with great Power and Force , to Perseverance in their Duty , when it comes under Tryals ; it will awaken those that are lapsed , and help to stop those that are wavering , and about to fall from it , and Confirm and settle others in what they have received , and embolden them in Professing of it , animating them to a like Suffering for it , as they see we Do. Many of the Brethren in the Lord waxing Confident , by Example of my Constancy in Bonds , says St. Paul , are thereby become much more Bold , to speak the word without fear , Phil. 1.14 . It makes one known to another : and in time of Distress , it is a Great heartning and encouragement , to see the Number with us ; as well as a Good Confirmation of our Judgment , and Guide of our Practice , to see the same Truths resolutely owned by others , especially by some , whom we have cause to esteem better , and wiser , than our selves . And accordingly , St. Paul calls us to shew stedfastness at such times , for these Purposes . Let us hold fast the Profession of our Faith without wavering , and not forsake the Assembling of our selves together , says he to the Hebrews , in Persecuting times , Considering one another , to provoke unto Love , and to Good Works , Heb. 10.23 , 24 , 25. If we be afflicted , and the Sufferings of Christ abound in us , says he to the Corinthians , it is for your Consolation , and Salvation , which is effectual among you in the enduring of the same Sufferings , which we also suffer , 2 Cor. 1.5 , 6. This Free and Stedfast Practice of Suffering Duties , and Resolute Suffering for them before others , is the way to call upon and Exhort them to Edifie and Build them up in the like Practice , according to the Rule of Scripture , which requires us † † Rom. 14.19 . and 1 Cor. 14.26 . to Edifie 〈◊〉 another .

Whereas , on the Contrary , our Denying those Duties , or Shrinking from the Sufferings threatned in Persecutions , especialy in Persons of Reputation and Influence , is apt to give mighty S●andal , or Occasion of Falling . It shocks the strong , and turns the Weak out of the way , which otherwise they are inclined to walk in ; and has a mighty effect on most , who are Glad of the pretence of having such Examples to Follow , and of any Colourable Ground to go that way . It Encourages those that have Err'd , and Pricks others forward , and hardens those that are Resolved , weakning the hearts of those that Stick to their Duty , and heartning those that Revolt from it , and strengthning the hands of the Wicked , and of the Persecutors thereof , against which God makes such Complaint , Ezek. 13.22 .

So that the way of Christian and Resolute Suffering in Persecutions , is a most Charitable , and Edifying Course . It doth Honour to Virtue and Religion , as I formerly Noted , when they are most exploded , and when they are sorest prest , and have fewest to stand by them . It recals some Deserters , and Establishes other wavering Professors , and Animates and Strengthens all its Followers , even at that time , when it has the most need of them . And all this , though it be out of the World , is in the way of Religion , it never goes on more prosperously with its Ends , then at such times .

4. And being on all these Accounts , the way to improve and perfect our Virtue : it must answerably be the way to heighten & consummate our Reward . There are Great and Glorious Prerogatives , in the Recompence of Martyrs and Confessors . St. John † † Rev. 20.4 , 5. Notes an extraordinary Preference , and Priviledge of highest value , to those , who were beheaded for the Witness of Jesus , and for the Word of God ; ( beheading , being the * * Nunc à Praeside Mauritaniae , vexatur hoc Nomen , sed gladio tenus , Sicut & à Primordio Mandatum est animadverti in hujusmodi . Tertul. ad Scap. c. 4. usual Death of Martyrs in those Days , the more Cruel ways of Killing , and exquisiteness of Torture , not being commonly used upon them 'till afterwards : ) and had not Worshipped the Beast , nor his Image , nor had received his Mark upon their hands , or Foreheads , i. e. had stood out couragiously under the sorest Tryals , as brave Confessors against all Contrary and Unchristian Practices . Be the Tryals never so Great , for Christ's , or for Righteousness sake , I reckon , saith St. Paul , that the Sufferings of this Present time , are not worthy to be compared with the Glory , that shall be revealed in us , Rom. 8.18 . The more we endure for , the more we shall receive from him . † † Tert. ad Scap. c. 4. Majora Certamina , Majora Sequuntur praemia ▪ The harder the Sufferings , the higher the Recompences , says Tertullian . These Sufferings for Christ , are call'd the Remains , or what is behind of the Sufferings of Christ , Col. 1.24 . and the Marks of the Lord Jesus , Gal. 6.17 . And the more conformable his Servants are , to the likeness of his Sufferings ; the more in Proportion , shall they be conformed to the likeness of his Glories . Answerable to our Suffering , shall be our Reigning with him , 2 Tim. 12. If so be that we Suffer with him , we shall be also Glorified together , Rom. 8.17 . The Surplusage of their Glory and Bliss , shall be so much the earlier , and Greater than the Bliss of others ; as to render these Sufferings , the most valuable Blessings to all truly Good men , and a Cause of highest Joy and Thankfulness . Rejoyce then , and leap for joy ; rejoyce , and be exceeding Glad , says our Saviour , for Great is your Reward in Heaven , Luk. 7.22 , 23. Mat. 5.12 . Rejoyce , in as much as ye are made Partakers of Christs Sufferings , says St. Peter , that when his Glory shall be Revealed , ye may partake answerably in that too , and be Glad also with exceeding Joy , 1 Pet. 4.13 .

Such as these are the Benefits , which Virtue and Religion have , by Persecutions . And accordingly , such is the Estimate , which Christian Prudence makes of them . It Dreads them not , ●s hindrances ; but when call'd by God thereto , looks upon them with a willing and chearful eye , as fitting means to set on , and most proper and advantageous to bring about its own Purposes . And the Reasons why , at such times Men are so much against Suffering , is because they look not upon them with Spiritual , but with Carnal Worldly eyes .

I do not seek by this , to make men fond of Sufferings , or put themselves upon them before they need to suffer , without waiting Gods leisure . Such rash and hasty zeal there was , which produced ill Effects in some Confessors of the Primitive Church ; and which thereupon it ceased to countenance , and fell Canonically to censure and repress , forbidding men to run to suffer before God call'd them , or to give the Judges unnecessary provocation . But when God sends Sufferings , as he doth , when there is no keeping of it off , without acting against the Rules , Interest , or Honour of Religion : I say their Master and mine is not for having us afraid to Suffer ; or capable of being forced out of our Principles , or Duty , to avoid it . Nay , he would be glad to see us willing , and chearful under the approach , as well as Constant and Resolute under the pressure thereof : looking on Persecutions , as what will Do no Final hurt , but Do both him , and our selves the most , and best service .

For on this Point I would have it observed , that Christianity is a Passive Religion , or a Doctrine of the Cross. It is a Profession to expect , and to bear Sufferings . It s Author was a Crucified Saviour . He was a Man of Sorrows , and a most absolute Pattern of Patience . And the sharp Tryals thereof , though they begun in the Head , were not to end there , but to Descend Down to the Members , whom God , in such measure as he sees fit , fore-ordains or praedestinates to be conformed ▪ to the Image of his Son , viz. in the conformity of Suffering , which is the Argument there treated of , Rom. 8.29 . A Share of these , is left for his Church , and Followers ; which St. Paul calls the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Remainders or what is behind of the Sufferings of Christ , Col. 1.24 . Accordingly he * * Mat. 10.17 , 18 , 21 , 22.34 , 35 , 36. & Joh. 16.33 Foretels Sorrows for his Disciples , and calls them to bear , and prepare for them . Passive times are what he presignifies us ; and Passive Duties which we are to Discharge under them , make up a considerable part of his Precepts . If any man will come after 〈◊〉 , says he , he must Deny himself , and take up his Cross , and follow me , Mat. 16.24 . Through many Tribulations , says his Apostles , we must enter into the Kingdom of God , Act. 14.22 . Yea , all that will live Godly in Christ Jesus , shall suffer Persecution , saith St. Paul , 2 Tim. 3.12 . So that Sufferings and Persecutions must never seem strange things among Christians .

Indeed , sometimes through the Goodness and Indulgence of God , we have a long enjoyment of quiet and encouraging times ; and so actual Sufferings are Greater Strangers to us . But it never is a Stranger to our Profession and Principles , being one of Religion's chief Businesses . And the b●st Souls , and most Religious men are gone to Heaven that way , bearing the Cross , before they g●t the Crown , and suffering for Christ e're they were taken to Reign with him . So went the Antient Prophets , and Worthies , some stopp●ng the Mouths of Lyons , others quenching the violence of Fire ; some having Tryal of Cruel Mockings and Scourgings , yea , moreover , of Bonds and Imprisonments ; others , wandering about in Sheep Skins and Goat Skins , being Destitute , Afflicted , Tormented ; some being stoned , others Sawn asunder , others slain with the Sword ; others , Tortured , and not accepting Deliverance , when proffer'd them upon their Apostacy , that they might obtain a better Resurrection , as St. Paul says , Heb. 11.33 , 34 , 35 , 36 , 37. So went also , not only our Blessed Lord himself ; but his Apostles , and the best Souls and Saints of the Suffering Ages ; who are set off as much by their Patience , as by any thing else . I John your Brother and Companion in Tribulation , and in the Kingdom and Patience of Jesus Christ , says St. John to the Seven Churches , Rev. 1.9 . And as they followed Christ , so must we be ready upon occasion to follow them ; our Calling being , as St. Paul notes , to be Followers of them , who through Faith and Patience , inherit the Promises , Heb. 6.12 .

And Professing thus a Passive Religion , we should all have Passive Spirits . The Spirit of Suffering or Patience , is one of our most necessary Qualifications . The Gospel , which we profess , is call'd , as sometimes the word of Faith ; So , at others , the word of Patience . Thou hast kept the word of my Patience , saith Christ to the Angel of the Church of Philadelphia , Rev. 3.10 . And accordingly , the Professors of this Gospel , must be Signaliz'd , and Remarkably Eminent , as for the Spirit of Faith , so for the Spirit of Patience . Your Companion , saith St. John of himself , in the Patience of Jesus , Rev. 1.9 . And we are Followers of those , who got the Promises through Faith and Patience , as St. Paul says . And here , says the Spirit , calling on every one that has an ear to attend , is the Patience and Faith of the Saints , Rev. 13.9 , 10. The Scars on his Body , which were the Tryals of his Patience , St. Paul calls the Marks of the Lord Jesus , Gal. 6.17 . And the Miseries and Dangers he every where underwent for him , he terms , bearing about in his Body the Dying of the Lord Jesus , 2 Cor. 4.10 . So that Sufferings for Righteousness , are the Livery and Badge , which must be wore by his Retainers .

For ingenerating this , I shall briefly note some 〈◊〉 of Spiritual Prudence .

1. The First is , For Christians to be above this World . There is no expectation , that any man should suffer much for Christ , 'till this Foundation is first laid . A man tied to this World , will not give up Worldly Interests for a Good Conscience : but , will either violently burst ●●●ough all the Ties and Remonstrances of Conscience ; or , artificially blind the eyes , and corr●pt the sence thereof , and by studied Salvo's , and nice Distinctions , impose upon himself , 'till he has brought over his Conscience to his Worldly Convenience . Whosoever will be a Friend of the World , in such Cases as the Script●re says , must needs be the Enemy of God , Jam. 4.4 . You cannot serve both God and Mammon , saith our Saviour , Mat. 6.24 . If we will be his Disciples , he tells us , we must be ready to Leave Houses and Lands , Fathers and Mothers , Luk. 14.26 . Mar. 10.29 . Till our Hearts sit loose to them , they are not like in Tryals to stick fast to him . These seem hard Sayings , but they should not seem strange among Christians , who have renouced the World at their Baptism , when they were first Listed under Jesus Christ , and profess to be Men of another World , not of this . The Sayings are most reasonable in themselves , and easie to such Disposed Hearers , and fall hard only on Worldly minds , who have a stronger impression of seen than of unseen things ; and are more influenced by Present Advantages , than by the hopes of Religion , and Faith of Eternal Happiness .

2. Subservient to this , is another Rule , of Mortifying , and not Pleasing our Appetites . Worldly Losses , are like to fall hard on those , who seek to live in Ease and Pleasure , and study Worldly Enjoyments . To accustom and indulge our selves in these , doth mightily corrupt the mind , and ties it Down to worldly things . So that a Voluptuous and Luxurious Age , and a Course of Ease and Fulness is not like to furnish out many Confessors . And therefore Religion , that calls us to Suffer , disposes us thereto by Mortifications , and bringing Down the Body , and Self-Denials , not Self-Pleasings . If we would prepare our selves for Good Souldiers of Jesus Christ , in trying Days , it must be , as St. Paul tells Timothy , by enduring hardness , 2 Tim. 2.3 . He that striveth , as the Apostle says in reference to the Heathen Games , is temperate in all things ; such Persons always preparing themselves , by a prescribed course of strict Labours and Abstinence , both from Wine and Pleasures . For which purpose , adds he , I my self keep under my Body , and bring it into subjection , 1 Cor. 9.25.27 . And accordingly , this was the Method of the Holy Martyrs , in the days of Persecution , to prepare themselves for Sufferings , not by self-satisfactions , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by congruous exercise of stricter abstinence , or by Austerities , and afflicting of the Flesh , as † † De Mart. Palaest . c. 4. p. 323. Eusebius says of young Apphian . This Course of Abstinences and Self-Denyals , will give us Power over our selves , when we cannot have it over outward things : and then our Satisfactions , do not stand to their Courtesie . We ●ffect , not to have what we like , but always to ●●ke what we have , and what God is pleased to allot , which is the true Christian Spirit . And he who is of that mind , is both secure against Discontent , and above the Reach and Power of this world .

3. As a further Help , after we have thus pared 〈◊〉 the Pleasures , it will be a serviceable piece of wisdom to this Purpose , by a virtuous Frugality and ●●ovidence , to prevent Straits and Necessities of 〈◊〉 world . Worldly Losses , can never seize us 〈◊〉 more Disadvantage , than when we have before ●●warily run our selves into worldly Necessities , ●hich render us , as the more unprovided to ●ear , so the more loath to fall under them . And therefore it is , as a Great Point of Wisdom at all 〈◊〉 , so especially a Preparation for Sufferings , ●or all Good Christians carefully to live within the compass of their Fortunes . Not to spend ●pon Hopes and Expectancies , or live upon things before they come to possess them , or to live to ●he utmost of their Incomes , which will be the ready way to go beyond them , or , by any Extra●●gance and superfluous Expences , throw themselves into Debts and Worldly Difficulties : which ●ust needs make the voice of worldly Losses , of p●rting with Lands , or Livelyhoods , more unwelcome , and a Greater Tryal , even to an Honest and well Disposed mind .

These Suffering Spirits thus prepared , are now , God knows , much out of vogue amongst us . Christians were once most Eminent , and Distinguishable by Passive Virtues , and as a suffering Generation . But now , a Soft and Delicate Spirit is come in place thereof , and the Generality had rather Sin than Suffer , and instead of chearfully taking up the Cross , and bearing it themselves ; are for any way that will transfer it , and lay it with Triumph upon their Persecutors ; and are all for being known , not as a Suffering , but as a Secular thriving sort of Men. This is a sad case , and lamentable Consequences it produces . For this want of Passive Spirits , and abhorrence of the Cross , is the Root of all the ill , and the true Cause of all the foregoing wicked Devices , and ungodly Rules of the wisdom of the Flesh ; and that , which in trying times , makes our Carriage , so unlike that of our Saviour Christ , and the Primitive Christians . But as the Power of Christianity revives , this Suffering Spirit will be retrieved among Christians . And they , that profess a Doctrine of the Cross , will have Spirits to bear and take up Crosses , whensoever they lye in the way of Religion , or a Righteous Cause .

But now most opposite to this , is the Wisdom of this world . To be wise for this world , is to be so wise , as to keep it . And not to suffer the Loss of the Good things thereof , so long as any Compliance can avoid losing . The Wisdom of the Flesh , can believe no Good in Fleshly Sufferings , but only in Fleshly Injoyments . And therefore on any occasion , it is ready to give up a Good Conscience , for Carnal Ease ; to comply in what is required , tho' very Unrighteous , to save it self ; and to break any Duty , even what it holds fastest , and has professed highest , rather than , 〈◊〉 the Phrase of some at such times is , to be undone for it .

CHAP. XI . Of Spiritual Prudence , chusing Seasons , and tempering to Circumstances .

HAving hitherto insisted on Christian Prudence , as it lies in seeing and following Right Ends of Religion , and pursuing them , only by fit and Christian ways : I proceed now to shew i● the

2. Place another part of this Prudence in the Execution hereof , viz. in taking for these Pursuits , the most Advantageous Seasons , in tempering them to Circumstances , and in shewing caution to prevent Harm thereby , or ill Consequences : All these Parts of care about Right Executions , as well as the former about Right Ends and Ways , are likewise necessary Requisites of Prudence , which is not only for Doing a Good thing , but for Doing it well and wisely . And Christianity is for Ruling this Part of Prudence by the Laws of Christ , and lays on us sundry Restraints , which , in this matter , are easily and ordinarily broke through , by the worldly wise .

1. First , in the Execution of our Purposes , by the ways aforesaid , Christian Prudence is for taking the most Advantageous Seasons .

To every thing , and to every purpose , as the Wise Man says , there is a Season , Eccles. 3.1 . And every thing is both most easie to effect , and most Beneficial and Beautiful when it is effected , in its Season . He hath made every thing Beautiful in its time , Eccles. 3.11 . And a word fitly spoken , or in its Season , is like Apples of Gold in Pictures of Silver , says Solomon , Prov. 25.11 . 'T is the work of Prudence to see these Seasons , or to Discern Opportunities , and take them . A Fool still slips his Opportunities , and sees them not : but a wise man's heart Discerns both time and judgment , Eccles. 8.5 . His Eyes , says he again , are in his head , to look before him , and round about , or to espy both what to Do , and when , Eccles. 2.14 . And this is one part of that Circumspection , or walking Circumspectly , which the Scripture calls upon us to use , that we may appear to act , not as Fools , but as Wise , Eph. 5.15 . For that Circumspection , or looking about us , is , as for the most commodious ways , so for the fittest times and best opportunities , of Performing Actions , or bringing about any Business . And as the Prudence of Worldly Men is shewn in taking their best opportunities , for the things of this Life : So must the Prudence of Christians be shewn in a Commodious Timing , and Watching the most Advantageous Seasons , for what they Do in care of their Souls , and in Service or Honour of Christ Jesus .

But here care must be taken , in determining what are Good Seasons for Religious Actions , either Professions of some Points of Faith , or Practice of some Duties . Of this there is the more Danger , because Religion says one thing , and Flesh and Blood another , in this Matter . So that when Spiritual Prudence , that minds Religion , says one time is a Good Season , for such a Profession or Practice : Worldly Prudence , that minds outward Ease , will often ●ry , they are most unseasonable . But Christian Prudence must not take its Seasons , from the Serviceableness of any Duty to worldly Purposes , but to its own Ends.

To prevent our setting aside any Duties as out of Season , at the Suggestion of Carnal Wisdom , when , indeed , we have an obliging Call and Season to Discharge them , I shall note these things following .

1. First , in Determining the Seasonableness or Unseasonableness , of Professing any necessary Truths of Christ , or Practising any Christian Duties ; we must not say , there is no Season for such Practice or Profession , when there is hazard in them . This , indeed , is the way of Worldly Wisdom , which thinks Suffering in this World to be Seasonable at no Time , and so accounts persecuted Suffering Duties , to be ever out of Season . To call for the Fruits of Righteousness or Morality , when 't is Loss of Power , or Place , of Goods , or , it may be , of Life it self , to produce them ; it looks upon , as a most unreasonable , and unskilful miss-timing of things . As bad , as to come to the Trees to gather Fruit in the Spring , e're 't is put forth ; or in the Depth of Winter , when both Fruit and Leaves are fallen off long before . The only Season it owns of Doing them , is when it is like to Do it self no worldly hurt thereby : but when they bring Suffering , it cries out , This is no time to talk of them .

But this is to Rate the Seasons for Spiritual Duties , not by Ends of Virtue and Religion , or the Advancement and Honour thereof , which are Spiritual Considerations : but only by Present Interest and Security , which are Worldly Motives , and lye ever closest to a Worldly Mind . It is to make the Duties of our Religion , not to be Duties at all times . As if the Truths thereof were not to be professed , or the Laws practised , when we are call'd to Suffer ; but only when in Worldly account we are like to get , or , at least , to save by them . But these men never consider , that Christianity , as I observed before , is a Doctrine of the Cross , or a Suffering Religion ; all the Truths whereof were published , and its Duties prescribed , not for a Thriving , but for a Suffering time . Instead of excepting them , it was Calculated for Days of Persecution : since in such it enter'd and begun , in such it got footing , and daily maintained and enlarged what it had got among men . All its Duties look for their Reward in another world ; and so must be duly observed , when they draw after them the Greatest Dangers , or Losses in this world . Persecution , tho' 't is no Good Season for getting , or keeping any worldly Goods , by Discharge of Duties : yet is as Good as any , nay , better than others , for getting Heaven thereby . Though 't is no Season , to serve Flesh and Blood ; 't is the properest Season , to serve Truth and Virtue ; which are then most especially to be defended by us , when others attack them ; and to be own'd by their stedfast Friends , when their Enemies Explode , and their own Dependants are ready to Desert them . And these being the Ends of Spiritual Prudence , instead of esteeming Persecutions , which conduce so much thereto , as unseasonable for Christian Duties , it accounts them , as I have before shewn , the most obliging and Advantageous Seasons .

2. Secondly , We must not say there is no Season for Christian Duties , when there is no worldly Appearance , of Doing Good by Discharging them . This is usually taken up by Worldly Wisdom , when any necessary Truth , or Virtue , is born down with a Torrent . They say it is in vain , for the Servants and Professors thereof , to practise or appear for it ; which would be only to oppose their single selves against an Host , and to endeavor by their own Strength to stem a tide , when the course thereof is most violent , and drives away all before it . This , they think , is only to Destroy themselves , without doing their Duty any Good : which , however it may be pitiable as well intended , yet , say they , is not commendable , as being a Service altogether miss-timed , and most imprudent .

But here men should consider , that their Obligation to profess the necessary Truths , or perform the Laws of God , as they are call'd to them , is not only for their Serviceableness , as an Expedient , but for their own sakes . In Free and Discretionary things , indeed , men are to look to the usefulness , and to go according to the probability of doing Good therewith . But in the necessary Truths , and Laws of Christianity , which are bounden Duty towards God : there Duty its self is their End , and they have enough to ingage them to any Act , without looking further , if they do their Duty therein . They are not left here to Prudence , or to Do it or let it alone , as they see Cause : but are bound in Conscience to Do the thing , and if thereby they are like to Do no more , yet is the keeping of the Commandment it self , or the Doing of their Duty , a sufficient Purpose .

Besides , when men are Doing their Duty , though there is little Appearance of any effect on others : yet , will it be like to do more Good among them , than they are apt to think , or are aware off . For when they have discharged their Part , by doing of their Duty ; God will manage it as to Events , and make it turn to more use , for the Ends of Religion an● hi● own Glory , than they ever Dreamed of . It is then out of their Hands and Care , and in the hands of Providence ; which will thereby stop some from being ill ; and others that are ill already , from going on without Check and Remorse , and growing worse . Truth and Goodness , though Ordinarily driven out thence by Prejudice , Interest , and vile Affections ; are most Natural and near akin to all our Souls , and so have a secret hank upon us , and a hidden Friend that lurks in all our Bosoms . And this , the Providence and Spirit of God strikes upon , by our Profession or Practice thereof before their Eyes , operating thereby , on some at this time , and on others at that ; on some more , on others less ; according to his own good Pleasure , and their Predispositions . So working much Good , and many blessed Effects , that pass betwixt himself and them , whilst we are insensible of any , and think of nothing less . Our Free Practice and Profession , at such times as he requires and calls for them , but worldly men say we shall do no Good with them , he uses to Encourage and Strengthen the hands of the Strong , to Establish the Wavering , to call back the Stray'd Sheep , and to lift up those that fall , to work Remorse in its Deserters , and Fear and Faintness in its Persecutors : to retrieve a Truth , or Duty , when to Humane Eyes 't is almost lost ; and to beget anew a Respect and Reverence for it , when it was all in Disgrace , and seemingly quite Exploded . The Practice of a Right Good thing , tho' but by a very few , will quickly draw in more . † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrys. Orat. 441. Statuarum . 6. Quod utilissit Principum Timor . Ed. av . Tom. 6. p. 509. Though only ten among us should appear for Doing a Duty , says St. Chrysostom , yet would these ten quickly be made twenty , those twenty fifty , that fifty an hundred , that hundred a thousand , and that thousand the whole City . And as by lighting up of ten Candles , a man may easily fill all the whole house with Light : So also in Spiritual Good Deeds , if only ten of us Do our Duty , we shall kindle one intire flame through the City , yielding Light to them , and bringing Security to us . For the Nature of Flame it self , when fallen on combustible matter , is not so sure to kindle still , and seize the wood that lies next to it ; as the zeal of Virtue fallen into a few Souls , is , by going on , and still inflaming more , to fill the whole City .

Thus doth God , when we put it into his Conduct , do Great Good , and accomplish great Effects , by our discharge of our Duty , when we thought nothing could be hoped from thence . Thus in all times he has done , and daily still doth , and will do in the World : the Experience of all Ages , and the Successfulness of Generous and Brave Asserters , of seemingly destitute and unfriended Virtue , frequently witnessing on that side . And in confidence of this , or however , if that should fail , in Discharge of their own Good Conscience , Good men in all times have been careful still to Confess the Truths of God , and Do their own Duty , when there were the fewest that seemed capable of being thereby wrought upon , and they had none to stand by them ; but strove altogether against the stream , having the whole World to oppose them . As , Noah wrought Righteousness , Elias was zealous for the true God , Jeremy was an asserter of his Mind and Precepts , and many other Holy Men and Prophets , yea , our Blessed Lord and his Apostles , were the undaunted Preachers and Practisers of Decryed Godliness , in the most Degenerate , Deriding , and Persecuting Ages , when they seem'd to have the fewest prepared Hearers or Spectators , all many times appearing ready to contradict , and few , or sometimes none , to stand by and back them , as I formerly noted .

3. Thirdly , We must not say Christian Duties are unseasonable , when they Do not suit with some Designs carrying on , or are against some Seeming and much Desired Good , of Church or State . This is the way of Worldly Wisdom , which , when any Truths or Duties hinder some worldly Good they are pursuing , for Religion , or the Kingdom ; bids the Professors thereof , to ●eep their Practice and Professions of them , for some fitter time . If these are Truths and Duties , say they at such times , let them give way to Publick Good , and the Advancement of true Religion , which are of more importance . And let those that believe them , take care , whilst they embrace these , to approve themselves withall , as Good Members of the Publick , whereof they all receive the benefit , by seeking and setting on , not retarding or obstructing the Good of Church , or Common-Wealth . You may shew your care of them , will they suggest , when it will be as a Good , so a Wise and Prudent care , and hinder no Greater thing . But never bring them in play now , to stop the Great , and much and Generally wish'd for Good , that is going on . For this is a Critical time for it , and if this opportunity is over-pass'd , the like may never return again .

But are not we all Disciples of Christ , and Professors of Religion , as well as Members of a settled Church , and Kingdom ? And must we not first take care , to acquit our selves as Good Christians ; before we seek how to shew our selves Good Statesmen , and Politicians ? Is it not our Profession , to be more for another World , than for this ? And may such Professors go out of the way of being happy there ; when that serves to make themselves more happy here ? A Good Christian must never be wanting to his own Duty , or go beyond it , to Do Good to any , nay , to a whole Nation . And so must never think of setting aside the Season for Discharging his Duty , for a Season of serving of the Church or Nation . He must never slip the Season of shewing himself Good ; for a Season of making himself or others Secularly Fortunate : or the Season of Practsing and Professing as the Servant of Christ ; for the Season of serving any Interest or Condition , though never so Great and Publick in this World . There is no Doing Evil that Good may come ; Good publick , or Good private , as I have shewed before .

Besides , 't is not for a Good man to think of Doing Good to a Church or Nation , by Evil-Doing . The Greatest Good to them in his Opinion , is to engage God for them . And that must be , by keeping his Commandments , and practising and professing them , as we have opportunity . But never breaking them , or setting them aside , to make use of some Worldly opportunity . If we would Do Good to Church or State , to Do this wisely , we must Do it under God , not by setting up against him . So we must not throw out his Service , as an unseasonable thing ; when an opportunity is offer'd us to serve the Publick , by refusing to serve him when he calls . The Thoughts of Doing Good , i. e. Temporal Good , or that of outward Settlement to the Publick : if by Breach of Duty , or omission thereof when call'd by him to Discharge it , is a Temptation . And the Doing it that way , is endeavouring to be wise against God , and setting up Policy against Religion ; which , if God must give Succ●ss , is not like to speed , or in the Event to procure Good to them .

Near a kin to this , is thinking it no Season , to Condemn and Fault things , as we did whilst they served others , when they come to serve our selves . This is the way of this World , if not to commend , yet to connive at any Error or Wickedness , whilst it gets by it . It is pleased , if not with the Wickedness , yet with the Advantage ; and had rather bear the Sin for the Profits , than want and Condemn the Profit for the Sins sake . So it will not open its mouth against Errors , whilst 't is getting ; or against Sins , and breach of Duty , whilst 't is served by them : being not so much offended with their falsness , or wickedness ; as pleased with their usefulness , or convenience . Though most loud at others , it is silent then ; and would have others too to be silent , and not cry out against them at such ●imes . And this is meer Wisdom of this World , or being Wise for Worldly Things ; which lies in getting , or taking worldly Advantages , however they come by them , and can brook what Religion most abhors , whilst it brings in what Flesh and Blood best approves . Which plainly shews , that a man has not so much of Religion , as of this World , and Self-Design ; nor is acted so much by Conscience , as Convenience .

Thus must we be Careful , that the Pretence of unseasonableness , do not carry us to smother our Belief of any Truth , or our Practice of any Duty , when God calls us to shew them forth ; on any Pretence of hazard to our selves , of unprofitableness to Religion , or our Neighbours , or of their being a hindrance to any Good , that doth come in to our selves , or is sought to be brought about for the Church or State .

The Truth is , in Points of direct and express Duty , the part of Prudence lies more in sight and Discerning , than in Choice of Seasons . In Matters that are not of Direct and Determinate obligation , there is more Room for Discretion in the timing of them , and in Resolving both whether and when to Do them . For Free things , which are not Determined by the Law of God ; or , that are not directly injoyn'd , but may indirectly , some more , and some less , be serviceable to , and promotive of that which is ; or that are free , and undetermined expressions and instances of General Laws : Such Free Things , I say , and Free-will Offerings , are most properly matter of Prudence , being left to Prudence , and not determinately bound on Conscience . And in these , there is a proper Choice of Seasons , which men may embrace or let slip , either Doing that thing or another , now or at another time , as they see cause .

But in things expresly required by God , and Points of Direct Duty , there is not the like Choice of Seasons , or Room for Discretion . For , whensoever God calls us to them , and they are put upon us , either by the Authority of Superiors , or by any occasion with our Neighbours , or other just Call of Providence , giving us opportunity for them ; or , perhaps , laying us under a necessity , either of Professing or Dissembling them , or Practising them , or what is Repugnant to them : We are then under a necessity and Obligation of Discharging , and have no Liberty to let them alone . For Matters of express Duty , we are bound to perform , as oft as God calls us to perform them . Whensoever he calls , we have no power to refuse . And this Call is by his Providence , as that brings us under opportunities , and puts us upon Practising , or Declaring our selves . And , what time Providence shall allot and fix on for these , is at God's Choice , not at ours . He is Free , when he sees best , to give the Calls : but when once he doth , we are under his Command , and never free to set them aside , or refuse obedience . So our Part , is only a Duty and Necessity , to see and embrace the Seasons he chuses : and God's part is , to have the Liberty and Discretionary Power to chuse them . And therefore the Wisdom and Prudence to be shewn in Choice of these Seasons , is God's Wisdom , and not ours . His Providence takes care of that ; and 't is a wise Providence , that never calls us to the Profession of necessary Truths , or Practice of necessary Duties , but at wise and fitting Seasons , which best fit his Purposes , though they least fit ours . So that whensoever he Calls us to them , we are eased of that care , of Deliberating about the seasonableness of them . In Free things , we are left to Chuse the Seasons our selves , and may let go a worse , in hopes of a better . But in necessary and bounden Duties , God's Call must always be our Season , and we are only to discern and take it , not left to Chuse and Deliberate upon it , God having already made that Choice to our Hands .

2. Secondly , In Execution of our Purposes , Christian Prudence is for Tempering what we Do to Circumstances , i. e. For considering Place , and Persons , and Instruments , and manner of acting , and the like , and so to suit all , as may best serve our Design , and set off the thing Done , so as may give us most Help and Advantage from all , and least Hurt or Hindrance from any of them . This attention to Circumstances , is that Circumspection which is so much spoken of , and is implyed in Prudence : which St. Paul calls for , when he exhorts the Ephesians to walk not as Fools , but as Wise , as I noted before , Eph. 5.15 . Walk in wisdom , says he again to the Colossians , towards them that are without ; calling them to such Prudence in their Carriage towards , and before such as consider'd the Principles and Dispositions of those they conversed with , Col. 4.5 . Let your speech , says he in that place , be with Grace , and seasoned with Salt , i. e. Savoury and Prudent , and so seasoned and temper'd on every occasion , as if most fit ; that ye may know how ye ought to answer every man , or to give each such an Answer as may be proper for him , and the occasion , v. 6. This tempering what we Do to Circumstances , and Distinguishing of Persons and Places , and the like ; is a Great point of Prudence . And Christians in their way , must take care , as they are able , to adorn themselves therewith , as well as others . Endeavouring , when they Do their Duty , to Temper themselves so towards all , Neglecting or Despising none , that the Good they Do may be best received , and win most upon the minds of men , and give the least offence to them . And when they Do any things more Free and Discretionary , for the Honour or Interest of Virtue or Religion , or for any other Good Design : that they so moderate and order the things they press , as will be best bore by Persons and Places , as may get them most or best Friends , or fewest and faintest Opposers ; as may afford most ease and success to them in compassing their Designs , and most Fruit and Effect both to themselves , and the Good Designs they carried on , when they have compassed them .

There is Place for this wise tempering themselves to Circumstances , not only in these Free things , which are matters of Prudence ; but also in Doing their bounden Duty , which is matter of Conscience . Not so tempering themselves to Places or Persons , Ends , or Instruments , as to let their Duty alone , when the meer Doing thereof will Distemper and Disturb them . But tempering themselves in all that is extrinsecal about it , and in the manner of Doing it ; that bating what the Duty it self Doth , which ought to be Done , nothing annexed to it , or in the manner of Doing it , shall give them any unnecessary Provocation . It need not be Done , for instance , with bitterness , and fierceness of Spirit , when a milder way , and being more Gently and Compassionably offer'd , would be like to be more easily welcomed , and take more effect . It need not come with accusations , and invectives against others ; when it would be more heeded , and operate higher , in the way of opening our own Consciences . It need not come tacked to any other things which are more Displeasing ; when it may enter better by it self alone . In these , and the like matters , not our Duty , which we cannot mince or alter , but our selves , and our manner of expressing it , which we may alter to Circumstances ; is much for the Advantage , both of it , and of our selves . And is no more but that Caution which Christ call'd his Disciples to , when , in their Free Profession of Persecuted Duties , he bid them withal beware of Men. And when they were sent forth , as Sheep among Wolves : though they should undauntedly Deliver the Message they were Charged with , yet to be as harmless as Doves ; which , besides what their Duty it self did , would give those Wolves no unnecessary provocations , Mat. 10.16 , 17.

But if Worldly Wisdom comes to temper the doing of our Duty to places and persons ; it will so temper it , as at any time to give it up , for our external Quiet . It will take so much as will go down , and throw aside the Rest : and answer all by saying , the Times or Affairs , the Places or Persons would not bear it . To prevent such tempering of Duty to Circumstances therefore , for our own Quiet , as would be an impairing , or Breach of Duty ; I shall give these following Cautions in this Point .

1. This tempering of our selves to Circumstances , in the doing of our Duty , is never by omitting any Duty , as I said , when God Calls for it ; but only by tempering our own manner of Performance , so as best suits the present Circumstance , and may give the least offence . The Christians , for instance , would temper their Devotions to the Circumstances of persecuted men in the first Ages : by not letting those Devotions fall , but by Praying , and Communicating in the Night , in the Desart , in Close Meetings , when they could not with safety do it openly and in publick , for fear of the Jews and Heathens . They temper'd themselves at Jerusalem to a time of Distress and Confiscations , for the Profession of Christianity ; not by Concealing , or Denying their Sect and Profession ; but by * * Act. 4.34 , 35. & c. 2.44 , 45. Selling their Lands and Houses , and putting it into a common Stock : that so , when their own Estates were seized on for owning the Christian Name , the Church might have wherewithal to relieve them . St. Paul , and the other Apostles , were sent out to Preach the Gospel , to a prepossessed , incensed , and spiteful World , as so many Sheep in the midst of Wolves , as our Lord says . And they temper'd themselves to these men , and times ; not by letting fall their Preaching , or keeping back any part of the Counsel of God ; not that of the Cross of Christ , which gave the most offence , being † † 1 Cor. 1.23 . to the Jews a Stumbling Block , and to the Gentiles Foolishness ; nor any just Reproof of Idolatry and Superstition , so irksom to the Heathen ; nor any of the elevated Duties of Morality and Godliness , which were so very disgusting to the Lusts of men , or the like . But by Delivering these things in fairness and tenderness , without giving any more offence , than would unavoidably be taken at the things themselves : Becoming all things to all men , as St. Paul says , that they might by all means gain some , 1 Cor. 9.22 .

The Exercise of Discipline , indeed , was more a matter of Prudence and Discretion . And therefore in Rules thereof , they would temper to the State of the Church , sometimes pressing , and sometimes suspending , now executing , and then omitting them , as the place and time would bear , and as might best suit the Circumstances of those they had to do with . But in matters of Duty , which are not at the liberty of Discretion , but under Necessary Obligation ; they never temper'd that to any Persons , Place , or other Circumstances , by omitting it . They never smother'd it , when call'd to profess it ; nor omitted it , or did the contrary , when call'd to the performance thereof . Their Prudence in tempering themselves to Circumstances in Points of Duty , was by tempering themselves thereto , whilst they did their Duty , never whilst they let it alone , or acted contrary . Theirs was a Godly Prudence , or a Wisdom twisted evermore with Virtue and Circumspection , never separate from innocence . When they put on the Subtilty and Circumspection of Serpents ; they put on withal , according to our Saviour's Order , the innnocence of Doves ; or look'd about them , to take care for their Duty , before they look'd about to take care for themselves .

Not as the worldly-wise , who will temper away their Duty , to Compound for their outward Peace and Enjoyments . Though it be at other times , it is not to be done , say they , in our Circumstances . That is , if it is like to lose our Friends , or give opportunity to our Enemies to pull us down , and set up themselves ; if it suits not with the minds of Men , or the state of Affairs ; with the seeming Safety of Mens Persons , of Religion , Laws , or Liberties . Such Circumstances , it makes a Ground to set aside Duties , not only to temper us in the Discharge thereof . Instead of tempering the full Discharge of Duty with Prudence , it thinks it Prudence then to throw it quite off , and allow it no Observance , or Discharge at all .

2. This Tempering to Circumstances , must not be by abating of Moral Duties , to Compliance with Worldly Necessities and Convenience . This is the way of the Worldly-wise , where they do not throw off all , to pare away part of the Obligation ; and to perform no more , than in their present Circumstances may be tolerably suitable , and the Flesh will consent to .

They will urge the Circumstance of the Person . Another man , say they , might Discharge the Duty more fully in this Case . But as for me , Men must consider my Relation , how I am joyn'd in Affinity or Blood ; my Obligations , how Great Favours I have received ; or the Necessity of my Condition , and my Dependance for Support or Interest , on those who are warm and zealous for another way . So that it is not to be expected from me , that I should keep so fully and invariably to the Duty , as another Person of more easie and agreeing Relations , Obligations and Dependance may do .

And the Circumstance of the Place . Were I in a Place , says a mind that retains too much of this World , where this or that Duty would go down , where the due Discharge of it would be like to be quietly received , or where the Minds of men were any ways impressible , to give some appearance of its doing good upon them , much more Fidelity might be shewn therein . But I live where the Spirits of Men are in a Ferment , where the Duty is Generally Decryed , or bitterly Persecuted , and the Practice thereof , instead of procuring any Religious Regard from the Beholders , provokes only their outrage against the Practisers thereof . So I am forced to Sail as near the Wind as I can , that I may not endeavour both against Wind and Stream . I omit what will not be endured , and practise what will ; and this meerly to content the People , as forced on by the press of a Crowd , one Man being unable to withstand a whole Multitude .

And the Circumstance of the Instruments or Auxiliaries . Though they would discharge the Duty fully , were they left to themselves ; yet , now they are upon Designs , and must consider , not only what will pass with themselves , but with their Complices . They must keep in with their Humane Succors , and therefore they must abate of their Religious Duties , lest standing too stifly and inflexibly for them , they disoblige and lose their Patrons , or Auxiliaries . It is well , say they , if by a Man so linked in , some part can be performed , whilst some part is abated . Some part must be yielded , to gratifie their Interests , or their Principles ; some to keep those of wrong , and some to keep the loose and immoral , or those of no Religion .

And the Circumstance of the End . They would , as please God in the Duty , so profit his Church thereby . And a Duty happens at some time , not to suit the interest of their Party in Religion . If they will abate , or infringe it ; they may set up , or keep up themselves : but if still they will faithfully discharge it as they ought ; in all appearance they must become subject , and truckle under others . To deduct something in the present Circumstance , is most safe , or serviceable , for that Party of Christians they espouse , which they call God's Church . And in this strait , they think they should not be censured , if they practise so much as is serviceable , and lay the rest aside .

And the Circumstance of the Time admitting no season for the full practice of any Duties , or profession of any Truths , when there is hazard in them , or no probability of doing Good by them , or they are like to be impeditive of some designed Good , or much desired Settlement , to Church or State , of which I spoke before .

Thus is Worldly Wisdom for making bold with its Duty , to save its Worldly Concerns ; and for tempering Duty to the present Circumstances , by abating it , and by parting with so much thereof when it retains the rest , as , all its Circumstances consider'd , shall make it draw least inconvenience after it from any of them . Which is nothing else , but setting up this World , above Almighty God , and our own Convenience , above his ways . Whereby , however we may promise our selves to pass for Worldly Wise ; we shall be sure to appear ill Christians , as I think is clear enough from the foregoing Chapters .

I speak not this , of abating in Discharge of our Duty thus to Circumstances , where Circumstances really make Abatements . I know there is not so much due from us in some Circumstances , as there is in others . For some Circumstances are incapacities ; and these abate , so far , and so long , as they incapacitate . Impossibilium , says the Moral Rule , nulla est obligatio , No Man is tied to impossibilities . And therefore , where we owe never so much Duty , we are not bound to an actual exercise and discharge thereof , whilst we are not in capacity . So far , as it is Providentially out of our Power , and so long as it is so , our actual Discharge thereof is under a Suspension : 'till by Degrees it come to be in our power again , which always brings back with it a like gradual Return of our Obligation . But I speak of their tempering their Duty in these Abatements , to Circumstances of Worldly Convenience , where there is the same State and Foundation of their Religious Obligations , as at other times . We must not abate our Duties , whose Ground and Obligation is still the same , and which we have Power and Opportunity to Practise , if we dare run Hazards , and sustain Inconveniences and Losses for them ; to temper them to the external Ease and Convenience of Place , or Persons , or other present Circumstances . Which , in this tempering , is not to respect the Obligation of Circumstances , but only the Fleshly Ease , Convenience , and Advantage of them .

3. This Tempering to Circumstances , must lie only in our not unnecessarily provoking Men , whilst we do no ill our selves : not in our carrying on the unreasonable or ungodly wills of others . It is ●ne thing to temper our selves to the Necessities of things ; another , to the Lusts or Vices of Persons ; one thing to suit their innocent wants , or ways ; another to set on their wickedness . This is † † Eph. 5.11 to have Fellowship with the works of Darkness , to * * Eph. 5.7 . 1 Tim. 5.22 2 Joh. 11. partake of other Mens Sins , and Sin along with them for Company . So that we must never talk of tempering our selves to Circumstances , by putting our selves into other mens ill circumstance , or by complying in any ungodly or ill things . If ill things then are driven on , by the violence and press of People , or the Power of Rulers : if all seem to Conspire together , and Combine to oppress an innocent Person , or to explode an Excellent and Good thing , to pull down what is Right , and set up what is Wrong , to seek safety by what is Sinful , or Publick Good , either of Church or State , by Doing Evil : it must not be thought any part of our Prudence to temper our selves to their Ungodly Wills by Compliance , by striking in and countenancing , by being , or seeming to be for them , by crying up , or carrying on , or going along therewith . If we would seek to be truly Good , rather than falsly to appear Wise ; Religion is not for such ebbs and flows , for being fast and loose with virtuous or vicious things , as the motion of the Mobile , or Course and Humor of the Time is . It is firm and staunch , and always true to God , and to it self ; not to be used or laid aside as men please , and made to bend in all the turns and flexures of their Humors , or Vices .

CHAP XII . Of Caution in preventing harm by any Duties . And of Flight in Persecutions .

3. THirdly and lastly , in execution of our Purposes , Spiritual Prudence is for shewing Caution , to prevent Harm thereby , or ill Consequences .

This is a Great Part of Prudence , to shew Providence , or foresee things before they are come to pass , and , as far as depends on us , to prepare against , or put by the ill , and make the most of the Good that is in them . A Prudent man foreseeth the Evil , says Solomon , and hideth himself , or withdraws from it : but the Simple , without fore-sight , pass on to meet it , and are punish'd , Prov. 22.3 . It consists much in Caution and Wariness , looking about how it may best escape or remove Impediments , and avoid hurtful and ill Consequences , which is the great proof of Prudence among men : the Wise aiming at it , and the Generality estimating the Prudence of any Counsel or Management , by the absence of ill Events , and the Prosperity or Successfulness thereof .

Now this Caution our Lord calls for also from his Servants , as what must shew them to be religiously Prudent , or Spiritually Wise. Beware of Men , said he to his Disciples , when he sent them out to discharge their Duty in the midst of Dangers , or as Sheep in the midst of Wolves , and bid them , for their Guard against them , to put on the Serpent's Prudence , as well as the Dove's Innocence , Mat. 10.16 , 17. And their Circumspection , whereby St. Paul Exhorts the Ephesians to approve themselves , not as Fools , but as Wise. He sets off by this Caution or Wariness , in preventing whilst they could , without being False to their Duty , such Harm and ill Consequences to themselves . Redeeming the time , says he , i. e. says † † Sapientia conversationis lucrari nos vult commeatum . Tert. de Fuga in Pe●sec. c 9. p. op. 540. Tertullian , Gaining your selves a safe Conduct , or free Passage , by the wisdom of your Conversation . Or , securing your selves whilst you may , and gaining as much Respite as you can ; which is call'd in * * Dan. 2.8 . Daniel gaining , or , as the Margin from the Chaldee , and as Junius and Tremellius render it , buying or redeeming the time ; because the Days are Evil. So that without such Caution , you cannot enjoy , or hold the time long , Eph. 5.15 , 16. And on the contrary , the improvident man in the Gospel , for his having no Prospect of Casualties , or Preparation for them , is call'd the † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . imprudent or unwise Man . Thou Fool , says God to him , this Night shall thy Soul be taken from thee , Luc. 12.20 .

Two ways I shall note of shewing this Caution , to prevent Harm to our selves , by Suffering , or Persecuted Duties .

1. First , Without a Call , not to put our selves upon what brings Danger . We must not throw our selves upon Temptations , since we are taught to Pray Daily , that God would not lead us into them . To go rashly , and put our selves upon them , especially in a Great Tryal , looks like tempting God , and pr●suming too much upon our ow● strength , wherein they who are most confident , are oft-times most shamefully worsted ; as Peter , that was confident he should own Christ beyond all the Disciples , was the man , who of all others did most shamefully Desert and Deny him , Mat. 26.33.74 . And as Quintus the Phrygian , who , as the Church of Smyrna * * Ap. Euseb. Hist Eccl. l. 4. c. 15. note , rashly Offering himself with some others , and standing forth uncall'd before the Tribunal , fell or Denied Christ in the Tryal . Giving , say they , an illustrious Document to all , not rashly and unnecessarily to throw themselves upon Dangers , without any just regard to their own weakness and infirmities . 'T is not for us to run into Sufferings for Righteousness , before we are sent ; but patiently to wait God's time . For as our Suffering is only in Obedience and Conscience towards God , so should we stay for it 'till it pleases God , and 'till his Providence calls us thereto . Whom he called , saith St. Paul , speaking of our Sufferings for Righteousness in conformity to Christ , them he also justified , or made victorious in them , Rom. 8.29 , 30. And hereunto are ye called , saith St. Peter , treating of acceptable Suffering for well-Doing , 1 Pet. 2.19 , 20 , 21. So that in Suffering for God , the most acceptable discharge of Duty , and surest hope of Victory , is when we are call'd to it . We must not run at any time , or chuse our own time , but allow God , in Course of Providence , to Summon us out , and to appoint us the Season , as of Acting , so of Suffering for him . And this Season , in Scripture is call'd our hour , which Christ himself would not Preoccupate , not exposing , but withdrawing himself , before his hour was come , Joh. 7.1 . and 11.54 . but when once it was come , readily o●fering and resigning himself to bear what was appointed for him , Joh. 17.1 . and c. 18.4 , 5.

Some , indeed , among the Primitive Christians , out of an immoderate zeal of Martyrdom , were hasty to fetch down Sufferings , where they c●me not fast enough of themselves . They stept out to do a persecuted Duty , when they were not put upon it , nor had any Call of God thereto ; and would not stay to expect their Enemies Rage ; but rashly run out to Challenge and Provoke it . This forwardness , after they had seen some sad Miscarriages and shameful Effects thereby , was Discountenanced , and Restrained by the Primitive Church . St. Cyprian's last Charge to his Flock , a little before his Martyrdom , being † † Ne quisquam ultrò se Gentilibus offerat , nos confiteri magis voluit , quam Profiteri , Cyp. Ep. 81. that none of them should voluntarily offer themselves to their Heathen Persecutors , because , what our Lord is for having us to Do , is to Confess when we are asked , not to Profess unasked . And the Church of Smyrna , Condemning it in † † Ap. Vales. Annot. in Euseb. Hist. l. 4. c. 15. their Epistle ; and the Council of Eliberis Decreeing in the 60 Canon , that , if in their zeal against Idolatry , and haste of Martyrdom , any shall break the Heathen Idols , and be slain for their Pains , there being no direction for this in the Gospels , nor any such thing ever done by the Apostles , they shall not be received into the Number of Martyrs . † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrysost. Homil. 42. St. Chrysostom's Advice contains , I think , the true Method of Christian Prudence , in this case . Let us pray to God , says he , that we enter not into Temptation : but being brought thereinto , let us generously undergo it . Quod non oportet conturbari cum videamus bonos in adversis , &c. Tom. 7. Ed. Sav. p. 908. For that is the Part of Temperate men not to cast themselves upon Dangers ; this , of Brave Spirits and Philosophers . Let us therefore , neither throw our selves upon them rashly and simply , which only shews Boldness : nor Draw back when Driven into them , or when call'd out by the Nature and Circumstances of things , for that is Timorousness . When we are called to Preach a Persecuted Truth , let us not Refuse : but when there is no call , from any Cause at all , or Profit , or Necessity according to Godliness ; let us not run of our selves , for that is Ostentation , and Superfluous Boasting . — As a Generous Souldier , be continually in Arms , be Prudent , be Vigilant , and always expect the Enemy : but go not to create thy self Enemies ; for that is not the Part of a Souldier , but of one that is Seditious . But if the Trumpet of Religion calls , go out forthwith , and set lightly even by Life it self , and with Great Promptitude Descend to the Conflict , &c. These things I say , out of a desire to have you keep the Laws of Christ , who commands us to pray that we be not led into Temptation , and commands us too , to take up our Cross and follow him : for these two are not contrary one to another , but very well agree together .

On this Point I shall further add , when , with the Freedom of Confessors , we speak for Persecuted Truths , or Laws with others , that another allowance of Christian Prudence is , not to profess this promiscuously to all Persons ; nor , after we have sufficiently Declared our selves , by importunities of unprofitable Discourse , still to incite an unpersuadable , and virulent Disputer's Rage against us .

Some men , are not impressible by Reason , or by any Rules of Sober Virtue and Goodness ; but possess'd by Profaneness , or utterly over-run with Madness and Rage of Faction . They are ready to afford , I say not only a Deaf Ear , but a Scurrilous and Prophane Tongue , a Treacherous Snare , or a Spiteful Hand , to any offers or arguments on Persecuted Duties , that shall be made to them .

Now to lay such Truths , or Laws of God , before these men ; is not to promote , but to prostitute them . And therefore here the Rule of our Lord takes Place , not to cast Pearls before Swine , i. e. the Precious Truths of God , before those Stupid Sinners , that have no Sense of them ; but , instead of Reverently taking of them up , will rudely bespatter , and trample them under Foot . Nor to throw holy things before Dogs , i. e. before those , who , instead of worthily entertaining , will spitefully snarl and bark against them , and be ready to Tear and Rent those , that hand them to them , Mat. 7.6 . And thus the Holy Confessors , though ready to give an Answer , as † † 1 Pet. 3.15 . St. Peter required , to any one that asked a Reason of the hope that was in them : yet did not hold themselves obliged to give this account to one that asked , only that he might Scoff , or Blaspheme , or Treacherously Betray or Trepan ; but to such as asked Soberly , or with a Desire of Learning . Giving , either no Answer to others : as Christ would not to Herod , who only for his Curiosity and Pastime , question'd with him , Luke , 23.8 , 9. Nor to the High Priest , who when they had not matter enough from his Accusers , urged him to speak to what they had said against him ; not for Information , they being resolv'd , as Christ † † Luk. 22.67 , 68. told them , not to believe him , nor to let him go , but that he might lay hold of something more sufficient to condemn him , from himself , Mat. 26.60 , 62 , 63. Or else , Giving like Answer , as * * Euseb. Hist. l. 5. c. 1. Pothinus of Lyons did to the President , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if thou art worthy , thou shalt know , when he scoffingly and abusively asked , who is the God of the Christians .

2. Secondly , When , on Gods Call , we have done our Duty , and are thereby brought into Dangers , it allows us to save our Persons , whilst we innocently may , by Concealment , or Escape , and Flight in Persecutions . When they Persecute you in one City , flee to another , Flight and Concealment in extream Perils , being what Christ himself allows , Mat. 10 23.

This has been the way in all times , as Petrus Alexandrinus , that Blessed Martyr , Discourses , in his † † Can. 9. & 10. Canonical Epistle , taken * * Concil. Trull . Cap. 2. afterwards into the Code of the Vniversal Church ; and as † † Apol. 1. de Fug● sua p. 707. Tom. ● . op. St. Athanasius , after him , has Demonstrated more fully , viz. for Good Men , in Cruel Persecutions , by Flight , or Concealment , to save themselves , till some necessary Discharge of Duty , or Course of Providence , Deliver'd them up for Suffering into their Persecutors Hands . Thus as Athanasius observes , * * Gen. 27.43 . Jacob Fled from Esau. And † † Exod. 2.15 . Moses , on Slaying the Egyptian , into the Land of Midian from Pharaoh . And * * 1 Sam. 19 2.10 ▪ 12. David from Saul , when he sent to slay him . Thus also Elijah absconded , and † † 1 King . 17.3 . and c. 19.3.4 . hid himself for Fear of Ahab ; and fled for his Life from Jezabel . And Jezabel's Persecution , were † † 1 King . 18.4 . hid , and fed by Fifties in a Cave , by Good Obadiah . * * Joh. 20.19 . Acts 12.12 . And thus the Disciples likewise assembled in Private , or held Night-Meetings , and shut the Doors for fear of the Jews . And Paul , at Damascus , was † † Act. 9.24 , 25. let down by the wall in a Basket by Night , to escape those that watched the Gaetes Day and Night to kill him . Yea , our Blessed Lord himself , who granted this Liberty to his Disciples , when Persecuted in one City , of fleeing 〈◊〉 another , upon occasion made use thereof . When the Jews at Jerusalem sought to take him , 〈◊〉 escaped out of their hands , and went away again beyond Jordan , and there abode , that being a more quiet and secure Place , Joh. 10.39 , 40. And 〈◊〉 another time , when he was not safe in Judea , 〈◊〉 walked in Galilee , and would not walk in Jury , b●cause the Jews sought to kill him , Joh. 7.1 . And again , when , on the raising of Lazarus , the Jews took counsel together to put him to Death , he walked no more openly among them , but went thence into a Countrey near to the Wilderness , and there continued with his Disciples , Joh. 11.53 , 54.

The Reason of his Flying , as Athanasius * * Ib. p. 709. notes , was because his hour was not yet come . And this is given as the Reason , why , when they sought to take him , they could not do it , and no man laid hands on him , † † Jo. 8.20 . because his hour was not yet come , Joh. 7.30 . Till then , he took the Liberty which he has allowed us , and prudently absconded , when sought after to his hurt , and made his escape as we are wont to Do. But that hour being once come , as he declared it was , Joh. 17.1 . instead of absconding any more , he went out to them , saying whom seek ye ? and telling them , I am he , Joh. 18.4 , 5. He neither suffer'd himself , as Athanasius * * Ib. p. 711. observes , to be taken before his time , nor endeavour'd to hide himself from them , when once his time was come .

For each man , as that † † Ib. p. 710. Father says , there is a prefix'd time . As there is for Spring and Autumn , Summer , and Winter ; so there is a stated and appointed time for Life and Death . And to this the Scriptures refer , when they speak of taking men away in the midst of their Days , Ps. 102.24 . of Dying before their time , Ec●l. 7.17 . And of coming to the Grave in a full Age , as a shock of Corn comes in in its Season , Job 5.26 .

Now , what time was appointed for him , † † Ib. p. saith he , our Saviour Christ knew : and accordingly , though he withdrew at all times before ; at that time he offer'd himself to the Officers sent to take him . But as for our time , as he adds , we know not what time God has appointed us , till it appears by the Order of Events , and the Course of Providence . Behold I am Old , and know not the Day of my Death , said the Patriarch Isaac , Gen. 27.2 . And therefore the way of God's Saints , when Men laid wait for them , was not , as he * * Ib. p. 711. goes on , to obtrude themselves upon their Persecutors , as not knowing the time appointed them by the Divine Providence . But their time being in God's hand they expected the Finishing and Course thereof . Wandering about in the mean season , or hiding themselves in Caves of the Earth , 'till the Determined time of their Death came , or till God , who is the Determiner of their times , would manifest it to them , either preventing , and disappointing their Persecutors , or Delivering them into their hands , as seemed most fit and seasonable to him .

This Caution , and Flight in Persecution , as he * * Ib. p. 712 ▪ adds , was not to be called Cowardise ; but was an Exercise of their Fortitude , and Patience . For in their Flight , they did not nourish and indulge Fears of Death , but fortified their minds against it . They shew'd Fortitude and Tolerance , and Gave a Proof of Passive Valour , which is best seen , not in being suddenly Cut off , but in tedious Sorrows , which so highly enobled Jobe 's Patience . Their Care was , 〈◊〉 he pleads , neither to Fear the time of Death , when it was present ; nor to anticipate that time ●hich God's Providence had Decreed for it , or ●esist the Divine Dispensation , whereto they knew ●ssuredl● they were Reserved : that so , they might not ●e 〈◊〉 , as being , by their own rash Actings , the ●●use of their own Fall .

〈◊〉 was it without Fruit , either to themselves , or the Church of God . Their Flight , saith * * Ib. p. 714 , 715. he , was not idle , in as much as they Preached the Truth when they fled , and never forgot to seek the Profit of others , under all the Hardships which they sustain'd themselves When flying they hid themselves , they were , by God's Dispensation , only reserved this way , as Physicians , for the wants and use of those that stood in need of them .

In Sum , the Rule of Christian Prudence for us all , as * * p. 715.716 . he observes , when we are sought for in Persecutions , is not to be rash and Precipitate in tempting God , but to fly , and hide our selves , and wait till the appointed time of our Death comes ; or , till our Great Judge shall allot that for us , which seems best to himself . But when he allows us this Liberty , he would have us to stand alwaies ready and prepared in our minds , when either our appointed time calls us , or we are taken up and apprehended by our Persecutors , to stand and strive for Religion and the Church , even unto Death . And thus the Martyrs did in Persecutions . Whilst they lay hid in Dens and Secret Places , they confirm'd and fortified their own minds : and when Discovered and Apprehended , they bravely Suffer'd at the Stake . But if some of them voluntarily surrendred themselves to their Persecutors , they were not carried on to this , as he adds , by inconsiderate Zeal or Rashness : but professed every where , and before all , that this promptitude and Free Oblation of themselves , proceeded from the Holy Ghost .

Thus is there Place , by the Permissions of Religion , for the Servants of Christ , to sa●● themselves by Flight in Persecutions .

And this , for Pastors as well as People , ●hen the Persecutions of the Pastors is Personal . For then , to save themselves , they may Depart from the Churches they Conducted , or from the Followers they had gathered : as St. Peter did * * Act. 12.17 . , upon Herod's Design against him , from Jerusalem ; and St. † † Act. 9.24 , 25. Paul , when laid wait for there , from Damascus ; and Jesus himself , from Jerusalem , or Jury , or other Places , as Designs were laid for his Life by the Jews . Yea , tho' by this Flight of theirs , some innocent men , as Petrus Alexandrinus * * Can. 13. observes , be accidentally brought in Trouble , and suffer for their Sakes . As † † Act. 19.29 , 30 , 31. Gaius and Aristarchus were , as he Notes , for St. Paul ; the * * Act. 12.19 . Guard of Souldiers for St. Peter ; the † † Mat. 2.16 . innocent Infants for our Saviour Christ ; and Zacharias the Father , for John the Baptist , when his Mother Elizabeth fled with him from Herod : all of them unblamed , notwithstanding , on the account of their Flight , such things followed .

But when the Persecution is common , of the ●locks as well as of the Shepherds ; and whilst the Flock it self stays , and is like to be left Destitute and Unprovided , or much Scandalized and Dispirited by their Departure : there it seems as if the Pastors had not the same Allowance . For when Dangers are Common , to the People as well as to the Priests ; the Leaders themselves should by no means be among the foremost in Fears , and backwardest in Tryals . They that in times of Peace have been the Preachers of Faith and Fortitude , of Resolution and Constancy ; when trouble comes , should be the first Patterns and Examples thereof among their Flocks , and take especial care , lest by the hastiness of their Flight , and excess of Fear , they Disgrace their former Sermons , and fall under that smart Censure , which * * De Coron. Mil. c. 1. Tertullian past on several Pastors in his days , viz. that in Pace Leones , in Praelio Cervos , i. e. out of Dangers , they were as bold as Lyons , but in danger , as timerous as Harts , and , like them , all for trusting to their heels . The Pastors stand charged , not only with the Care of their own Bodies and worldly Interests , which the permission of Flight secures ; but with the Charge of the Church , being most Solemnly intrusted with the care thereof , and watching for their Souls , as they that must give account , as St. * * Heb. 13.17 . Paul says . And therefore at such times , it behoves them to consider , not only how their Flight would serve their own Temporal or Private Wants : but also how it would Comport with their Publick Trust and Office , and suit with their Charges Spiritual Necessities . Whether it be like to leave them quite Destitute , without necessary Helps or Instructions , or Hope and Expectation of Spiritual Ministrations . Whether it is like to trouble the Spirits , and weaken and faint the hearts of their People ; and turn those out of the way , whom the Presence , Direction , and Exhortation of a Spiritual Guide would have kept firm and constant therein ; encouraging them to yield to a Persecutor's Threatnings , when they see they are so formidable , as to shake the very Pillars of the Church , and make the Leaders shift for themselves .

And accordingly our Saviour , though , when the Pastors are specially Persecuted , he gives liberty of Flying ; yet , in a common Persecution , when the Wolf , i. e. a Wolfish Persecutor Comes to snatch and scatter the Sheep , as well as the Shepherds ; he tells us , to flee for himself , and leave the Flock without any Guard or Provision , is the mark , not of a Good Shepherd , but of an Hireling . The Good Shepherd , saith he , when the Wolf cometh , is not so careful for himself , as for his Charge , and Giveth or * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . staketh down his Life for the Sheep , i. e. is ready to expose and hazard it for their sake , Joh. 10 11 , 12. The Good Shepherd he distinguishes , not only from Thieves and Robbers , who seize those Flocks which are not their own : as all those False Messiah's were , who came to impose themselves upon the Fold before him , v. 8. But also from all Mercenaries , who , though * * v. 2 . 9· entring in by the Door , i. e. by himself , or under him the true Lord and Pastor ; yet look to his Sheep only with an Hirelings indifference , and not with a true Pastoral Spirit and Affection . Instead of watching them , with his Life in his hand , as the true Shepherd doth : He that is an Hireling , whose own the Sheep are not , i. e. who looks to them , not with an Owners care and heartiness , but only for his pay ; when he seeth the Wolf coming , he leaveth the Sheep , and fleeth to save himself . The Hireling fleeth , because he is an Hireling , and careth not for the Sheep , but for his own safety , v. 12 , 13. The Note of the Hireling , is the want of Care for the Sheep in time of Danger , or of Pastoral Affection . As St. Paul also intimates , when he laments the want of the Pastoral Spirit , and sets it off , by having ●one by him like-minded to Timothy that good Shepherd , who would naturally care for their Spiritual State , and by finding all to seek their own , not the things which are Jesus Christs , Phil. 2.20 , 21. And this disposition , as our Lord notes , the Pastors shew , when in times of Danger , they leave their Flocks destitute and unprovided , scandalised or dispirited ; and , instead of standing at the peril of their Lives by their Charge , flee away and shift for themselves .

Indeed , if when some go , who are more particularly obnoxious to a Persecutors Fury , others are still left to supply the needs of the Saints ; these Servants of God have more Plea to withdraw themselves : As St. Polycarp did at the importunity of the Brethren , as the * * Ap. Euseb Hist. Eccl. l. 4. c. 15. Church of Smyrna write , when he was sought for by Name . And as Athanasius did , when Persecuted by Syrianus . Who yet , in that Barbarous Outrage , which drave him away ▪ was * * Vid. Apol. pro Fuga . Resolved to be one of the last in the Church , and see how the Flock escaped the hands of the rude and merciless Souldiers , before he would attempt to escape himself . Or , if they are like at one time , to be taken off more privately , or before strangers , they may think fit by Flight to escape that storm , that , with the more Advantage to God and the Church , they may offer themselves before their own People ; there , by their own Practice , more effectually confirming those Exhortations to Martyrdom , which they had formerly made among them . And thus St. Cyprian , in the * * Ep. 81. last Epistle he wrote to them , tells his Church , that when Officers were coming to fetch him to suffer at Vtica , he had withdrawn , and waited in his Recess , 'till he should hear the Proconsul was returned to Carthage : intending then to return to his own House , that he might suffer before their eyes . This Liberty I grant is indulged us , not only for God's sake , and the Churches , as St. Cyprian used it in this last instance ; but also for our own . We are allowed to fly , not only in way of well husbanding the Opportunities for serving God , and our Brethren ; at St * * Strom. 4. & 7. Clement of Alexandria leaves a mind , that neither seeks nor fears Death , to Determine this Point by the Glory of God , and the Benefit of Mankind : but also in mercy to humane weakness . But this Permission to humane weakness , is in subordination to the Glory of God , and the Good of the Church . So that when the Pastors cannot withdraw themselves , without dishonouring God and Religion , scandalising their Flocks , or leaving them de●●itute : they are not to flye , but to abide by the Dangers , though at the Peril of their Lives .

But this Caution of Spiritual Prudence , lying in preventing Worldly Harm and Consequences ; Worldly Wisdom is forward to extend too far , and turn into a Doing Harm to our Duty , to keep off Harm from our selves . To keep out Harm and ill Consequences , as far as we can , so long as we keep not out any Duty , or part of Duty , together with them ; is what God allows , and what Prudence guided by the Spirit is to take care of . Accordingly , it doth not run into a Duty of outward Harm , as I say , before it has a Call : and when , by a Faithful Discharge of Duty , Suffering is drawn on ; by Flight , or Concealment , it may save it self from it if it can . But Worldly Prudence is for Providing against the Harm , though it be by making no Provision at all for the Duty ; being always ready , rather to omit the Doing what is Good , than to Suffer what is Evil.

To prevent this , we must take along with us these Rules , in all our Deliberations about these matters .

1. That Caution is never Good , which Drops , or Violates a Duty . The Caution of a Christian is only to beware against Harm , whilst he doth his Duty ; never to beware of doing his Duty , lest he suffer Harm thereby . Religion owns no hurt like the hurt of Sin : and so prescribes no Caution against any thing , so much as against Evil-Doing . The Breach of Duty is never to be taken up as an Expedient ; but the Performance of it must always be our first and chief End . Do that when we are called , and do nothing against it ; and then be as Cautious of any hurt that is like to come thereby , as we can . But this must never be neglected , or let fall , that a Worldly Good or Convenience may be secured . Tho' this is so much the way of Worldly Prudence , viz to be wise and wary against Worldly Harm , by the Omission of any Duty which is like to Draw it upon us , that , when men have a Call to Discharge a Duty , 't is really thought by many somewhat a suspicious thing , to hear them ask after the Prudence of it ; that being , God knows , much oftner the method of those , who are seeking and have a mind Prudently to Omit , than of those who have a mind Prudently to Practise it .

2. We must never shew more Care and Caution , to prevent ill Consequences to our Worldly Interests , than to prevent ill Consequences to our Spiritual Interests . The Interest and Honour of Religion and Virtue , of Truth and Righteousness , is to be above any Worldly Interest , in a Christan's Thoughts . And therefore in looking about to descry Consequences , his Eye should soonest fix upon , and his Care and Wariness Provide for those Consequences in any way , which are like thereby to befall these . It will consider , and see in the first place , when a Course is proposed , whether Virtue and Religion are like to get or lose by it ; whether it will bring any Truth of God , or Duty of Godliness , under good or ill Report : whether it will lay Hindrances and Incumbrances in its way , or afford Encouragements ; whether it will stagger , or confirm others in the Belief ; seduce them from , or invite them to the Practice of Truth and Holiness . The Consequences to Duty and Religion are far beyond any Consequences of this Life : and all truly Religious men , as they ought , so they will set much more by them . And 't is a plain Evidence any Persons are men of this World , and Worldly wise , when they are more Watchful and Sollicitous against Temporal , than Spiritual Consequences ; and can take up with any Dammages brought to Truth and Godliness , when they are necessary to keep off Worldly Dammage from themselves . What will be the Effect and Consequence thereof , to the outward Ease and Enjoyments , Liberties or Priviledges , Security or Advancement , of our selves or Families , Church or State , says the Carnal Man . But what will be the Consequence of it , to Duty and Religion ; not to make them Secularly Great , but to shew them Spiritually Good ; not to hold them in External Power and Possessions , but to give or keep their hold upon Mens Hearts and Consciences , by Confirming all in the Belief of the Reality and Sincerity of the Efficacy and Excellency thereof : This is the Religious or Spiritually Wise Man's Question .

CHAP. XIII . Of Spiritual Prudence in Worldly Matters , or as over-ruling all other inferiour Prudence , about things of this Life . And of Sollicitude .

THE Third , and last Thing Proposed at first , to set off the Nature and Offices of Spiritual Prudence , is to shew its part in worldly Matters ; or how , after its having been thus wise as is declared , for the things of Religion it self ; as for all other Inferiour and Worldly Prudence in Things of this Life ; it so Orders the Ends , and Over-rules the ways thereof , as to keep them subservient to Religion , or as best becomes Christians .

Worldly Prudence , is to be Wise for the Ends of this World . As , to preserve our Lives here , and the Comforts and Enjoyments thereof , our Properties , Power , External Quiet . To secure , or augment these , or other earthly Good things , to our selves , our Friends and Families , to the Church or State . All these are Worldly Ends. And to be wise for them , is Worldly Prudence . And this we have all need of here , because we are Members of this World , needing Worldly Things , and being twisted in worldly Relations , Good Men and Good Christians , as well as others . But though we live in this World , we aim at a better World . We are kept alive by Worldly Things , but we live for better , even for Heavenly Things , which Religion shews , and which the ways thereof will procure for us . So that the Wisdom of Religion must limit and over-rule us in all the Acts of Wisdom and Prudence we shew , about the lesser and inferiour Things of this Life . The Flesh must be subject to the Spirit , and the Wisdom of this World , to the Wisdom of the next .

Now , Concerning this over-ruling influence of Spiritual Wisdom , in all inferiour and Worldly Deliberation , I shall note these two things .

1. First , That the Rules of Religion are the truest Wisdom , as for the next , so even for the Ends of this World . They are really the most Prudent ways , and best chosen , for all the Great and Desirable Purposes of this Life . So that had God left them free , and said nothing of them ; their own Usefulness would have recommended them to every discreet man , and true Worldly Wisdom would have said the same , that Duty and Religion now says of them . No other fancied ways , and least of all their Contraries , could so well have served the true Ends of living here as these do . Other ways perhaps may seem more serviceable , and fit to be taken up for these Ends , at some one particular turn . But none of them are so fit and conducive , if taken into constant course , and made a General Rule of Living . And men are made to live by Rules , and their Happiness to be sought by Rules : without which , there would be nothing but utmost Uncertainty and Confusion , which would spoil all happiness , and prove the greatest misery here on Earth . They are made to desire , and to seek what is best for the Ends of Life , not only in some one , or few Actions , but in the Tenor of Life ; not only what will happen to promote them on some accidental turns ; but what is fit to do so ordinarily , and at all times , though by chance , on some particular turns , it may admit of an Exception . And this General and constant Service , must be by Rules , which are general things ; and made to direct , not only as occasion serves , but ( that all other men may know where to have us , and we know where to be our selves , without which , as I say , there would be nothing but jealousie and confusion instead of happiness , ) for Directors in ordinary and constant course , or at all times .

Now , as for Rules of Wisdom , for attaining the true Ends of Life , there are none better , than those prescribed by our holy Religion . God having adopted our Real Interest into our Duty , and made those things , whereby Wisdom would Direct all men to serve themselves here , the way of serving him , and securing to themselves the joys of Heaven hereafter .

What Rules , for instance , are better in Conversation , than to give no offence , neither injuring , nor despising , and less disdaining any . Than by being Gentle , and easie of Access , and Courteous ; a way of gaining much , that will cost us little . Than by having a care of Censure , not being apt to tax what we do not know , or to Condemn others . And of all Backbiting , or Accusations , and Ripping up , either the real or fancied Faults of absent Persons ; yea , in Places and Companies , abounding in Censure , by being ●ary , even how we bring up the Names of the absent , who are not there to speak for themselves , lest it afford Matter to the malignity of Evil Tongues , and make them evil spoken of . Than by not expecting much from others , not being soon angry or exceptions ; which will prevent our having Difference with others , and , under any Carriage of theirs , keep us easy within our selves : and however Affronting or Provoking their Carriage be , we do not thereby lose much , if it doth not rob us of the Tranquility and Enjoyment of our own Spirits . By all these ways , and sundry others which Religion prescribes , we take the wisest care to Converse with others , with the most advantage , and the least hurt and trouble to our selves .

What Rules again , are better in Dealing , than to be true and just , which are the way to be trusted . To be Industrious and Careful in our business , to do always as we are willing to be done by , to be Reasonable in our Demands , Moderate in our Gettings , Fair in all our Trading and Transactions ; which will most effectually retain those that try , and draw in others to Deal with us , when they are neither like to be Neglected or Deceived , and Over-reach'd in their Business . To Do all that is Right , and with a willing mind , that discovers no uneasiness in being shew'd it , or backwardness in Performing thereof . To offer nothing that is wrong , yea , when others offer it , not to return it ; not maliciously remembring , and studiously recompensing , but Forgiving Injuries , which is absolutely , as the most Christian , so the wisest Course , and most for the Ends and Enjoyment of this Life . For it costs us abundance more Labour and Vexatious Thought to Revenge an Injury , than it need do to put it up . To Forgive it , is only to bear the Disquietude that is past ; but to Revenge it , is to throw away a great deal more of our Quiet after it , and to add to our former Sore , by a New , and , in probability , much Greater Heap of fresh Toil and Danger .

What Rules are so Wise , for the Enjoyment of our selves , of Health of Body , and Ease of Mind in this Life , as Sobriety and Temperance , and Chast and Due Regulation of Fleshly Pleasures , and Moderation in all things . As bringing our Minds in every thing to our Conditions , no● affecting still to have what suits our Fleshly Likings , but to like what God is pleased to send us . As Mortification , and due Subjection of Bodily Appetites , instead of pampering of them ; as sitting loose to this World , instead of being Worldly minded , and fond thereof . As Living upon Providence , and trusting to God more than to our selves , or to any humane Provisions ; and being resigned to his Will , or Contented and Desirous , rather that he should Do his own Will , ( as we profess in our Daily Prayers , ) than that he should Do ours . Than all which , what can better prepare us to receive all the Vicissitudes of this Life ; to give us least Trouble from the ill , or afford us most Comfort , Contentment , Unwearying and true Enjoyment from the Good Things thereof .

What Rules , lastly , could Conduce so much to Settle Happiness , as in Neighbourhoods , so in Families , greater Societies , and all Relations ; as the due Discharge of all those Duties which Religion Prescribes in those Relations . By Parents being careful to Educate their Children well , and to Provide for them , keeping them under an wholesom Government , but kind , and without ●nnecessary Provocation : and by Childrens being full of Respect in all things , and obedient to them again . By Wives being subject , in all things innocent , to their Husbands : and Husbands being Kind and Condescensive to their Wives , as to their own Flesh. By Masters Governing with Equity , and forbearing Threatning : and Servants not answering again , but shewing heartiness in what Service they perform , and Doing it with Diligence , and all Fidelity . By Princes being Wise , and watchful for the Publick Good , and Ruling all in the fear of God , with Clemency and Justice : And Subjects , on the other hand , ever honouring their Rulers , as the Ministers and Vicegerents of God , obeying their Commands , where Conscionably they may ; and keeping in their Subjection , not throwing it off , and forcibly resisting , where they cannot obey .

Such as these are the Rules of Religion , both towards our selves , and towards others . And better cannot be given for attaining the wise Ends of Life , and for ordering our selves , as the best studied Prudence would have us , in Conversation or Business , by our selves , or with others , and in all Relations . So that every Religious Good Man , whilst he keeps to the ways of Duty and Religion , follows the wisest Courses , and the best Rules of Prudence for this Life . Yea , though he should not be among those that pass for the Wise , but the Weak and Simple Understandings ; though he should not see their Conduciveness for these Ends , nor follow them for the Worldly Wisdom , but only for the Religion of them . Though he has not the skill and apprehension to see and judge of Secular Prudence : yet , whilst he keeps to the Rule of his Duty , he has always this , which is the best Proof of Prudence , ever to be found in the most Prudent , and Secular wise ways . Having the Grace of being Good and Honest , he cannot miss of Doing what the best Understandings must needs say is most Prudent and Discreet . The Wisdom of God guides him , where , if left to himself , he could not , like better Understandings , shew much Wisdom of his own . And following what God has prescribed , he is sure to act wisely , though he is not able to say much to others , to shew them the Wisdom and Conduciveness of his own Actings . The Ways of Duty , wherein he walks , are chosen of God , and are the Ways of Gods Prudence , for serving the wise Ends of Life . And the most Prudent Persons had better follow him , than their own Understandings ; they can never find such another Director , nor make any other choice of ways , so Wise and Prudent for themselves .

But besides these ways of Duty , for compassing the Ends of Life , which are ways of God's chusing : Worldly Wisdom has a great many more of its own , which God has left Free , and whereof he has said nothing . The worldly Ends of Life themselves , are rather our Liberty than Duty , more God's Permission than Injunction . And in pursuing them , besides the Duties of Religion , whereby we set them on whilst we are serving him : there are multitudes of other ways , wherein Worldly Wisdom has its latitude , and that a very wide compass . And in this Field of Worldly Prudence , when it proposes its Ends , and Pursues them by its own Methods , this is

2. Secondly , The other thing I would note of Spiritual Prudence , That when worldly Wisdom sets up Ends , or thinks to serve it self by ways Prejudicial to Godliness , it over-rules it in all such motions .

Sometimes Worldly Prudence , is for setting up ill things for Ends. It proposes how to serve Vices , or Vanities ; how to compass Ends of Ambition , or Covetousness , Lust , or Revenge , Vain-Glory , or Intemperance . It aims at the accomplishing , or serving of a Sin ; which is no End of Life of God's Making , nor any part of his Creation ; but begot between Satan and our selves , and meerly of his and our Production . And Spiritual Wisdom , quite throws out such ends ; which being the Stain and Reproach , the Misery and Destruction of Life , must never be turned into the aim thereof . As it doth also , all setting up the Real Advantages , and useful things of this world , for last and main Ends. Not seeking at all to serve God , or shew forth any Virtue thereby , which is to turn them into an opportunity and matter of Religion : but only to satisfie our Fleshly Appetites , and enjoy our Selves therein .

Again , in seeking the Good things of this Life , Worldly Prudence is apt to transgress in Means and Methods . And the Prudence of Religion is , as to prevent its setting up Undue Ends ; so to keep out any thing Ill , or Vndue , in the way or course it takes : over-ruling it in these , not as agrees most with Worldly Minds , but as best becomes Christians . Particularly I shall observe ,

1. First , In Pursuing any Worldly Ends , it keeps it from serving it self , by Doing any Forbidden and Vnlawful Things . And besides all that has been hitherto Discoursed to this Purpose , with a more especial Eye to Ends of Duty and Religion ; I shall here set this off briefly , in some most obvious Instances , in the course of Secular Affairs .

In Competition , the Way of Worldly Wisdom , is for Doing any thing that will overcome . It will use any Means , and take all as lawful , that seems fit to strengthen themselves , or weaken their Adversaries . It will blacken a Competitor by Calumnies , whisper and suggest Fears about him , tell any Stories it has heard before they are Examined , if not such as it self has Maliciously invented , misrepresent what might be innocent and well meant , pervert their Words or Deeds , though harmless in themselves , to very hurtful and evil purposes , as David complains his Adversaries did by him , saying , every Day they wrest my words , Ps. 56.5 . Yea , sometimes in the midst of these Undermining Arts , speak fair to his Face , and cover Treachery under Compliment and kind Expressions , as the same Holy David complains his Enemy did , while his mouth was smoother than Butter , having War in his heart : and his Words , when softer than Oyl , yet being Drawn Swords , Ps. 55.21 . In Sum , their End in Competition , is Victory ; and to do any thing that will overcome , is the Rule in Worldly Practice , though in Reason and Religion it should be otherwise .

But now Spiritual Wisdom , in pursuing any Worldly Ends against Opponents , will keep us from using any ways , either False , or Mischievous . Indeed , as Prudence , it will watch Times , and pick Advantages for it self : A wise mans heart , as Solomon says , Discerning both time and judgment , Eccl. 8.5 . But as Christian , it will Do nothing injurious to them for Advantage . It may take what lies as Free for it , as for others , and at the most Advantageous times . But it will shew nothing uncandid , utter nothing false , offer nothing injurious , or what it is not willing to receive it self . Nay , when we receive such usage from an Adversary , it will not allow us to return it on him , not being for returning Evil for Evil , but for overcoming Evil with Good , Ro. 12.17 , 21. As it is for having every man approve himself the truest Friend ; so also the fairest , and justest Antagonist and Competitor , in the world .

Again , in gaining Interest , and the Favour of Men , worldly Wisdom is for doing any thing that will please , and procure help from those it has to Deal with . Without Interest , Designs and Business , will not easily go on . And this needed Interest , often lies among ill men , with whom no Interest is to be made unless you please them . And , peradventure , they are not to be pleased , but by ingaging with them in wicked Factions , against Religion , or some much Decryed and Exploded Duties , or Truths thereof ; or , against the known Laws , Priviledges , or , Constitutions , either of Church or State ; or by going along in immoral Practices , without making any Difference , more than they do , of Good or Bad. They are men Given up to base Ends , or that seek and set on better , by base and wicked Methods . And if we expect they should serve our Ends , we must first serve theirs , and Drink , or Swear , or Commit other Lewdness , in compliance with their wicked Humours , or ungodly and vicious Ends or Interests . And these Fleshly Wisdom is for taking up when they lye in its way , rather than go without their Favour and Assistance .

But now true Christian Prudence , will never allow us , either to Dishonour God , or injure our Brethren , or abuse our selves , to please Men. It is for seeking the Favour of the Potent , and the esteem of all , by courteous obliging Carriage , and by worthy Actions : but never by base Arts and Compliances . It is not for losing God , by Doing any thing that is ill , to please and gain them . It calls upon us to Do our Duty , and nothing contrary thereto , whether thereby we keep , or lose Humane Helps and Succours ; whether all men cry us up therefore , or Decry us . When we seek to have our way Established , or take Effect , Ponder the Path of thy Feet , says this Wisdom , i. e. the Means we use or Course we take , and turn not to the Right hand , or to the left , Prov. 4.26 , 27.

Again , in raising Families or Fortunes , Growing Rich or Great ; Fleshly Prudence , is not to apt to keep within the bounds , of Right and Justice . When Getting is the End , it will over-reach the Ignorant , that want skill to deal with it ; and oppress the Poor and Fatherless , that are too weak to withstand it . In Bargaining or Commerce , it will prey upon other mens Necessities , vent False or Faulty Wares , set exacting Prices , start feigned Claims , use any Falshood or Unfaithfulness , Strictness and Rigour , Wrong and Violence , to inrich it self . Making haste to be Rich , it is not like to be Innocent : for they that will be Rich , fall into Temptation and a Snare , and into many Foolish and Hurtful Lusts , as St. Paul says , 1 Tim. 6.9 .

But now Spiritual Wisdom , is not for being hired to an ill , or Dishonest Action , by any gain . Unlawful Gains , it reckons among the Greatest Losses , as giving away a Good Conscience , and a Blessed Eternity , for some empty and Perishing Riches . What is any man the better , though he should gain the whole world , and lose his own Soul , saith our Saviour ? Mat. 16.26 . What is ill and unjustly got , it esteems not as a Blessing , but a Curse to Families . The Gettings , will not so truly inrich ; as the Injustice , in time , will load and impoverish , calling still for a just Retribution , and vindictive stroke of Providence . And therefore such , are not to pass for durable Riches , being not so like to raise and build up , as to consume an Estate , and , like a secret Canker , to eat it out .

Such as these , are wont to be the Methods of Worldly Wisdom , in compassing Estates , carrying on of Business , Prevailing in Competitions , and the like : And in all the Hypocritical and Insincere , the Ungodly and Unrighteous Methods , whereof it uses to serve it self when occasion requires , which I have already spoke of in the Preceding Chapters . And such as these are the Restraints , which Spiritual Wisdom lays on all Good Christians therein . It permits not , to look for Expediency in any Sin , or to serve themselves in any Necessity , or on any Occasion , by Evil-Doing . The Thoughts of the Righteous are Right , says the Wise Man , i. e. his Righteous Ends , are alwaies pursued and managed by Right ways : but the Counsels of the wicked are Deceit , i. e. he seeks to compass his Ends , by Wicked and Deceitful Doings , Prov. 12.5 .

And this Restraint it lays upon us , to keep only in Good ways , not only as Christian , but as Prudence too . For in Reality , this keeping upright , or only to Good ways , in pursuing all the main Ends or Good Things of this Life ; is the way to speed most , and to find the best Success in that Pursuit . And the giving our selves a Liberty , of betaking to ill ones , as occasion serves , is much more like to miss of it . In an uncertain World , that is all Vicissitudes and Contingencies , there is no way of Pursuing these Ends , that is certain , and never fails of Success ; but all may miss sometimes . But this upright walking , will miss much less , neither so frequently , nor so widely , as perverting of our ways , when our need requires . So Honesty is the best Policy ; and this never stepping aside to an unlawful Expedient , is absolutely the wisest , and the likeliest course , which , in Pursuing these Ends , a Prudent man can take .

For doth not all Driving Trades , and management of Business , and carrying on of Projects and Designs , lye in Dealing with others ? And is not all Dealing , where men dare Trust , and can Confide ? And doth not all Trust and Confidence depend on Uprightness ? No man is willing to be Deceived , or Cozen'd , Wrong'd or Outwitted . And therefore if they suspect any to be a Crafty Person , Men are loath to Deal with him . Or , in Dealing , being still suspicious of Design , they are slow and difficult to Grant him any Reasonable thing , whereof they would make no Scruple to another Person . If they find a man to be a man of Tricks ; having had to do with him once , they will be wary , how they come to have to do with him a second time . Dishonesty , and Unlawful Ways , may serve a mans turn in some one Act. But it will Disserve him in an hundred for that one , in those that are to follow , and is mere Folly if we look forward : incapacitating him for being trusted , and rendring him , it may be , the more unfit to carry on any Bargain or Business , all his Life afterwards . For a man that lives by Trade or Business , is not only for Doing this one Day , but many Days . Not for Living by one Customer , or Dealer , and for having all his End on him at once : but for so using him once , as that he may hope to have him often ; for so Dealing by that one , as may Encourage and Draw in many more to Deal with him . And this Wisdom or Providence , that looks forward , a man quite Contradicts , that uses any Dishonesty , or Unlawful Means , to serve a Turn at present . Tricks , for a while , may lye hid ; and so long , they stand a worldly mind in some stead , to the Ends of this World : but this uses not to be long , and sooner or later , they are for the most part discovered . A Lying tongue is but for a moment , Prov. 12.19 . He that walks uprightly , walks surely , says Solomon : But he that perverteth his ways , or hath recourse to Dishonest and Unlawful Methods , shall be known , i. e. a little time will discover him , Prov. 10.9 . And when once discover'd , his way is hated , and he is not trusted . And then , by catching unlawfully at a little gain , or success , in one act ; he loses all , that he lawfully might have had , in all the Scores of Opportunities , which , keeping in honest ways would have brought him , of getting , or succeeding , in the like matters afterwards .

Besides , by the just Providence of God , this way of serving our worldly Ends by Vnlawful Methods , is wont to be Defeated . The ill Means , used to Divert an Evil , he over-rules to bring and pull it down upon them : as the killing of Christ , to bringing in the Romans , the compliances of the Gnosticks , to involve them in Destruction with the Jews ; the Sale of Joseph , to bring his Proud and Wicked Brethren to pay him Homage : though all these , as I formerly noted , were intended , and wickedly resorted to by the Actors , for quite contrary Purposes . When , to compass an End , Men flye to an Evil and Forbidden Thing ; that sets God and Providence against them . And they are like to have but little cause to boast of their Gettings or Success , whilst he sets himself to blast all they Project , and to undo what they are unrighteously a Doing .

2. Secondly , In Course of Converse or Business , Spiritual Prudence keeps the Wisdom of this World , from letting fall , or being wanting in any Duties . It Drops none , as I said above , to save it self from Persecutions : much less should it omit them , to suit it self to Turns and Companies . This Men are very apt to Do , in the usual Method of this World . They are called in Worldly Companies , and in the Course of Worldly Business , to express their Regard for many Duties . It may be the Name of God is blasphemed , or some Truth of his run down , or some Virtue Dishonoured , and we stand by and hear it . Or , some Innocent and Good Men , Good Ways , or Good Things , are loaded with Reproach and Accusations , which we know to be False . Or , intemperance is carried on , with an expectation of our Presence , or Concurrence therein ; or the like . Now here the Suggestion of Worldly Wisdom , is out of Bashfulness to keep silence , and not to shew uneasiness at the Reproach of God , or Goodness , or Good Men , for fear of Displeasing , and giving offence : And to Countenance intemperance , or , it may be , in part at least , to share therein , rather than break Company , or incur the Censure of being Rude , Morose , Unsociable , or the like . But Spiritual Wisdom , sets the Honour of God , and the owning of Virtue , and the assertion of Truth , of the Goodness of Things , or of the Innocence of Persons , at an higher Rate than these Worldly Considerations . And therefore it will not be wanting , to manifest and shew forth the Honour it has for God , the Justice it bears to Men , the Conscionable Regard it has for every Virtue , and the Conscientious Fear it has of every Sin , when it is call'd to manifest its Like , or Dislike , its Concurrence , or Dissent , on any just Occasion . Not being for suffering Sin upon , much less Countenancing it in our Brother , Lev. 19.17 . and requiring us , to have no Fellowship with the Works of Darkness , but rather to reprove them where we meet them , as St. Paul says , Eph. 5.11 . So to bear out Christ's Truths and Laws , and to bear up his Name , not only in Secret , but in Life and Conversation .

The better to Discharge and Facilitate this , I think it would be an Excellent Rule of Spiritual Prudence , for all true Christians , to make open and ordinary Professions of strict Virtue . Not falsly giving out , what Virtue we have not . Nor , affectedly bringing into Company what we have , when we need not . But , on the other hand , not being ashamed or afraid to Profess what we really are , and all that strictness , which it becomes Christians to have , or they ought to Practise , when there is occasion for us to shew our selves . It would be very fit , I think , for all Christians , to appear to have , and to keep about them the same sense of Things in Conversation ; which they appear to have at Church . Professing still , to like and approve here , what they pretend to like and approve there . And shewing their Godly Fear , and Dislike of the same things , when they meet them Proposed , or Practised before Men ; as they did , when they heard them Discoursed of , and Represented before God . And for all Ministers , to appear visibly to think , and to say the same of all Matters in Company , as they do in their Pulpits : Shewing the same Sentiments of Things , in Liking , or Disliking , allowing or rebuking them ; and giving them the same reception , when they meet them in Practice , as they did whilst far off , and whilst warning against them in Discourses .

And the benefit of this to all would be , that few or none would expect any Unchristian Compliance or Entertainment from them ; or , where there is any thing of Breeding and Civility , offer any thing Unchristian in their Company . In respect of some of the more Modish and Fashionable Vices of the World , which are the way of Reception in a Place , and expect more Compliance ; as shewing Hospitality , for instance , by Furnishing out a Table for Intemperance : These strict Professions of the contrary Virtue , may perhaps seem harder , and would incur more Censure at the first . But that makes but a few Days talk . And when once a man's virtuous Profession and Resolution is known and got abroad , and some few have had Tryal of it : that talk is at an end . And then his Virtue , in Talking and Acting so at common times , what they themselves are ready to Do in their best Thoughts , and most serious Discourses , will be Honour'd : and his Non-Compliance with their breach in their Practice , of what they Profess in their wisest Seasons , will be no longer Censured by them . And when once men have this Opinion of his Virtue , he will be out of the way of Temptation ; and they will never come to him , when they seek , or expect to be otherwise received , than agrees with his known Practice and Profession .

3. Thirdly , In Pursuing any Worldly Ends , Spiritual Prudence will keep a man from being Sollicitous about Events , in the way he takes .

Sollicitude is an anxious and mistrustful Fear , and Care , of speeding in these Worldly Pursuits , or of attaining what we seek for . When we are in pursuit of any of these Ends , there is a Care and Studiousness of compassing it . And this carefulness is the Greater , where men are under a fear of failing therein . Which fear is wont to be most , where the things are over-valued ; an over-estimate making one jealous without Cause , and apt to fear for a thing , where no ground of fear is : or , where they want Faith , and mistrust the Providence of God . All which are too usual in the way of Worldly wise men . Who , making Worldly things , not so much a Means in their passage , as a main End , so placing too much in them ; and not attending to Providence , or the Promises of God , which are invisible Things , for the preservation thereof , but only to what is before their eyes : are apt to be full of very superfluous Fears , and anxious and distrustful Cares , about these Temporalities , which they so immoderately and unduly prize .

But now Spiritual Wisdom takes care to prevent this . Not that it is against all Provision before hand , or all Care for futurity in Worldly Matters . Go to the Ant thou Sluggard , says Wisdom it self , about Providence , and Seasonable Cares and Preparations for Futurity , Consider her ways , and be wise , Prov. 6.6 , 7 , 8. And the Apostles at Jerusalem , and other Christians , under the appearance of Eminent and approaching Want , and great Distress , were providently careful to provide for it the best they could , by Selling what Houses and Lands they had , and putting the Prices into a Common Stock , Act. 4.34 , 35. Yea , in the Family and Retinue of Christ himself , there was a Provident Care , and Judas bore a common Purse or Bag , which was for having something still before-hand , Joh. 13.29 . and c. 12.6 . About these Things † † Labor est exercendus Sollicitudo tollenda . Jerom. Tom. 9. Comment. ad c. 6. Mat. on nollite Sollicite esse . v. 25. Labour and Care is to be Exercised , and only Sollicitude to be removed , as St. Jerom notes , i. e. such Care as Disquiets the Mind .

But the Provident Fear and Care , or well-order'd Sollicitude about these Temporal Things or Ends of this Life , which Godly Wisdom allows , is to be a Care and Providence under these following Limitations .

1. First , It is not to be for these Temporal Things in Life , as for the Ends of Life it self . We are not made for this World , nor enjoy it as Inhabitants , that set up their rest therein , as in their proper place . But we are made and design'd for a better , and only pass through this as Strangers and Pilgrims , in search of a City above in the Highest Heavens , as the † † 1 Pet. 2.11 . Heb. 11.13 Scripture says . And therefore these Worldly Things we must not stop in , as if , like as they are made for us , so we were made for them . Our Care for them , is not to be as for the Ends of Life , which we must only seek to please our selves in , or enjoy : But as for Adminiculis Vitae , for the Means and Helps thereof , which we must use , in order to better and higher Enjoyments . They are to be cared for , only as things necessary , or useful to us in our passage . Or , as subservient to us in seeking better Things ; or , in Exercising those Virtues , and setting forth those Religious Duties , which are the true and real Ends of Life .

2. It is not to be a Care and Studiousness for Superfluities , but for the true and Reasonable Necessities , and Conveniences of Life . Superfluities are not necessary to real Wants and Conveniencies ; but only to the Phantastick Wants and Conveniencies of Vicious , Vain , or Diseased Minds and Imaginations . And Spiritual Prudence is not for Pampering and Gratifying , but for Curing an Unsound and Distemper'd Fancy and Apprehension . It Neglects not to provide for real Conveniencies , but it seeks not to supply the wants of Vices , or Distempers of Men's Souls , or makes no Provision for the Flesh , as St. Paul says , to fulfil the Lusts thereof , Rom. 13.14 . Where God has provided Men with Plenty and Surplusage , either by his Blessing on their own Endeavours , or by the Care of Ancestors , they are eased of the Great Temptation to Sollicitousness , and are the more inexcusable if they offend therein , for more and more Superfluities . But where he has allotted less , and Prospect of want m●y put men upon more impatient an uneasie Cares ; there Spiritual Prudence is for having its Care and Sollicitude spent on Conveniencies , not Superfluities ; and on real Conveniencies , not Imaginary and Phantastick ones , which are infinite , and never to be satisfied . Feed me with Food convenient for me , Demensi mei , that is , commensurate to my Circumstance and Condition in the World , was wise Agur's Wish , Prov. 30.8 . And give us † † Mat. 6.11 . this Day , or * * Luke 11 3. Day by Day , our Daily Bread , says the Lord's Prayer . Bounding our Sollicitude and Cares with what is really sufficient , and enough for us ; or with Bread , i. e. Convenient Sustenance and Support , which excludes Greediness . And claiming Holy Acquiescence and Content , if it be but for this Day , or from Day to Day , in Daily Dependance upon Providence , which excludes Diffidence . And so to be maintained for all the Days of our Lives ; at the end whereof , we can carry away nothing , but Good Works and a Good Conscience , not any Worldly Things .

3. 'T is not a Study and Care for these Necessaries and Conveniences , that is Superfluous , i. e. more than needs ; or a shewing more Sollicitude , when they would be as well secured , and served , by less . We have Employment enough for our Care on higher Things , which call for all the Care that we can spare ; and so have little cause to lavish it out , and throw it away unnecessarily , on lesser Matters . Some Care for them is necessary , God having so Order'd Things to incite industry , that we cannot compass what we need without our own Care . But when we do take care for them , that should be a just and proportion'd Care : not an unnecessary Care , where the Superfluity doth the End we seek no Good , but only troubles our selves , and leaves us the less care , in store and reserve for better Things .

It must not be immoderate , or more than Suits ; either ,

1. With the true Weight and Worth , the Dangers or Hazards of these Things . The Worldly Things we seek , are of a very mixed and limited Goodness . And we may easily bestow more care and pains in pursuit of any of them , than it will answer . They are likewise many times more easily attainable , and not liable to any Great hazard . Or , when there is more uncertainty in any pursuit ; yet , if we cannot have one thing , the World has variety , and we may have another as Good , that will serve as well . Or , if we have it not at one time , let us but wait , and we may have it at another : And , perhaps , when that time comes , it will appear to be a better . So that we may easily spend more care upon them , than they will require . And having so much use of it : Spiritual Prudence is for having us to be Good Husbands of our Care : not spending more upon any Worldly Thing , than the worth of the Thing will bear , and , if it were got thereby , we should be well paid for ; nor laying out more thereon , than the Difficulty of the Thing it self , or the hazards incident to it , do require .

2. Or , more than suits with our other Greater and Higher Cares . We must be careful in such sort for any Ends of this Life , as that we Neglect not all due Care for the Things of the Life beyond this . So that our Care for any Worldly Thing , must not be such , as takes up our mind too much . Not such , for instance , as leaves it not Time and Care enough to spare for Spiritual improvements , and for attaining all the Virtues of Religion , and for watching against all the Temptations of the World , and for any opportunities and ways of Doing the Good we have been taught , or of Avoiding the Evil , whereof we have been fore-warn'd : all which , is s●ch a Care of this Life , as choaks the Word , as our Saviour says , Mat. 13.22 . Nor such , as obtrudes it self at an aliene , or unseasonable time : calling us to mind our Worldly Care , when we have a contrary Call , to mind God or Religion , some work of Piety , or Charity , or , when we are present at , and our minds should be attending to , and spending all their Care upon some Spiritual Functions , as Prayers , or other Divine Offices ; or , in any other Call and Season , for like Good and Religious Things . The Care of this World , must yield to the Care of Religion : it must not justle out God and our Duty , but give way to them . So that it is always immoderate and ill Govern'd , when it is not made to comport with them .

3. Or , with the enjoyment of our own Minds . When Care grows Great , it is very Disquieting , and a vexatious burthensom thing . And most of those Worldly Things which men pursue , tho' they are valuable when they come cheaper , and are got more quietly : yet , however they may flatter themselves with Fancies before , when they come to try them , they do not ordinarily find that Satisfaction therein , which will Compensate for the loss of Ease and Tranquility of Mind . That Care is immoderate , and gives away more than it is like to get , which Robs us of our Internal Ease , and self Enjoyment . For it is a much more valuable thing to enjoy what is within , than what is without us ; and to enjoy our selves and our own minds , than those Worldly things we are in pursuit of . That Care is to be removed , which is Vexatio●s and Disquieting to the mind ; What our Lord has forbid , not being all Labour and Care , but only Sollicitude , as St. Jerom says .

4. Particularly it excludes all such Care , as Disquiets it by Distracting Fears , and anxiety about Events , or all anxious Cares with mistrust of Providence .

For , a Competency of Worldly Things , tho' we have no Surplusage ; and always such success in any pursuit , as is good and fit for us ; is what we have secured by * * Rom. 8.28 . Heb. 13.5 . Mat. 6.33 . Promises , and the Providence of God . And all our Solicitude for these Things , must only be a Care , with Faith in God , and Reliance on Providence ; never an anxiou● Fear , with want of Faith , or Distrust thereof . Which Distrust of God , and about Things men are eagerly Desirous of ; must needs fill Worldly Minds , indeed , with Anxiety and Distractions . For their Great Desires will put them upon Great Cares ▪ and their want of Faith , ●●●ving no sure Anchor of Hope in God , the 〈◊〉 fix'd stay to hold to , will fill them with 〈◊〉 . So that they are still wavering in Ebbs 〈◊〉 Flows , Hopes and Fears , and are of Anxious a●d Distracted Spirits .

But now this Anxious and Mistrustful Solicitude , is what Spiritual Wisdom by no means allows . We are not to give way to it , though we have Bread b●t from Day to Day , which calls us to a constant Dependance on God for what we shall eat ●ext , as I observed before from the Lord's Prayer . Nor in Dangers , either Private or Publick , to Church or State ; though our Preservation or Deliverance is but from Day to Day , without any comfortable Prospect of Continuance , and we are held there in like constant Dependance . Our Care indeed is necessary , for attaining of Worldly Good Things , and putting by Worldly Evils ; God having left those good attainments for an Employment of Industry , and not Conferring them upon us by himself alone , or making them fall on every Man's head by Miracles , but by our own Concurrence . And these , Depending in good part upon us , must be a Matter of our Care , employing our Care , as well as his Providence . But as they Depend on us , they Depend on him too . And as we are to have them by our Cares , so must we have them under , and from his Providence . And therefore , when we are careful to get them , we must at the same time look up to him , and trust he will give them , or s●ch other Good in lieu thereof , as he sees most fitting for us . Faith in Providence , especially where also we have God's express Promises withall , must always both support our Cares , and Speed or give Success to them . So that wh●●soever we Care , and are Solicitous for any Earthly Things , it must always be under God , not excluding him : and with Faith in Providence and Gods Promises , not with anxious and distracting Fears , and mistrust thereof . Which anxious and mistrustful Solicitude about Food or Raiment , that is , the Good Things of this World , our Saviour warns against , Mat. 6.

For the Care there spoken of , is a mistrustful , painful Care ; that Solicitude being taxed , as shewing little Faith , v. 30. or being of Doubtful mind , and hanging in Careful suspence , as St. Luke explains it , Luke 12.29 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , be not anxiously and mistrustfully Solicitous , says our Lord , or take no thought for your Life , or the things of this World to support Life , what ye shall Eat , or Drink ; or for the Body , what ye shall put on , Mat. 6.25 , 31. Which Solicitous mistrust he seeks to remove and exclude , by the Assurance of God's Care over us . Reproving it , from the Greater instances of his Care , which all of us have received already : Is not the Life more than Meat , and the Body more than Raiment ? and is he like to with-hold this , who gave that ? v. 25. And from what Care all other Creatures Do receive : Are not the Fowls of the Air , that have none of our Provisions , neither Sow , nor Reap , nor gather into Barns , yet taken care for by him all the year , and Fed ? and are not the very Lillies , that neither Toyl , nor Spin , Clad ? And are not ye much better than they ? or can he overlook you , whilst he takes Care of them ? v. 26.28 . From 〈◊〉 Care Providence has , even of the minutest ●●●ters belonging to us , the Hairs of our Head , 〈◊〉 † † Mat. 10.30 . he says elsewhere , being all numbered . From God's Knowledge of all our Needs , and a Pro●●se and Assurance , that as he knows , so he will take care of all their Wants , that take care of ●●●ir own Duty , and of his Righteousness . Your Heavenly Father knows ye have need of all these things . But seek ye first the Kingdom of God , and 〈◊〉 Righteousness , and all these things shall be 〈◊〉 unto you , v. 32 , 33. And , to name no ●ore , Lastly , from the Unprofitableness of such ●●xious and mistrustful Cares , which , in most C●ses , serve not at all to set on our own wishes , but only to Torment and Disquiet our selves . Which of you , by such taking Thought , can add 〈◊〉 Cubit unto his Stature ? v. 27.

5. Lastly , T is not a Solicitude or Carefulness ●●fore the time , or a Preoccupation of Cares , ●●restalling and anticipating them before the time comes . Spiritual Prudence , in caring for Worldly Matters , is not for tormenting it self with Fears of what may never happen ; or with troublesom Cares of Things that are far off . 〈◊〉 is not Solicitous about Reaping , whilst 't is only Seed time ; or , what Opportunity and Season they shall have to Sow again , when they are now but in the time of Reaping ; or how the Markets will go , and what the Sale thereof will be at the time of Selling , when the Grane is yet in the Field , and not got into the Barn . This is to trouble our selves with Cares , before the time of Caring ; to be Soliciti in Crastinum , or take thought for to morrow , which is our Saviour's Expression in this Prohibition . Not letting the thing alone , that is to come to morrow , to be cared for to morrow : when it will be no better cared for now , than it will be then ; and when this Days Care , is only to add the Care of one Day more , not to prevent any that must come after ; an Early Trouble , and before we need , for what we cannot shun ; and a painful anticipation of a Distant Care , which , at its own time , must be cared for , and repeated over again . Which our Lord respects , when he says , Take no thought for the morrow ; for the morrow ▪ shall take thought for the Things of it self : Sufficient to the Day , is the Evil thereof , Mat. 6.34 . Sufficient to the Day is the Evil thereof , i. e. Sufficient to this Day , is the affliction of the Care and Solicitude that is present , and which it brings along with it : and we shall have enough to Do , in bearing the Care and Solicitude of any future and remote burthen , when it s own time is come , and it is made present .

Such is the Carefulness and Solicitude for Worldly Things , which Christ forbids , and Christian Prudence is for banishing out of the hearts of Christians , when they are in the way of Compassing any Worldly Ends. A due Care it allows , that is not Disquieting or Vexatious , Mistrustful of God , or Neglectful of better Things . But it permits not such Care of them , as sets them up for Ends , not only for Means and Instruments ; as is laid out for Superfluities , not for real Wants and Conveniencies ; such as is a superfluous Care , more than needs for our purpose ; an immoderate and ill-govern'd Care , more than the Things will answer , as well as more than the attaining of them would require ; s●ch as Defrauds better Things , and Consists not with our greater or higher Cares ; as burthens and disquiets our Minds , as Distrusts God , and Providence , and turns into Anxiety and Distracting Thoughts ; or , lastly , such as preoccupates distant Evils , and torments it self before hand with Futurities , which it cannot help , yea , perhaps , with Tryals or Maladies it shall never feel , and is not content to defer a troublesom Care for a Thing , 'till the time of caring for it come . All these ways of being Solicitous , besides the resort to unlawful Means , so much insisted on above , are the Solicitude of Worldly Minds , who fix in Worldly Things , and weigh them in a Worldly Estimate , and seek them only by Worldly Succors . Not of the Spiritually Wise , who seek them only as serviceable to higher and better Ends , or in subordination to God , and subservency to Religion ; over-ruling all the Suggestions of Fleshly Wisdom in these Points , so as may best serve it self , and as may make us do what most becomes Christians .

And this is the last Office of Christian Prudence , which I proposed to treat of , viz. to Govern in Worldly Affairs ; or , in all the ways forementioned , so to furnish out Inferior and Worldly Prudence about Things of this Life , in some Points , and to over-rule it in others , keeping it from serving it self by any forbidden ways , by letting fall , or being wanting to any Duties , and from being Anxious and Sollicitous about the Attainment of what it pursues ; as may best suit with the Spirit and Precepts of Christianity , and become the Servants and Followers of Christ Jesus .

And thus at length , it may , at least in part , appear , what true Christian Prudence is ; how it lies in seeing and following Right Ends of Religion , and pursuing them only by fit and Christian ways ; in taking for the Execution thereof , the most Advantageous Seasons , in tempering them to Circumstances , and shewing Caution to prevent harm thereby , or ill Consequences ; and , as for all other inferior Prudence in Things of this Life , in so ordering the Ends , and over-ruling the Ways thereof , as may keep them most subservient to Religion , and as may best become Christians . And how contrary the way of Worldly Wisdom , or Fleshly Craftiness , is to all this , in all the foresaid Particulars .

CHAP. XIV . A Recommendation of Christian Prudence .

AND now , in Conclusion , for a further Explanation of , as well as for a Motive to that Christian Prudence , which I have endeavoured to recommend , and set off in the Preceding Chapters ; I shall briefly observe , how we are taught all this , both to keep to one way , and to shun the other , in St. Paul's Practice . For this is the Account which that blessed Apostle gives of himself . Our Rejoying is this , the Testimony of our Conscience , that in Simplicity , and Godly Sincerity , not with Fleshly Wisdom , but by the Grace of God , we have had our Conversation in the World , 2 Cor. 1.12 .

He Disclaims having had any Conversation by Fleshly Wisdom ; i. e. by having suited his Conversation to Fleshly Ends , or Governing himself by Fleshly Methods . Wisdom is seen in proposing of Ends , and in choice of Means . And Fleshly Wisdom is such as is fittest for Fleshly Purposes ; pursuing Fleshly Ends by Fleshly Courses , especially by Deceit and Craftiness . † † Carnalem sapientiam hic dicit , non Eloquentiam , sed malitiam & calliditatem . Theod. in loc. By Fleshly Wisdom , he here means , not Eloquence , but Wickedness , and Craftiness , says Theodorit . And to pursue all Things , to Deal and Converse with all Persons of this World by Fleshly Wisdom , is to serve the Ends , or Appetites of our Flesh by them : to take up at every turn with such things as are easiest to Flesh and Blood , or make most for it ; and to compass them , as need is , by any Method , especially by Craft and Deceit . So that then men Converse by Fleshly Wisdom , when they Govern their Conversations by Fleshly Considerations , and Worldly Maxims , and Comp●ss their Ends by Unlawful and Deceitful ways , and steer their Course in every thing they do , or meet withall in this World , as may give them most and best enjoyment of Worldly Things . And this , all they count wise , who are fixt to this World , and look no further . But this , the Blessed Apostle tell us , was not his measure : not by Fleshly Wisdom .

But by the Grace of God . That is , b● Religion , or the Rules of the Gospel : which is called the Grace of God , as Containing his Graci●●●●●●lings and Intentions towards us , and a● both Declaring to us what we should Do , and Offering us Grace whereby to Do it . The Grace of God bringing Salvation , teaches us , &c. saith St. Paul , i. e. the Gospel doth , Tit. 2.11 . So that his Conversation he ordered all along , not a● might get him , or keep him most ease and interest in this World : but as might best secure his innocence in every thing , and the Rules of Religion . His chief Care was , at all times , and in every Action , to Do his Duty , to keep the Orders , and serve the Honour of Christianity . All his Study and Deliberation , was as a Man of another World , not of this ; as one that sought to save his Soul , not to pamper his Body ; what way he might be most innocent and holy , not what would make him a more wealthy , worldly easie , or happy Person . If a way , or thing , was never so cross to his Worldly Interests , and to the Cravings of the Flesh ; to Discharge his Duty , and keep a Good Conscience , he would take , or Do it . And in any thing , if a Duty was called for by the Gospel , or the Grace of God , for any Considerations of this World , he would not forego it . Not in Fleshly Wisdom , but in Simplicity , and Godly Sincerity ( which I have before explained at large , ) and by the Grace of God , or Rules of the Gospel , I have had my Conversation in the World .

Lastly , I shall Note the Comfort and Satisfaction he found in all this . This is our Rejoycing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our Glory and Triumph , the Testimony of our Conscience , &c. Such a Cause of Rejoycing , his Conversing in all Things without Fleshly Wisdom , and by the Grace of God , proved to him most fully afterwards . But whilst he was Practising this Rule , though he had plenty of inward Comforts and Satisfaction , yet he found outward Trouble enough therein . As he had no regard for this World , or for the Rules of Fleshly Wisdom : So had this World no more Favour or Regard for him . All this time , whilst he held on in the way of Simplicity , and of the Grace of God ; he run through as much Rage , and Rudeness , and Persecutions of the World , as any man . This , indeed , was one thing he was still sure of , and the great exercise of his Life in every Place . So the Holy Ghost , as he says , witnessed to him , that in every City , Bonds and Afflictions abode or waited for him , Act. 20.23 . Nay , these he met with , in the highest Degrees , Conflicting , not only with the Malice , but with the Downrigh● Rage and Madness of the People . They were ready to tread him Down , like Dirt under their Feet ; and valued him no more than the sweepings of the Streets : We are , saith he , as the Filth of the World , and as the off-scouring of all things , unto this Day , 1 Cor. 4.13 . Here , had he need enough to betake himself from Simplicity , and the strict Rules of the Gospel or Grace of God , to Fleshly Wisdom , could any thing on Earth have driven him thereto . And he met with outward Trouble , and Sorrow enough , for his Conscientious and Religious Stiffness , that he would not .

And yet after all this , he doth not in the least Repent of all his Sufferings ; nay , were they all to be suffer'd over again , or as many more set before him , he is as ready as ever he was , to hold on still in the same Course . He looks upon those Sufferings in this way , with other eyes , than common Spectators do ; rating them as Favours , and the truest matter of Glorying and Joy . His Case , all this while , seemed most miserable to others ; but they saw only the outside , and viewed it at a distance ; whereas , in truth , it was all the time happy to himself . The Pains of his Sufferings were soon gone ; but the Peace and Joy thereof were lasting . Whilst the Pains and Troubles were most pressing upon him , he had still a stream of inward Joys and Consolations coming in , that did refresh and support him under them : God comforting him , as he says , in all his Tribulations , and still as the Sufferings of Christ abounded in him ; so his Consolations also , in Proportion abounding by Christ , 2 Cor. 1.4 , 5 , But though these Joys came with his Sorrows , yet they did not vanish with them , but staid and stuck by him afterwards , for a full and abundant Compensation .

And this is the Comfort of all truly Religious and upright Sufferers ; as this Holy Apostle was , they are best pleased with themselves , when others are most displeased with them . Though they have not the Joys of this World , yet they have Joy in it : Joy , whilst they lose the good things thereof , yea , therefore joy because they lose them , and still a greater measure of joys , the greater their loss is ; if it be for Discharging a Good Conscience towards God , or for keeping the Rules of Righteousness , and the Service of Jesus . And they have a clear Prospect of most ineffable and lasting Joys , so soon as ever the Scene shall change , and they shall be taken and removed from hence . Come thou Good and Faithful Servant , enter thou into the joy of thy Lord , Mat. 25.21 .

But we live in a time , when , to the greatest Numbers , Popery , that is indeed a very Corrupt Religion , seems more formidable than any other thing . And to call a way Popish , sounds worse in the ears of the Populace , than to say it is Unchristian . And therefore , to conclude this Subject , I shall note in the last place , how all the foresaid Methods of the Worldly Wise , which I have taxed before , are no better than Popish Corruptions .

There are Popish Morals , as well as Popish Superstitions and Idolatries . The Depravations of Good Practice , and of Moral Honesty and Justice , by a Number of their Casuists , have been as scandalous , and will prove as fatal to those Souls who are deluded by them , as their Depravations in Matters of Faith and Devotion . And the forecited Rules of the Worldly Wise , are among those very ways , whereby too many Papists have Corrupted Christian Morals . Nay , they are the Morals of Jesuits , who are the worst of Papists , and whose scandalous accommodations of Christ's Rules and Precepts , to comply with Fleshly Passions and Interests , suiting Religion to Self-Ends , and basely bending Moral Duties to serve Corrupt Turns and Worldly Necessities , are Condemned in these , and such other Points , by the sober Papists themselves .

And this I the rather note , because I see so many Reverend and Worthy Persons , who seem the strictest and truest Examples of Moral Integrity among us , and stand out against all these Unlawful Compliances and Insincerities of the Fleshly Wise , appearing as the Patterns and Confessors for Honesty and Morality , in a Day of General Temptation and Defection , are yet , among other Marks of common hatred and scorn , branded with the Name of Papists , ( notwithstanding all the opposition they made to Popery , and some of them most Eminently , when the Day of Tryal was , ) for these their brave and truly Christian oppositions of Popish Morals . Yea , and that by those , who , content with a Zeal against Popish . Errors in Faith , and Superstitious Devotions , in the midst of all their heat against them , are running into the worst parts of their Morality , sucking in the rankest Poyson of Jesuitish Honesty unawares .

For , as to the Points before mentioned , such as these are the Jesuits Principles ; all Taught by some or other , ( for God forbid I should Charge all therewith , ) in that Order .

They are for Doing Evil that Good may come . This is the meaning of that Grand Salvo ▪ so much magnified , and made use of among them , viz. The Right Direction of the Intention , which affords them such wonderful help in an unlawful Thing . Thus they clear men of the worst Crimes ; as Simony , False Witness , Thefts , Duels , and Murther it self . Plead but Necessity , and say there is need of it , for Religion , or the Church , or their Society , for the Publick , or a Man 's own Private Good , to preserve his Life , Estate or Reputation : and then the Breach of the Precept they make to be without Guilt , if therein a Man ●oth but Direct his Intention aright ; permitting the Evil of the Action , if the Actor doth but take care to purifie his Intention .

They are Notorious , for Giving a Discharge of Relative Duties , particularly towards Princes , when those Duties grow Burthensom or Vnsafe , under Impious , or Oppressive Rulers . For , of all others , they are the men that are foremost , ( leading others , ) and fullest in Asserting , the Deposition and Dethroning of Kings ; the Absolution and Discharge of Subjects , from the Obligation of their Natural Allegiance ; and the Lawfulness of Rising in Arms , against Heretical , or Tyrannical Princes . There is scarce any one thing , wherewith for so many years last past , not only this Order of 〈◊〉 but the Church of Rome , have been more ●earnedly Charged , and more Shamefully Silent'd . Yea , 't is the Test of Popery by our Laws ; the Legal Conviction of Papists , being by the Tender of the Oaths of Allegiance and Supremacy , which were made to Secure and Defend our Princes , against the Poison of these Tenets .

They are infamous , for all Arts of Insincerity , and Fallaciousness . Having been the Pest of Humane Society , by their Doctrines of Equivocation , or using of Doubtful Words and Ambiguous Speeches , which the Parties concern'd shall take otherwise than they mean them . And of Mental Reservation , Reserving in their own Minds , some hidden and unexpressed Clauses , in their Declarations ; or secret and unexpected Conditions , in their Promises : So to make their Speech , a Truth to themselves , though it be a Lye to others . Of getting , and compassing their Ends , by Deceitful Suggestions ; or setting out so much Truth as to serve the turn , and craftily hiding what would hinder it . And , instead of that Plainness and Simplicity , which is prescribed by Religion , studiously assuming all counterfeit Shapes , and inventing and propagating all those Fallacious ways , or Liberties of Dissembling , which the Father of Lyes can suggest to their hearts , whereby to overthrow the Faith of Men.

Whilst they Reserve their Minds , or inward Service for God ; they are for Giving the External Service , or outward Appearance , to any Wickedness expected from them . Thus , as the Author of the Provincial Letters † † p. 51. observe● 〈◊〉 they allow'd the Chinese , to worship a Chines● 〈◊〉 , if they were careful to hide under their Cloaths an Image of Jesus Christ , to which , by a Mental Reserve , they were to pay those Publick Adorations , which , in visible Appearance , the Idol Receiv'd .

They are for Tempering their Duty , to Circumstances of outward Convenience , Doing so much , as they safely may , without Worldly Loss or Disadvantage . Contenting themselves , as † † Ib. they did in the Indies , to Preach up a Glorified Jesus , to those that would not hear of a Crucified Jesus . And abating the Duties of Religion , till they have brought them Down to the Pitch and Proportion , the Wants and Worldly Necessities of those that consult them .

They are for Changing Doctrines , as they Change Turns and Interests . Not only in Different Turns , of their own , or their Societies Affairs , but of their Disciples . Having one Resolution for one man , and at one time , and a contrary at another . By this looseness , taking in all comers , and fitting and reconciling all Times and Persons to their own Ends.

They are for Holding , and Maintaining , what is once ill got . And make Unjust Possession , a Just Title to it . And order Easie Amends and Restitutions , for Wrongful and Evil-Deeds ; no more than can consist with the Offenders own Credit and Convenience .

They have invented Salvo's , whereby men may keep innocent , and yet Act in an Vnlawful Business ; and Minister , and help other Men to Sin , without Sinning themselves .

They vacate , at their Pleasure , and put by the Laws of Morality , as they lye in their way ; rendring them insignificant , and of little or no Force or Obligation . Either by Interpretation of Terms , or so expounding the Terms used in Prohibiting any Sins , as shall exempt all , or almost all their own Transgressions from coming under them . Or , by allowing the Thing , not under the Name whereby it stands forbidden , but the very same thing in another Form : like to what they Resolved in the Case of Vsury , permitting it , not under the Name of Vsury , but of the Contract Mohatra , i. e. Selling any Person , that wants Money , any Commodities on Trust , at a Great Rate ; and he presently Selling them again for ready Money to the same Person , at so much less as the use would come to . Or , by nice and vain Distinctions , eluding all the Force of a Duty , by limiting it to some such Bounds , or making it to bind only for such Reasons , as they will be in little need to transgress : Or running it into such thin , and subtile Notions , till they have lost both it and themselves . Or , by the Plea of Favourable Circumstances , which in Carnal Estimate call for Ease and Indulgence ; and which they are most Liberal in Granting at God's Cost , to save themselves . Or , by Shifting of Intentions , confining the Malignity thereof , to Doing it for certain Ends , which they can easily Evade , by proposing other Ends therein to themselves . The main Study , and Boasted Subtilty of their Casuistry , lies not in Explaining , but in Defeating Moral Duties , in Spreading Plasters for all Sores , and inventing Salvo's for Sins . And , instead of Instructions and Inforcements , how to keep ; venting among their Disciples , Palliations and Devices , to shew them how , without Sin , they may break God's Commandments .

In Sum , not to lengthen out this Point by any more Particulars , they are extreamly tender of Fleshly Wants and Necessities . But this , as they that are for more Flesh , than Spirit ; shewing no tenderness far God , but making as bold as may be , with Religion and its Duties . Theirs is an accommodating and complying Theology ; and their Great Care is not to bear , but to avoid and shift off the Cross , and temper and bring Down the Strictnesses and Severities of Christ , to the Pitch and Measure of a Fleshly Mind . And this wicked Policy , or Suiting the Rules of Morality and Holiness , to Carnal Ends and Inclinations , they call Religious Wisdom , or being wise to retain or multiply the Followers , to serve the Ends and Interest of the Lord Jesus .

It would be too long , to annex particular Sayings and Proofs , of all these , and other such like Opinions , and Maxims of Fleshly Wisdom , advanced by some or other of these Carnal Politi●ians . They who list may see enough from their own Authors ; or , without giving themselves trouble to look further for them , in the Mystery of Jesuitism or † † Vid. Letter 4 , 5 , 6 , 7 , 8 , 9 , 10. &c. Provincial Letters ; and in the several Extracts of Propositions from the Jesuits Writings in the Additionals .

Thus are the foresaid Rules and Worldly Maxims , Declared against in the Preceding Chapters , no better than Jesuits Principles ; which Secular Reason , and Carnal Interests , and Self-Ends , are ready enough to Suggest to Fleshly Natures of all Sects and Parties : but which they , above all others , have cultivated to Perfection . So that , as these Rules of Fleshly Wisdom take Place , and come in use , the Jesuit creeps in , and revives amongst us . And if Jesuits Morals must come in to Drive out Popish Superstitions and Idolatries , as much , and as bad Popery , will come in at the Back Door , as goes out at the Fore-Door , and there will be no Deliverance from Popery that way to boast of .

I have an hearty Aversion to Popery ; whilst I pity their Persons , and am , I thank God , ready to perform all that is Just , and Charitable to them ; at the same time mightily condemning their Persuasion , as a most corrupt Religion . Accordingly , I think it a mighty Preservation , to be kept by God's Grace and Good Providence , from those most Dangerous and Mischievous Errors ; or , from all violent Temptations to them . But I confess , I am for keeping out Popery , or any other ill Religion , only by Orthodox Tenets , and true Christian Practices . Which , God be thanked , whatever it is of too many of its Members , is the way of this Church , in all her Authentick Doctrines and Offices ; that set as much by Good Life , as by Orthodox Belief , and are not more for Professing Truth , than for Practising a strict and inviolable Morality and Holiness : As all her Children , and Sons , must be too , who will not Revolt , or break off from her Principles . And I think it a most lamentable Unhappiness , for Men in their Zeal against so blame-worthy a Religion , to run headlong into some of its most heinous Vices ; and even when they are opposing it , with the greatest seeming Fierceness , from sound and intire Protestants , to become in Truth Part-boyl'd Romanists , or Drive out Popish Superstitions , by the use and help of Jesuitish Immoralities . Which really is Done , as I have shewn , as often as the fore-condemn'd Rules of Fleshly Wisdom , and others like unto them , do find Place amongst us .

FINIS .