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

CHAP. V. Of the Plea of Necessity, Providence, or Prophe∣cies, 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 Palliati∣ons, whereby men fruitlesly endeavour to blanch over the Deformity of this Practice, such as the Plea of Necessity, Providence, or Prophecies. And af∣ter that, to tax and set off some of the most con∣siderable 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, unduti∣ful, or unjust; that we dishonour our Parents, break our Oaths, Promises and Ingagements, co∣vet 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 Necessi∣ty, 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 Re∣ligion? 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 remo∣ving 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 for∣merly

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 be∣come 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 Sin∣ning

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 neces∣sary to good Hopes of Eternity. And to make men safe here, by affording visible Humane Se∣curities; not by ingaging the Protection of God, and the Guard of an unseen Providence.

2. Secondly, Spiritual Prudence, will never al∣low 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 Argu∣ment 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 Ex∣pedients; 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 ap∣probation. God himself here, say they, is wil∣ling 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. * 1.1 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. Its part is not first to shew and pro∣mulge 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.

'Tis 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. 'Tis 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 'tis 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 Provi∣dence, 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 ur∣ged, 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 Signifi∣cation, 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 for∣bidden.

Indeed, as Providence is the Administration of God's Judicature here on Earth; and he per∣mits, 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 'tis hard and unsure, to fix this on Persons and Actions; to say, from these Is∣sues 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 Re∣ward the Actors Righteousness, or to punish the Sufferers Wickedness. Nay, oft-times in the Ju∣stice of Providence, God makes some Sinners the Executioners of others, and punishes one by ano∣thers 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 Signi∣fie, 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 plea∣sing 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 al∣ways to shew Favor: so the Sufferings of o∣thers, in Events of Providence, is not always to shew Displeasure. For many times their Suf∣ferings

are not Designed to punish the Sufferers, but only to try their Patience, and refine and ma∣nifest 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 Provi∣dence, in the Sufferings of Job, of the holy Pro∣phets, 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 Privi∣lege. Nay, sometimes, as in an useful, especially in a publick Person, they suffer so much, not alto∣gether 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 com∣plete the time of their Respit, before they are Dragged to Punishment; or to allow them their full Measure of good things, (which, as our * 1.2 Sa∣viour 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 Mea∣su••e of their Sins, and so are Ripe for the Judg∣ment of Providence. So that as it is no Signifi∣cation of God's Dislike, that one Suffers by Pro∣vidence: 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 Appear∣ance, carries with it, is not to be soon Deter∣mined, 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. Its 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 judg∣ing 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 plea∣ses it self, according as its turn comes, in the Ebbs and Flows, and various Vicissitudes, of the in∣termediate 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 Ap∣plication 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 Solo∣mon says in this case, can know either Love or Ha∣tred, 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, whe∣ther 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 a∣ny Attempts, to say we follow Providence, and go as God makes way for us. We are to follow

Laws, not Opportunities. For Providence af∣fords 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 Op∣portunities 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 Pro∣vidence 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 Num∣bers 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 remark∣ably for, so at another time, as remarkably a∣gainst 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 them∣selves, or abuse others, with faint, but false Co∣lors, of God's acceptance. And this may pass among the Worldly Wise, who seek to be in Ease and Credit in their Worldly Injoyments. 'Tis 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 Provi∣dence, which is to serve as the Motive and En∣couragement of Dutifulness; to serve as a Plea to justifie the Breach thereof.

Thirdly, To this Plea of Providence, for justi∣fying of ill Actions, I shall annex another not un∣like, viz. that of Prophecy. When Men think them∣selves authorised to Do an unlawful and forbidden thing, by fancying it the accomplishment of some Pre∣diction, which God will applaud, and take Pleasure in.

I tax not here all Application of Scripture-Pro∣phecies, in the Revelations, or other Books. Al∣beit those Prophecies being made concerning the Future State of Christ's Church, which reaches out both to such a Length of Time, and Lati∣tude of Places, must needs be very Difficult, and

generally unsure, especially before the Final E∣vents have brought a full Light to them, to ap∣ply 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 In∣terpreters 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 ante∣cedent 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 Approba∣tion of them, from their Fansied Fulfilling what the Scripture justifies and speaks well of, in some Predictions. 'Tis of mighty use to Men, in any Great and Daring Attempt, to have their Follow∣ers, and others, think there is Destiny in their Be∣half; that they are only accomplishing, what God has long before Designed they should, and Do∣ing his Business. This renders them, both most violent in their Motions, and incurable, either by any Admonitions, or even almost by any Unsuc∣cessfulness and Discouragements; thinking them∣selves 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 Serviceable∣ness 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. Particu∣larly, † 1.3 that of the two Witnesses, in the Revela∣lations, 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 In∣fluence: and to turn the Waters into Blood, or, as they explain it, a still Nation into War and Blood∣shed, Rev. 11.6. Which, by making it a Pre∣diction of what should fall out at that time in Great Britain, they turn'd into a Call and Justifi∣cation, of all that horrible Violence, Injustice, Perfidiousness, and utter Breach of Moral Pre∣cepts, 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 Pre∣dictions, without help of our Sins; nor could re∣main true, if we remain innocent. It is not a thing incident, to any sober and obedient Chri∣stians:

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 Im∣moralities, and wicked Courses: but profane and ••••use the holy Scriptures to Patronize Ungodli∣ness, Press and Wrest Prophecies to Countenance Breach of Precepts, urge the Authority of God against himself, and intitle him to their Abomi∣nations. 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.

Notes

• * 1.1

  1 Joh. 3.4.
• * 1.2

  Luc. 16.25.
• † 1.3

  See Con∣tin. of Friendly Debate, p. 64. to 73.