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

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 unlaw∣ful ways, for the compassing our Ends, or De∣sires: 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 promi∣sing 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 Pro∣vidence, than on any humane Means. The best and likeliest Preparations, can never bring them a∣bout, 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 ten∣derest 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 a∣bout 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 Wilder∣ness; and told, even in the height of their war∣like 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 Sy∣rians; 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 Provi∣dence; and so, to those that ascribe most to Pro∣vidence, must needs appear the surest way to suc∣cess. 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 Confi∣dence, full of invisible ones; which do abundant∣ly 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 Provi∣dence, 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 Jeho∣ram's Court, thought the Plenty prophesied to be in Samaria the next day, to be impossible, and that, un∣less 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 Cha∣riots, 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 Bles∣sing and Assistance; but broken and opposed, most commonly, by the just Judgment of Provi∣dence, setting it self against us. For he disap∣pointeth 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 irreli∣gious 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 re∣move.

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 de∣spiseth 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, in∣stead 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 Grotius, that, against their own Consciences, were for changing their Principles and Religion, to pro∣cure Favour from the conquering Assyrian; they are afraid, and Fearfulness hath surprised these hy∣pocrites, the accomplishment of their Fears, in∣stead of the Removal of them, being all they should get by their Apostasie and ungodly Dissi∣mulation, Isa. 33.14, 15, 16.

Thus we find it has usually been, with the Re∣sorters 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 Mar∣tyred Sovereign; turned, by God's just Judgment, to such an Overthrow of Laws, and Loss of Li∣berty, 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, 'tis 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 Ti∣tus; was a † Verification of the Coming of Christ, foretold, Mat. 24.3. And in that miserable De∣struction, 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 Fa∣mine, 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 ‖ 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 his Exclama∣tion, when he took the City, and saw those Towers, from which no Force could have driven them, de∣serted by the Jews. The Quarrel, they acknow∣ledged to be God's; and themselves, only his Instruments; (as Attila the Hunn afterwards stiled himself Flagellum Dei, God's Scourge on the de∣generate

Christians:) and thereupon would 〈◊〉〈◊〉 of them be called Judaicus, as 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, ‡ 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 ‖ 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 ‡ his Coming, or of 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 Ortho∣dox 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 persecu∣ting and compelling the Orthodox Christians to observ•• them: only to ‖ get Favor with them, by seeming zealous for Judaism, and left, as S. Paul † 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as they loved to call themselves, or the great Boasters of, and Pretenders to Knowledge; as the Apostle sufficient∣ly intimates, V. 1, 2, 10, 11. and it being one of the Doctrines of their Followers, as Eusebius testifies from Agrippa Castor, that they might law∣fully 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 ‡ Eusebius relates, and 〈◊〉〈◊〉 themselves at Pella, a City ‖ 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 † 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 Christ pro∣mised; and what, as it drew on, the ‡ Apostle spres∣sed for their Encouragement; and what the poor persecuted Christians ‖ 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 Deso∣lation, i. e. the Roman Armies, which make all de∣solate, called abominable, because of their Heathen and Idolatrous Worship, stands in or about the ho∣ly Place, viz. the City Jerusalem: or, as it is in S. Luke, when Jerusalem is compassed about with Ar∣mies, 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 ‖ 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 Pass∣over, when all the Jews and Judaizers from all Places were come up to the Feast; there were on∣ly 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 E∣scape before.

In sum, this way of preserving those, by un∣foreseen 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 be∣takes 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 'tis 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 'tis drawn into a Rule by the Spirit of God, and the carefullest Obser∣vers 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 trans∣gressors; and the wicked, instead of standing

thereby, shall fall by his own wickedness; being not extricated, as they hoped, but taken and in∣snared 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 con∣trary, 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 pre∣servation 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 per∣sons, 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 In∣habitants, 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 de∣clared 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 un∣lawful Expedients, as a most wicked, so a most foolish Course. Since there is more done to∣wards success, by Providence, than by visible Preparations; there must needs be more secu∣rity thereof, by Faith in God, in ways of inno∣cency, 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 ne∣ver 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 per∣vert 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 un∣righteously got; or break any other Command∣ment or Law of God, when such breach may be suggested, or seem to lie in our way, as an use∣ful

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 wick∣edness. Where the expediency, shall not so much set on, as the wickedness thereof, by in∣gaging Providence against us, shall backen and defeat our purposes.

Having thus largely discoursed upon this Branch of Spiritual Prudence, viz. against pur∣suing our ends, though never so fair and promising in themselves, by wicked and unlawful means: For a Conclusion thereof, I shall only add one Cau∣tion, 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 Con∣cerning Duties, to beware of beginning a Breach in their Integrity, and stop at the first entrance. When once a Man gives way, by any conside∣rable Act, to transgress the Bounds, and make any Advance in such a Business: 'tis 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 ha∣ving 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 commit∣ting 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 op∣portunities 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 ser∣ving the new Necessities of their own cre∣ating.

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 ne∣cessity, the next time meets with much less op∣position. 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 Judg∣ment, 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 King∣doms 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, per∣haps, 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 Conve∣nience 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 se∣cure Integrity, and a clear Conscience; by all means let him keep his hands free from the first, of all impious, or unrighteous actions, or un∣dertakings. 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 † b•• led Captive by him at his will, That they, who are once ingaged therein, sel∣dom recover themselves. Thus, of accompany∣ing 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 'tis like the sin of Witchcraft: True in this Sense, among others, that 'tis 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 in∣tangle 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 oc∣casion'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 se∣cure the Innocence and Integrity of his Actions, let him however make out, and shew forth the sincerity of his good intention; and not go fur∣ther 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. 'Tis 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 flesh∣ly convenience, is the real cause; and Princi∣ples of Honesty and Conscience▪ with such 〈◊〉〈◊〉, are only the assumed Shews, and false Colours.

Notes

• in loc.
• †

  Vid. Dr. Ham∣mond in loc.
• ‖

  Ap. Jo∣seph. de Bello. l 7. c. 1.
• Ib. c. 16.
• Dio Xy∣phylin. in Vespas.
• ‡

  L. 7. e. 10. &c. 9.
• ‖

  Ib. l. 6. c. 7.
• ‡

  Matt. 24, 3.
• Matt. 16.27, 28.
• ‖

  Gal. 5.11.
• †

  Gal. 6.12.
• E••cl. Hist. l. 4. ••. 7.
• ‡

  Hist. l. 3. c. 5.
• ‖

  Vid. Dr. Lightfoot. Chorag. Dec. in S. Mar. c. 7. Sect. 4.
• †

  Matt. 8.35.
• Mat. 24·12, 13.
• ‡

  Heb. 10.37. 2 Thess. 1.7.
• ‖

  1 Pet. 1.5.
• ‖

  De Bel∣lo, l. 2. c. 24.
• †

  2 Tim. 2.26.