nefs of conscience; backbiting is accounted an endeavour for reformation; jealoufy and fufpicion to be care for right and truth; bufy meddling with o- · ther mens affairs, lives, and judgments, is faid to be activity for the advancement of religion; and to controul others liberty, a care for their fouls; prefumption is thought to be faith in God; curious de-. terminations beyond scripture, to be the improvement of faith; and inconfiderate dulness to be the denial of our reason; mal-content to be forrow for fin; exceffive use of the creatures, to be chriftian liberty; compliance beyond measure to be good fellowfhip; fond imaginations to be divine infpiration; extravagancies of paffion, to be the unavoidable motion of a cholerick temper; taking too much upon one's felf, and over-bearing the company in difcourfe and converse, to be better improvements of the talent; fierceness in a sect, in a particular way or mode, to be a greater care of religion; speaking without fenfe, to be the fimplicity of the fpirit; fheepishness to be modefty; diffidence to be humility; affording hard measure, to be standing for one's right; petulancy and animosity, to be generoufnefs, courage, good mettle, and like a man of fpirit; cunning craftiness, to be prudence and policy; neglect and careless omiffions, to be infirmities only, the weaknesses of the faints. Thus there are many things which pass for a due temper, and regular motion in religion, which are not the perfections they are taken for, but rather the contrary. I cannot now ftand to convince these severally of deceit; but if they be enquired into, they will not be found to be the things they pretend to be. The 2d and 3d I will put together. Sometimes evil fuggefteth to us pleafure and delight, and fometimes gain and profit. And these two, pleasure and profit, are the baits that take with all men that are not of fixed and refolved virtue. Now the scripture fuppofeth both of thefe; and therefore we read of the pleasures of fin, that they are but for a feafon. And also it telleth us of the wages of unrighteoufness. But folid and true pleasure, gain and satisfaction to a mind well inftructed, is only to be found in the ways of virtue and goodness. For Solomon tells us, that the ways of wisdom are pleafant : and godliness is great gain, saith the apostle. 4. Evil holds us in hand that it is a matter of our right, and that which we may do in the use of our liberty; whereas 'tis not power, to be able to do that which is not fit to be done : this is not liberty, but licentiousness, wantonness, to do evil, or to ferve any luft. But we are greatly bent to maintain our right, and fhew our power. Jezebel, fpake thus to Ahab, when he was troubled for Naboth's vineyard doft thou govern Ifrael, and knoweft not how to have Naboth's vineyard? arife, eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite. And she gave it him, but upon strange terms; by wilful murder, perjury, and fubornation thus did she use her power, 1 Kings xxi. 5. Evil covers itself with fome probable notion, or circumftance. Nothing in this vain world is more ufual than colours, pretences, representations, excu fe fes, appearances contrary to reality and truth. F feph's brethren's felling him is covered with their not having their hands upon him Gen. xxxvii. 2. 7. David's murdering Uriah, by drawing him out on the forlorn, 2 Sam. xi. 15. His numbering the people by the priviledge of a prince, 2 Sam. xxiv. When was it known that evil walked abroad without a disguise? a fair pretence for a foul action. The devil's hook is too well baited to be feen. The ferpent propofed to our firft parents their being like unto Gods. Gen. iii. 5. The lips of the ftrange woman drop as the boney comb and her mouth is fmoother than oil, Prov v. 3. The worshippers of the golden calf confecrated a day unto the Lord, Ex. xxxii. Balaam is in fhew for the observance of God, Numb. xxiii. 26. But he taught Balak to caft a ftumbling block before the children of Ifrael, Rev. ii. 14. Saul takes upon him to offer a burnt-offering contrary to the exprefs command of God. He faith, the Philistines: are upon me, and I have not made supplication unto the Lord, 1. Sam. xiii. 12. And he spared the fatteft of the cattle that he might offer them in facrifice, 1 Sam. xv. 15. Corah, Dathan and Abiram justified their rebellion against Mofes and Aaron with this pretence that they took too much upon them: Seeing that all the congregation was holy, as well as themfelves; therefore why should they lift up themselves above the_congregation of the Lord, Num. xvi, 3, 7. Here is a pretence of maintaining the juft liberty of the congregation. So they that would take away the life of our bleffed Saviour fay it is expedient that one man should die, and that the nation perish not, John xi. 50. 6. Evil 6. Evil warrants itself fometimes by the difference of time and place, fometimes by measure and degree, fometimes by mode and manner, Forafmuch as that may be done at one time that may not be done at another; diftinguish but of times, (they will fay) and then they think they shall be able to juftify themselves. And then by measure and degree although it be one of the most difficult things in the world to affign mode and meafure, yet man will fay it may be done in another place, though not in this; and in this manner, though not in that, or af ter any fashion, and to fuch a measure and degree. The fluggard was for a little fleep, a little flumber, &c. till evil had taken hold of him, and got an advantage upon him. In many cafes it is very hard to fix the utmost bounds of good and evil, because these part as day and night which are separated by twilight; so that there is as dim day-light between both. It is a very nice point for a man to know how far he may go, and farther he may not. 7. Evil pleads fometimes the neceffity of the case, and that it is unavoidable. The law of the time, the neceffity of the cafe, this anfwers all objections to the contrary. Though I must tell you, there is no neceffity at all to do that which is evil for the worst that the world can do unto us, is not fo bad, as to do evil. And we must rather expose to hazard the lofs of our lives, and all we have, than give God an offence. For it is better to die in reconciliation to God, than to live ten thousand years in all the pleasures and jollity of this world. This we find was Herod's juftification of himself, when he did contrary contrary to the very fense of his own mind. He cut off John Baptift's head because of his oath, and be¬ cause of thofe that were with him at that time, But take this for a notion, neceffity may put us upon inconveniencies, but neceffity muft never put us upon iniquity or make us confent to evil. There. is no neceffity of fin: for altho' we live no longer here, we shall live in a better ftate. We must not fave our lives, and destroy the cause of life. Το live is to be in good temper of mind and regular in our actions and practice. 8. When evil hath once entangled us, there is another evil (and it may be a greater) thought neceffary to hide, or extenuate it. For evil if it be lookt into, will be ashamed of itself. Upon this account it is that men are ashamed to own it, and sometimes with a lie deny it. When Cain had murdered his brother, to the very face of God himself, he tells a lie. So Annanias and Sapphira, when they had fold the poffeffion, and pretended that they brought all and laid it down at the apoftle's feet, when as it was but a part. It had been an act of chriftian charity,. to have brought any part, fo they had been fincere and hearty in it but they are faid to lie to the Holy Ghost. Seldom one evil goes alone. Gehazi did the first evil action in going after Naaman the Syrian and asking him for gold and change of raiment, without his master's commiffion : but then this puts him upon another lie to justify it, and then more followed, as you may fee in the story.. 9. Evit |