Of Christian Prudence, Chapter 2

Of Christian Prudence · Chapter 2

p. 26CHAP. 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 p. 27for 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 p. 28Christians, 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 p. 29owe 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. p. 30And 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 p. 31says, 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. 'Tis 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. 'Tis 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.

p. 32And a Duty is thus denyed in deed, when, … any just and publick Call to Practice it, we … and dissemble it. 'Tis 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; 'Tis … 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.

p. 33But 'tis 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 p. 34agre…s, or makes for worldly Ease and Interests. Nay, indeed, being less for that, because 'tis 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. 'Tis to Honor it, when the World explodes it, and seek to cast all the Disgrace they can upon it: To own it, when its 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, p. 35says 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. p. 36The 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 foreign, 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 foreign, and the Unbelievers, or false and unfaithful, foreign; 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 p. 37Death, 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. foreign, 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, foreign, 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, p. 38love 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. Its 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 p. 39God, 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 p. 40Persecuting 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.

p. 413. 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. 'Tis 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 p. 42of 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 foreign of the Ancient Confessors. The Zeal of Numbers, carrying them, under the greatest Hazards, and amidst the most terrifying p. 43Examples, 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 'tis 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 'tis 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 p. 44this, 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.Heb 10:34Saints. And tho it will not rashly and unnecessarily, without a Call, throw its worldly things away: yet, when 'tis 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. Its 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 'tis 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 p. 45…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.Matt 15says 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. p. 46For 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 p. 47gain 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.

'Tis 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 p. 48strange 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 'tis 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. 'Tis justifiable, and Honourable, when 'tis an Exchange for Truth, not for Interest. And therefore that which justifies it, must be the Evidence of Truth, being got by the Exchange. 'Tis 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 p. 49the wise World, Interest is not held the best Inlightner of our Minds. Its 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, p. 50and 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.

p. 51But 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 'tis 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 p. 52or 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 p. 53Interest 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, 'Tis 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.

p. 54Like 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 p. 55and 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.