Of Christian Prudence, Chapter 12
CHAP XII. Of Caution in preventing harm by any Duties. And of Flight in Persecutions.
3. THirdly and lastly, in execution of our Purposes, Spiritual Prudence is for shewing Caution, to prevent Harm thereby, or ill Consequences.
This is a Great Part of Prudence, to shew Providence, or foresee things before they are come to pass, and, as far as depends on us, to prepare against, or put by the ill, and make the most of the Good that is in them. A Prudent man foreseeth the Evil, says Solomon, and hideth himself, or withdraws from it: but the Simple, without fore-sight, pass on to meet it, and are punish'd, Prov. 22.3. It consists much in Caution and Wariness, looking about how it may best escape or remove Impediments, and avoid hurtful and ill Consequences, which is the great proof of Prudence among men: the Wise aiming at it, and the Generality estimating the Prudence of any Counsel or Management, by the absence of ill Events, and the Prosperity or Successfulness thereof.
Now this Caution our Lord calls for also from his Servants, as what must shew them to be religiously Prudent, or Spiritually Wise. Beware of Men, said he to his Disciples, when he sent them out to discharge their Duty in the midst of Dangers, or as Sheep in the midst of Wolves, and bid them, for their Guard against them, to put on the Serpent's Prudence, as well as the Dove's Innocence, Mat. 10.16, 17. And their Circumspection, whereby St. Paul Exhorts the Ephesians to approve themselves, not as Fools, but as Wise. He sets off by this Caution or Wariness, in preventing whilst they could, without being False to their Duty, such Harm and ill Consequences to themselves. Redeeming the time, says he, i. e. says †Sapientia conversationis lucrari nos vult commeatum. Tert. de Fuga in Pe…sec. c 9. p. op. 540.Tertullian, Gaining your selves a safe Conduct, or free Passage, by the wisdom of your Conversation. Or, securing your selves whilst you may, and gaining as much Respite as you can; which is call'd in *Dan. 2.8.Daniel gaining, or, as the Margin from the Chaldee, and as Junius and Tremellius render it, buying or redeeming the time; because the Days are Evil. So that without such Caution, you cannot enjoy, or hold the time long, Eph. 5.15, 16. And on the contrary, the improvident man in the Gospel, for his having no Prospect of Casualties, or Preparation for them, is call'd the †foreign.imprudent or unwise Man. Thou Fool, says God to him, this Night shall thy Soul be taken from thee, Luc. 12.20.
Two ways I shall note of shewing this Caution, to prevent Harm to our selves, by Suffering, or Persecuted Duties.
1. First, Without a Call, not to put our selves upon what brings Danger. We must not throw our selves upon Temptations, since we are taught to Pray Daily, that God would not lead us into them. To go rashly, and put our selves upon them, especially in a Great Tryal, looks like tempting God, and pr…suming too much upon our ow… strength, wherein they who are most confident, are oft-times most shamefully worsted; as Peter, that was confident he should own Christ beyond all the Disciples, was the man, who of all others did most shamefully Desert and Deny him, Mat. 26.33.74. And as Quintus the Phrygian, who, as the Church of Smyrna *Ap. Euseb. Hist Eccl. l. 4. c. 15.note, rashly Offering himself with some others, and standing forth uncall'd before the Tribunal, fell or Denied Christ in the Tryal. Giving, say they, an illustrious Document to all, not rashly and unnecessarily to throw themselves upon Dangers, without any just regard to their own weakness and infirmities. 'Tis not for us to run into Sufferings for Righteousness, before we are sent; but patiently to wait God's time. For as our Suffering is only in Obedience and Conscience towards God, so should we stay for it 'till it pleases God, and 'till his Providence calls us thereto. Whom he called, saith St. Paul, speaking of our Sufferings for Righteousness in conformity to Christ, them he also justified, or made victorious in them, Rom. 8.29, 30. And hereunto are ye called, saith St. Peter, treating of acceptable Suffering for well-Doing, 1 Pet. 2.19, 20, 21. So that in Suffering for God, the most acceptable discharge of Duty, and surest hope of Victory, is when we are call'd to it. We must not run at any time, or chuse our own time, but allow God, in Course of Providence, to Summon us out, and to appoint us the Season, as of Acting, so of Suffering for him. And this Season, in Scripture is call'd our hour, which Christ himself would not Preoccupate, not exposing, but withdrawing himself, before his hour was come, Joh. 7.1. and 11.54. but when once it was come, readily o…fering and resigning himself to bear what was appointed for him, Joh. 17.1. and c. 18.4, 5.
Some, indeed, among the Primitive Christians, out of an immoderate zeal of Martyrdom, were hasty to fetch down Sufferings, where they c…me not fast enough of themselves. They stept out to do a persecuted Duty, when they were not put upon it, nor had any Call of God thereto; and would not stay to expect their Enemies Rage; but rashly run out to Challenge and Provoke it. This forwardness, after they had seen some sad Miscarriages and shameful Effects thereby, was Discountenanced, and Restrained by the Primitive Church. St. Cyprian's last Charge to his Flock, a little before his Martyrdom, being †Ne quisquam ultrò se Gentilibus offerat, nos confiteri magis voluit, quam Profiteri, Cyp. Ep. 81.that none of them should voluntarily offer themselves to their Heathen Persecutors, because, what our Lord is for having us to Do, is to Confess when we are asked, not to Profess unasked. And the Church of Smyrna, Condemning it in †Ap. Vales. Annot. in Euseb. Hist. l. 4. c. 15.their Epistle; and the Council of Eliberis Decreeing in the 60 Canon, that, if in their zeal against Idolatry, and haste of Martyrdom, any shall break the Heathen Idols, and be slain for their Pains, there being no direction for this in the Gospels, nor any such thing ever done by the Apostles, they shall not be received into the Number of Martyrs. †foreign, &c. Chrysost. Homil. 42.St. Chrysostom's Advice contains, I think, the true Method of Christian Prudence, in this case. Let us pray to Ged, says he, that we enter not into Temptation: but being brought thereinto, let us generously undergo it. Quod non oportet conturbari cum videamus bonos in adversis, &c. Tom. 7. Ed. Sav. p. 908.For that is the Part of Temperate men not to cast themselves upon Dangers; this, of Brave Spirits and Philosophers. Let us therefore, neither throw our selves upon them rashly and simply, which only shews Boldness: nor Draw back when Driven into them, or when call'd out by the Nature and Circumstances of things, for that is Timorousness. When we are called to Preach a Persecuted Truth, let us not Refuse: but when there is no call, from any Cause at all, or Profit, or Necessity according to Godliness; let us not run of our selves, for that is Ostentation, and Superfluous Boasting.—As a Generous Souldier, be continually in Arms, be Prudent, be Vigilant, and always expect the Enemy: but go not to create thy self Enemies; for that is not the Part of a Souldier, but of one that is Seditious. But if the Trumpet of Religion calls, go out forthwith, and set lightly even by Life it self, and with Great Promptitude Descend to the Conflict, &c. These things I say, out of a desire to have you keep the Laws of Christ, who commands us to pray that we be not led into Temptation, and commands us too, to take up our Cross and follow him: for these two are not contrary one to another, but very well agree together.
On this Point I shall further add, when, with the Freedom of Confessors, we speak for Persecuted Truths, or Laws with others, that another allowance of Christian Prudence is, not to profess this promiscuously to all Persons; nor, after we have sufficiently Declared our selves, by importunities of unprofitable Discourse, still to incite an unpersuadable, and virulent Disputer's Rage against us.
Some men, are not impressible by Reason, or by any Rules of Sober Virtue and Goodness; but possess'd by Profaneness, or utterly overrun with Madness and Rage of Faction. They are ready to afford, I say not only a Deaf Ear, but a Scurrilous and Prophane Tongue, a Treacherous Snare, or a Spiteful Hand, to any offers or arguments on Persecuted Duties, that shall be made to them.
Now to lay such Truths, or Laws of God, before these men; is not to promote, but to prostitute them. And therefore here the Rule of our Lord takes Place, not to cast Pearls before Swine, i. e. the Precious Truths of God, before those Stupid Sinners, that have no Sense of them; but, instead of Reverently taking of them up, will rudely bespatter, and trample them under Foot. Nor to throw holy things before Dogs, i. e. before those, who, instead of worthily entertaining, will spitefully snarl and bark against them, and be ready to Tear and Rent those, that hand them to them, Mat. 7.6. And thus the Holy Confessors, though ready to give an Answer, as †1 Pet. 3.15.St. Peter required, to any one that asked a Reason of the hope that was in them: yet did not hold themselves obliged to give this account to one that asked, only that he might Scoff, or Blaspheme, or Treacherously Betray or Trepan; but to such as asked Soberly, or with a Desire of Learning. Giving, either no Answer to others: as Christ would not to Herod, who only for his Curiosity and Pastime, question'd with him, Luke, 23.8, 9. Nor to the High Priest, who when they had not matter enough from his Accusers, urged him to speak to what they had said against him; not for Information, they being resolv'd, as Christ †Luk. 22.67, 68.told them, not to believe him, nor to let him go, but that he might lay hold of something more sufficient to condemn him, from himself, Mat. 26.60, 62, 63. Or else, Giving like Answer, as *Euseb. Hist. l. 5. c. 1.Pothinus of Lyons did to the President, foreign, if thou art worthy, thou shalt know, when he scoffingly and abusively asked, who is the God of the Christians.
2. Secondly, When, on Gods Call, we have done our Duty, and are thereby brought into Dangers, it allows us to save our Persons, whilst we innocently may, by Concealment, or Escape, and Flight in Persecutions. When they Persecute you in one City, flee to another, Flight and Concealment in extream Perils, being what Christ himself allows, Mat. 10 23.
This has been the way in all times, as Petrus Alexandrinus, that Blessed Martyr, Discourses, in his †Can. 9. & 10.Canonical Epistle, taken *Concil. Trull. Cap. 2.afterwards into the Code of the Vniversal Church; and as †Apol. 1. de Fug… sua p. 707. Tom. …. op.St. Athanasius, after him, has Demonstrated more fully, viz. for Good Men, in Cruel Persecutions, by Flight, or Concealment, to save themselves, till some necessary Discharge of Duty, or Course of Providence, Deliver'd them up for Suffering into their Persecutors Hands. Thus as Athanasius observes, *Gen. 27.43.Jacob Fled from Esau. And †Exod. 2.15.Moses, on Slaying the Egyptian, into the Land of Midian from Pharaoh. And *1 Sam. 19 2.10▪12.David from Saul, when he sent to slay him. Thus also Elijah absconded, and †1 King. 17.3. and c. 19.3.4.hid himself for Fear of Ahab; and fled for his Life from Jezabel. And … Sons of the Prophets, in Jezabel's Persecution, were †1 King. 18.4.hid, and fed by Fifties in a Cave, by Good Obadiah. *Joh. 20.19. Acts 12.12.And thus the Disciples likewise assembled in Private, or held Night-Meetings, and shut the Doors for fear of the Jews. And Paul, at Damascus, was †Act. 9.24, 25.let down by the wall in a Basket by Night, to escape those that watched the Gaetes Day and Night to kill him. Yea, our Blessed Lord himself, who granted this Liberty to his Disciples, when Persecuted in one City, of fleeing … another, upon occasion made use thereof. When the Jews at Jerusalem sought to take him, … escaped out of their hands, and went away again beyond Jordan, and there abode, that being a more quiet and secure Place, Joh. 10.39, 40. And … another time, when he was not safe in Judea, … walked in Galilee, and would not walk in Jury, b…cause the Jews sought to kill him, Joh. 7.1. And again, when, on the raising of Lazarus, the Jews took counsel together to put him to Death, he walked no more openly among them, but went thence into a Countrey near to the Wilderness, and there continued with his Disciples, Joh. 11.53, 54.
The Reason of his Flying, as Athanasius *Ib. p. 709.notes, was because his hour was not yet come. And this is given as the Reason, why, when they sought to take him, they could not do it, and no man laid hands on him, †Jo. 8.20.because his hour was not yet come, Joh. 7.30. Till then, he took the Liberty which he has allowed us, and prudently absconded, when sought after to his hurt, and made his escape as we are wont to Do. But that hour being once come, as he declared it was, Joh. 17.1. instead of absconding any more, he went out to them, saying whom seek ye? and telling them, I am he, Joh. 18.4, 5. He neither suffer'd himself, as Athanasius *Ib. p. 711.observes, to be taken before his time, nor endeavour'd to hide himself from them, when once his time was come.
For each man, as that †Ib. p. 710.Father says, there is a prefix'd time. As there is for Spring and Autumn, Summer, and Winter; so there is a stated and appointed time for Life and Death. And to this the Scriptures refer, when they speak of taking men away in the midst of their Days, Ps. 102.24. of Dying before their time, Ec…l. 7.17. And of coming to the Grave in a full Age, as a shock of Corn comes in in its Season, Job 5.26.
Now, what time was appointed for him, †Ib. p.saith he, our Saviour Christ knew: and accordingly, though he withdrew at all times before; at that time he offer'd himself to the Officers sent to take him. But as for our time, as he adds, we know not what time God has appointed us, till it appears by the Order of Events, and the Course of Providence. Behold I am Old, and know not the Day of my Death, said the Patriarch Isaac, Gen. 27.2. And therefore the way of God's Saints, when Men laid wait for them, was not, as he *Ib. p. 711.goes on, to obtrude themselves upon their Persecutors, as not knowing the time appointed them by the Divine Providence. But their time being in God's hand they expected the Finishing and Course thereof. Wandering about in the mean season, or hiding themselves in Caves of the Earth, 'till the Determined time of their Death came, or till God, who is the Determiner of their times, would manifest it to them, either preventing, and disappointing their Persecutors, or Delivering them into their hands, as seemed most fit and seasonable to him.
This Caution, and Flight in Persecution, as he *Ib. p. 712▪adds, was not to be called Cowardise; but was an Exercise of their Fortitude, and Patience. For in their Flight, they did not nourish and indulge Fears of Death, but fortified their minds against it. They shew'd Fortitude and Tolerance, and Gave a Proof of Passive Valour, which is best seen, not in being suddenly Cut off, but in tedious Sorrows, which so highly enobled Jobe's Patience. Their Care was, … he pleads, neither to Fear the time of Death, when it was present; nor to anticipate that time …hich God's Providence had Decreed for it, or …esist the Divine Dispensation, whereto they knew …ssuredl… they were Reserved: that so, they might not …e …, as being, by their own rash Actings, the …use of their own Fall.
… was it without Fruit, either to themselves, or the Church of God. Their Flight, saith *Ib. p. 714, 715.he, was not idle, in as much as they Preached the Truth when they fled, and never forgot to seek the Profit of others, under all the Hardships which they sustain'd themselves When flying they hid themselves, they were, by God's Dispensation, only reserved this way, as Physicians, for the wants and use of those that stood in need of them.
In Sum, the Rule of Christian Prudence for us all, as *p. 715.716.he observes, when we are sought for in Persecutions, is not to be rash and Precipitate in tempting God, but to fly, and hide our selves, and wait till the appointed time of our Death comes; or, till our Great Judge shall allot that for us, which seems best to himself. But when he allows us this Liberty, he would have us to stand alwaies ready and prepared in our minds, when either our appointed time calls us, or we are taken up and apprehended by our Persecutors, to stand and strive for Religion and the Church, even unto Death. And thus the Martyrs did in Persecutions. Whilst they lay hid in Dens and Secret Places, they confirm'd and fortified their own minds: and when Discovered and Apprehended, they bravely Suffer'd at the Stake. But if some of them voluntarily surrendred themselves to their Persecutors, they were not carried on to this, as he adds, by inconsiderate Zeal or Rashness: but professed every where, and before all, that this promptitude and Free Oblation of themselves, proceeded from the Holy Ghost.
Thus is there Place, by the Permissions of Religion, for the Servants of Christ, to sa… themselves by Flight in Persecutions.
And this, for Pastors as well as People, …hen the Persecutions of the Pastors is Personal. For then, to save themselves, they may Depart from the Churches they Conducted, or from the Followers they had gathered: as St. Peter did *Act. 12.17., upon Herod's Design against him, from Jerusalem; and St. †Act. 9.24, 25.Paul, when laid wait for there, from Damascus; and Jesus himself, from Jerusalem, or Jury, or other Places, as Designs were laid for his Life by the Jews. Yea, tho' by this Flight of theirs, some innocent men, as Petrus Alexandrinus *Can. 13.observes, be accidentally brought in Trouble, and suffer for their Sakes. As †Act. 19.29, 30, 31.Gaius and Aristarchus were, as he Notes, for St. Paul; the *Act. 12.19.Guard of Souldiers for St. Peter; the †Mat. 2.16.innocent Infants for our Saviour Christ; and Zacharias the Father, for John the Baptist, when his Mother Elizabeth fled with him from Herod: all of them unblamed, notwithstanding, on the account of their Flight, such things followed.
But when the Persecution is common, of the …locks as well as of the Shepherds; and whilst the Flock it self stays, and is like to be left Destitute and Unprovided, or much Scandalized and Dispirited by their Departure: there it seems as if the Pastors had not the same Allowance. For when Dangers are Common, to the People as well as to the Priests; the Leaders themselves should by no means be among the foremost in Fears, and backwardest in Tryals. They that in times of Peace have been the Preachers of Faith and Fortitude, of Resolution and Constancy; when trouble comes, should be the first Patterns and Examples thereof among their Flocks, and take especial care, lest by the hastiness of their Flight, and excess of Fear, they Disgrace their former Sermons, and fall under that smart Censure, which *De Coron. Mil. c. 1.Tertullian past on several Pastors in his days, viz. that in Pace Leones, in Praelio Cervos, i. e. out of Dangers, they were as bold as Lyons, but in danger, as timerous as Harts, and, like them, all for trusting to their heels. The Pastors stand charged, not only with the Care of their own Bodies and worldly Interests, which the permission of Flight secures; but with the Charge of the Church, being most Solemnly intrusted with the care thereof, and watching for their Souls, as they that must give account, as St. *Heb. 13.17.Paul says. And therefore at such times, it behoves them to consider, not only how their Flight would serve their own Temporal or Private Wants: but also how it would Comport with their Publick Trust and Office, and suit with their Charges Spiritual Necessities. Whether it be like to leave them quite Destitute, without necessary Helps or Instructions, or Hope and Expectation of Spiritual Ministrations. Whether it is like to trouble the Spirits, and weaken and faint the hearts of their People; and turn those out of the way, whom the Presence, Direction, and Exhortation of a Spiritual Guide would have kept firm and constant therein; encouraging them to yield to a Persecutor's Threatnings, when they see they are so formidable, as to shake the very Pillars of the Church, and make the Leaders shift for themselves.
And accordingly our Saviour, though, when the Pastors are specially Persecuted, he gives liberty of Flying; yet, in a common Persecution, when the Wolf, i. e. a Wolfish Persecutor Comes to snatch and scatter the Sheep, as well as the Shepherds; he tells us, to flee for himself, and leave the Flock without any Guard or Provision, is the mark, not of a Good Shepherd, but of an Hireling. The Good Shepherd, saith he, when the Wolf cometh, is not so careful for himself, as for his Charge, and Giveth or *foreign.staketh down his Life for the Sheep, i. e. is ready to expose and hazard it for their sake, Joh. 10 11, 12. The Good Shepherd he distinguishes, not only from Thieves and Robbers, who seize those Flocks which are not their own: as all those False Messiah's were, who came to impose themselves upon the Fold before him, v. 8. But also from all Mercenaries, who, though *v. 2.9·entring in by the Door, i. e. by himself, or under him the true Lord and Pastor; yet look to his Sheep only with an Hirelings indifference, and not with a true Pastoral Spirit and Affection. Instead of watching them, with his Life in his hand, as the true Shepherd doth: He that is an Hireling, whose own the Sheep are not, i. e. who looks to them, not with an Owners care and heartiness, but only for his pay; when he seeth the Wolf coming, he leaveth the Sheep, and fleeth to save himself. The Hireling fleeth, because he is an Hireling, and careth not for the Sheep, but for his own safety, v. 12, 13. The Note of the Hireling, is the want of Care for the Sheep in time of Danger, or of Pastoral Affection. As St. Paul also intimates, when he laments the want of the Pastoral Spirit, and sets it off, by having …one by him like-minded to Timothy that good Shepherd, who would naturally care for their Spiritual State, and by finding all to seek their own, not the things which are Jesus Christs, Phil. 2.20, 21. And this disposition, as our Lord notes, the Pastors shew, when in times of Danger, they leave their Flocks destitute and unprovided, scandalised or dispirited; and, instead of standing at the peril of their Lives by their Charge, flee away and shift for themselves.
Indeed, if when some go, who are more particularly obnoxious to a Persecutors Fury, others are still left to supply the needs of the Saints; these Servants of God have more Plea to withdraw themselves: As St. Polycarp did at the importunity of the Brethren, as the *Ap. Euseb Hist. Eccl. l. 4. c. 15.Church of Smyrna write, when he was sought for by Name. And as Athanasius did, when Persecuted by Syrianus. Who yet, in that Barbarous Outrage, which drave him away▪ was *Vid. Apol. pro Fuga.Resolved to be one of the last in the Church, and see how the Flock escaped the hands of the rude and merciless Souldiers, before he would attempt to escape himself. Or, if they are like at one time, to be taken off more privately, or before strangers, they may think fit by Flight to escape that storm, that, with the more Advantage to God and the Church, they may offer themselves before their own People; there, by their own Practice, more effectually confirming those Exhortations to Martyrdom, which they had formerly made among them. And thus St. Cyprian, in the *Ep. 81.last Epistle he wrote to them, tells his Church, that when Officers were coming to fetch him to suffer at Vtica, he had withdrawn, and waited in his Recess, 'till he should hear the Proconsul was returned to Carthage: intending then to return to his own House, that he might suffer before their eyes. This Liberty I grant is indulged us, not only for God's sake, and the Churches, as St. Cyprian used it in this last instance; but also for our own. We are allowed to fly, not only in way of well husbanding the Opportunities for serving God, and our Brethren; at St *Strom. 4. & 7.Clement of Alexandria leaves a mind, that neither seeks nor fears Death, to Determine this Point by the Glory of God, and the Benefit of Mankind: but also in mercy to humane weakness. But this Permission to humane weakness, is in subordination to the Glory of God, and the Good of the Church. So that when the Pastors cannot withdraw themselves, without dishonouring God and Religion, scandalising their Flocks, or leaving them de…itute: they are not to flye, but to abide by the Dangers, though at the Peril of their Lives.
But this Caution of Spiritual Prudence, lying in preventing Worldly Harm and Consequences; Worldly Wisdom is forward to extend too far, and turn into a Doing Harm to our Duty, to keep off Harm from our selves. To keep out Harm and ill Consequences, as far as we can, so long as we keep not out any Duty, or part of Duty, together with them; is what God allows, and what Prudence guided by the Spirit is to take care of. Accordingly, it doth not run into a Duty of outward Harm, as I say, before it has a Call: and when, by a Faithful Discharge of Duty, Suffering is drawn on; by Flight, or Concealment, it may save it self from it if it can. But Worldly Prudence is for Providing against the Harm, though it be by making no Provision at all for the Duty; being always ready, rather to omit the Doing what is Good, than to Suffer what is Evil.
To prevent this, we must take along with us these Rules, in all our Deliberations about these matters.
1. That Caution is never Good, which Drops, or Violates a Duty. The Caution of a Christian is only to beware against Harm, whilst he doth his Duty; never to beware of doing his Duty, lest he suffer Harm thereby. Religion owns no hurt like the hurt of Sin: and so prescribes no Caution against any thing, so much as against Evil-Doing. The Breach of Duty is never to be taken up as an Expedient; but the Performance of it must always be our first and chief End. Do that when we are called, and do nothing against it; and then be as Cautious of any hurt that is like to come thereby, as we can. But this must never be neglected, or let fall, that a Worldly Good or Convenience may be secured. Tho' this is so much the way of Worldly Prudence, viz to be wise and wary against Worldly Harm, by the Omission of any Duty which is like to Draw it upon us, that, when men have a Call to Discharge a Duty, 'tis really thought by many somewhat a suspicious thing, to hear them ask after the Prudence of it; that being, God knows, much oftner the method of those, who are seeking and have a mind Prudently to Omit, than of those who have a mind Prudently to Practise it.
2. We must never shew more Care and Caution, to prevent ill Consequences to our Worldly Interests, than to prevent ill Consequences to our Spiritual Interests. The Interest and Honour of Religion and Virtue, of Truth and Righteousness, is to be above any Worldly Interest, in a Christan's Thoughts. And therefore in looking about to descry Consequences, his Eye should soonest fix upon, and his Care and Wariness Provide for those Consequences in any way, which are like thereby to befall these. It will consider, and see in the first place, when a Course is proposed, whether Virtue and Religion are like to get or lose by it; whether it will bring any Truth of God, or Duty of Godliness, under good or ill Report: whether it will lay Hindrances and Incumbrances in its way, or afford Encouragements; whether it will stagger, or confirm others in the Belief; seduce them from, or invite them to the Practice of Truth and Holiness. The Consequences to Duty and Religion are far beyond any Consequences of this Life: and all truly Religious men, as they ought, so they will set much more by them. And 'tis a plain Evidence any Persons are men of this World, and Worldly wise, when they are more Watchful and Sollicitous against Temporal, than Spiritual Consequences; and can take up with any Dammages brought to Truth and Godliness, when they are necessary to keep off Worldly Dammage from themselves. What will be the Effect and Consequence thereof, to the outward Ease and Enjoyments, Liberties or Priviledges, Security or Advancement, of our selves or Families, Church or State, says the Carnal Man. But what will be the Consequence of it, to Duty and Religion; not to make them Secularly Great, but to shew them Spiritually Good; not to hold them in External Power and Possessions, but to give or keep their hold upon Mens Hearts and Consciences, by Confirming all in the Belief of the Reality and Sincerity of the Efficacy and Excellency thereof: This is the Religious or Spiritually Wise Man's Question.