Of Christian Prudence, Chapter 13
CHAP. XIII. Of Spiritual Prudence in Worldly Matters, or as over-ruling all other inferiour Prudence, about things of this Life. And of Sollicitude.
THE Third, and last Thing Proposed at first, to set off the Nature and Offices of Spiritual Prudence, is to shew its part in worldly Matters; or how, after its having been thus wise as is declared, for the things of Religion it self; as for all other Inferiour and Worldly Prudence in Things of this Life; it so Orders the Ends, and Over-rules the ways thereof, as to keep them subservient to Religion, or as best becomes Christians.
Worldly Prudence, is to be Wise for the Ends of this World. As, to preserve our Lives here, and the Comforts and Enjoyments thereof, our Properties, Power, External Quiet. To secure, or augment these, or other earthly Good things, to our selves, our Friends and Families, to the Church or State. All these are Worldly Ends. And to be wise for them, is Worldly Prudence. And this we have all need of here, because we are Members of this World, needing Worldly Things, and being twisted in worldly Relations, Good Men and Good Christians, as well as others. But though we live in this World, we aim at a better World. We are kept alive by Worldly Things, but we live for better, even for Heavenly Things, which Religion shews, and which the ways thereof will procure for us. So that the Wisdom of Religion must limit and over-rule us in all the Acts of Wisdom and Prudence we shew, about the lesser and inferiour Things of this Life. The Flesh must be subject to the Spirit, and the Wisdom of this World, to the Wisdom of the next.
Now, Concerning this over-ruling influence of Spiritual Wisdom, in all inferiour and Worldly Deliberation, I shall note these two things.
1. First, That the Rules of Religion are the truest Wisdom, as for the next, so even for the Ends of this World. They are really the most Prudent ways, and best chosen, for all the Great and Desirable Purposes of this Life. So that had God left them free, and said nothing of them; their own Usefulness would have recommended them to every discreet man, and true Worldly Wisdom would have said the same, that Duty and Religion now says of them. No other fancied ways, and least of all their Contraries, could so well have served the true Ends of living here as these do. Other ways perhaps may seem more serviceable, and fit to be taken up for these Ends, at some one particular turn. But none of them are so fit and conducive, if taken into constant course, and made a General Rule of Living. And men are made to live by Rules, and their Happiness to be sought by Rules: without which, there would be nothing but utmost Uncertainty and Confusion, which would spoil all happiness, and prove the greatest misery here on Earth. They are made to desire, and to seek what is best for the Ends of Life, not only in some one, or few Actions, but in the Tenor of Life; not only what will happen to promote them on some accidental turns; but what is fit to do so ordinarily, and at all times, though by chance, on some particular turns, it may admit of an Exception. And this General and constant Service, must be by Rules, which are general things; and made to direct, not only as occasion serves, but (that all other men may know where to have us, and we know where to be our selves, without which, as I say, there would be nothing but jealousie and confusion instead of happiness,) for Directors in ordinary and constant course, or at all times.
Now, as for Rules of Wisdom, for attaining the true Ends of Life, there are none better, than those prescribed by our holy Religion. God having adopted our Real Interest into our Duty, and made those things, whereby Wisdom would Direct all men to serve themselves here, the way of serving him, and securing to themselves the joys of Heaven hereafter.
What Rules, for instance, are better in Conversation, than to give no offence, neither injuring, nor despising, and less disdaining any. Than by being Gentle, and easie of Access, and Courteous; a way of gaining much, that will cost us little. Than by having a care of Censure, not being apt to tax what we do not know, or to Condemn others. And of all Backbiting, or Accusations, and Ripping up, either the real or fancied Faults of absent Persons; yea, in Places and Companies, abounding in Censure, by being …ary, even how we bring up the Names of the absent, who are not there to speak for themselves, lest it afford Matter to the malignity of Evil Tongues, and make them evil spoken of. Than by not expecting much from others, not being soon angry or exceptions; which will prevent our having Difference with others, and, under any Carriage of theirs, keep us easy within our selves: and however Affronting or Provoking their Carriage be, we do not thereby lose much, if it doth not rob us of the Tranquility and Enjoyment of our own Spirits. By all these ways, and sundry others which Religion prescribes, we take the wisest care to Converse with others, with the most advantage, and the least hurt and trouble to our selves.
What Rules again, are better in Dealing, than to be true and just, which are the way to be trusted. To be Industrious and Careful in our business, to do always as we are willing to be done by, to be Reasonable in our Demands, Moderate in our Gettings, Fair in all our Trading and Transactions; which will most effectually retain those that try, and draw in others to Deal with us, when they are neither like to be Neglected or Deceived, and Over-reach'd in their Business. To Do all that is Right, and with a willing mind, that discovers no uneasiness in being shew'd it, or backwardness in Performing thereof. To offer nothing that is wrong, yea, when others offer it, not to return it; not maliciously remembring, and studiously recompensing, but Forgiving Injuries, which is absolutely, as the most Christian, so the wisest Course, and most for the Ends and Enjoyment of this Life. For it costs us abundance more Labour and Vexatious Thought to Revenge an Injury, than it need do to put it up. To Forgive it, is only to bear the Disquietude that is past; but to Revenge it, is to throw away a great deal more of our Quiet after it, and to add to our former Sore, by a New, and, in probability, much Greater Heap of fresh Toil and Danger.
What Rules are so Wise, for the Enjoyment of our selves, of Health of Body, and Ease of Mind in this Life, as Sobriety and Temperance, and Chast and Due Regulation of Fleshly Pleasures, and Moderation in all things. As bringing our Minds in every thing to our Conditions, no… affecting still to have what suits our Fleshly Likings, but to like what God is pleased to send us. As Mortification, and due Subjection of Bodily Appetites, instead of pampering of them; as sitting loose to this World, instead of being Worldly minded, and fond thereof. As Living upon Providence, and trusting to God more than to our selves, or to any humane Provisions; and being resigned to his Will, or Contented and Desirous, rather that he should Do his own Will, (as we profess in our Daily Prayers,) than that he should Do ours. Than all which, what can better prepare us to receive all the Vicissitudes of this Life; to give us least Trouble from the ill, or afford us most Comfort, Contentment, Unwearying and true Enjoyment from the Good Things thereof.
What Rules, lastly, could Conduce so much to Settle Happiness, as in Neighbourhoods, so in Families, greater Societies, and all Relations; as the due Discharge of all those Duties which Religion Prescribes in those Relations. By Parents being careful to Educate their Children well, and to Provide for them, keeping them under an wholesom Government, but kind, and without …nnecessary Provocation: and by Childrens being full of Respect in all things, and obedient to them again. By Wives being subject, in all things innocent, to their Husbands: and Husbands being Kind and Condescensive to their Wives, as to their own Flesh. By Masters Governing with Equity, and forbearing Threatning: and Servants not answering again, but shewing heartiness in what Service they perform, and Doing it with Diligence, and all Fidelity. By Princes being Wise, and watchful for the Publick Good, and Ruling all in the fear of God, with Clemency and Justice: And Subjects, on the other hand, ever honouring their Rulers, as the Ministers and Vicegerents of God, obeying their Commands, where Conscionably they may; and keeping in their Subjection, not throwing it off, and forcibly resisting, where they cannot obey.
Such as these are the Rules of Religion, both towards our selves, and towards others. And better cannot be given for attaining the wise Ends of Life, and for ordering our selves, as the best studied Prudence would have us, in Conversation or Business, by our selves, or with others, and in all Relations. So that every Religious Good Man, whilst he keeps to the ways of Duty and Religion, follows the wisest Courses, and the best Rules of Prudence for this Life. Yea, though he should not be among those that pass for the Wise, but the Weak and Simple Understandings; though he should not see their Conduciveness for these Ends, nor follow them for the Worldly Wisdom, but only for the Religion of them. Though he has not the skill and apprehension to see and judge of Secular Prudence: yet, whilst he keeps to the Rule of his Duty, he has always this, which is the best Proof of Prudence, ever to be found in the most Prudent, and Secular wise ways. Having the Grace of being Good and Honest, he cannot miss of Doing what the best Understandings must needs say is most Prudent and Discreet. The Wisdom of God guides him, where, if left to himself, he could not, like better Understandings, shew much Wisdom of his own. And following what God has prescribed, he is sure to act wisely, though he is not able to say much to others, to shew them the Wisdom and Conduciveness of his own Actings. The Ways of Duty, wherein he walks, are chosen of God, and are the Ways of Gods Prudence, for serving the wise Ends of Life. And the most Prudent Persons had better follow him, than their own Understandings; they can never find such another Director, nor make any other choice of ways, so Wise and Prudent for themselves.
But besides these ways of Duty, for compassing the Ends of Life, which are ways of God's chusing: Worldly Wisdom has a great many more of its own, which God has left Free, and whereof he has said nothing. The worldly Ends of Life themselves, are rather our Liberty than Duty, more God's Permission than Injunction. And in pursuing them, besides the Duties of Religion, whereby we set them on whilst we are serving him: there are multitudes of other ways, wherein Worldly Wisdom has its latitude, and that a very wide compass. And in this Field of Worldly Prudence, when it proposes its Ends, and Pursues them by its own Methods, this is
2. Secondly, The other thing I would note of Spiritual Prudence, That when worldly Wisdom sets up Ends, or thinks to serve it self by ways Prejudicial to Godliness, it over-rules it in all such motions.
Sometimes Worldly Prudence, is for setting up ill things for Ends. It proposes how to serve Vices, or Vanities; how to compass Ends of Ambition, or Covetousness, Lust, or Revenge, Vain-Glory, or Intemperance. It aims at the accomplishing, or serving of a Sin; which is no End of Life of God's Making, nor any part of his Creation; but begot between Satan and our selves, and meerly of his and our Production. And Spiritual Wisdom, quite throws out such ends; which being the Stain and Reproach, the Misery and Destruction of Life, must never be turned into the aim thereof. As it doth also, all setting up the Real Advantages, and useful things of this world, for last and main Ends. Not seeking at all to serve God, or shew forth any Virtue thereby, which is to turn them into an opportunity and matter of Religion: but only to satisfie our Fleshly Appetites, and enjoy our Selves therein.
Again, in seeking the Good things of this Life, Worldly Prudence is apt to transgress in Means and Methods. And the Prudence of Religion is, as to prevent its setting up Undue Ends; so to keep out any thing Ill, or Vndue, in the way or course it takes: over-ruling it in these, not as agrees most with Worldly Minds, but as best becomes Christians. Particularly I shall observe,
1. First, In Pursuing any Worldly Ends, it keeps it from serving it self, by Doing any Forbidden and Vnlawful Things. And besides all that has been hitherto Discoursed to this Purpose, with a more especial Eye to Ends of Duty and Religion; I shall here set this off briefly, in some most obvious Instances, in the course of Secular Affairs.
In Competition, the Way of Worldly Wisdom, is for Doing any thing that will overcome. It will use any Means, and take all as lawful, that seems fit to strengthen themselves, or weaken their Adversaries. It will blacken a Competitor by Calumnies, whisper and suggest Fears about him, tell any Stories it has heard before they are Examined, if not such as it self has Maliciously invented, misrepresent what might be innocent and well meant, pervert their Words or Deeds, though harmless in themselves, to very hurtful and evil purposes, as David complains his Adversaries did by him, saying, every Day they wrest my words, Ps. 56.5. Yea, sometimes in the midst of these Undermining Arts, speak fair to his Face, and cover Treachery under Compliment and kind Expressions, as the same Holy David complains his Enemy did, while his mouth was smoother than Butter, having War in his heart: and his Words, when softer than Oyl, yet being Drawn Swords, Ps. 55.21. In Sum, their End in Competition, is Victory; and to do any thing that will overcome, is the Rule in Worldly Practice, though in Reason and Religion it should be otherwise.
But now Spiritual Wisdom, in pursuing any Worldly Ends against Opponents, will keep us from using any ways, either False, or Mischievous. Indeed, as Prudence, it will watch Times, and pick Advantages for it self: A wise mans heart, as Solomon says, Discerning both time and judgment, Eccl. 8.5. But as Christian, it will Do nothing injurious to them for Advantage. It may take what lies as Free for it, as for others, and at the most Advantageous times. But it will shew nothing uncandid, utter nothing false, offer nothing injurious, or what it is not willing to receive it self. Nay, when we receive such usage from an Adversary, it will not allow us to return it on him, not being for returning Evil for Evil, but for overcoming Evil with Good, Ro. 12.17, 21. As it is for having every man approve himself the truest Friend; so also the fairest, and justest Antagonist and Competitor, in the world.
Again, in gaining Interest, and the Favour of Men, worldly Wisdom is for doing any thing that will please, and procure help from those it has to Deal with. Without Interest, Designs and Business, will not easily go on. And this needed Interest, often lies among ill men, with whom no Interest is to be made unless you please them. And, peradventure, they are not to be pleased, but by ingaging with them in wicked Factions, against Religion, or some much Decryed and Exploded Duties, or Truths thereof; or, against the known Laws, Priviledges, or, Constitutions, either of Church or State; or by going along in immoral Practices, without making any Difference, more than they do, of Good or Bad. They are men Given up to base Ends, or that seek and set on better, by base and wicked Methods. And if we expect they should serve our Ends, we must first serve theirs, and Drink, or Swear, or Commit other Lewdness, in compliance with their wicked Humours, or ungodly and vicious Ends or Interests. And these Fleshly Wisdom is for taking up when they lye in its way, rather than go without their Favour and Assistance.
But now true Christian Prudence, will never allow us, either to Dishonour God, or injure our Brethren, or abuse our selves, to please Men. It is for seeking the Favour of the Potent, and the esteem of all, by courteous obliging Carriage, and by worthy Actions: but never by base Arts and Compliances. It is not for losing God, by Doing any thing that is ill, to please and gain them. It calls upon us to Do our Duty, and nothing contrary thereto, whether thereby we keep, or lose Humane Helps and Succours; whether all men cry us up therefore, or Decry us. When we seek to have our way Established, or take Effect, Ponder the Path of thy Feet, says this Wisdom, i. e. the Means we use or Course we take, and turn not to the Right hand, or to the left, Prov. 4.26, 27.
Again, in raising Families or Fortunes, Growing Rich or Great; Fleshly Prudence, is not to apt to keep within the bounds, of Right and Justice. When Getting is the End, it will over-reach the Ignorant, that want skill to deal with it; and oppress the Poor and Fatherless, that are too weak to withstand it. In Bargaining or Commerce, it will prey upon other mens Necessities, vent False or Faulty Wares, set exacting Prices, start feigned Claims, use any Falshood or Unfaithfulness, Strictness and Rigour, Wrong and Violence, to inrich it self. Making haste to be Rich, it is not like to be Innocent: for they that will be Rich, fall into Temptation and a Snare, and into many Foolish and Hurtful Lusts, as St. Paul says, 1 Tim. 6.9.
But now Spiritual Wisdom, is not for being hired to an ill, or Dishonest Action, by any gain. Unlawful Gains, it reckons among the Greatest Losses, as giving away a Good Conscience, and a Blessed Eternity, for some empty and Perishing Riches. What is any man the better, though he should gain the whole world, and lose his own Soul, saith our Saviour? Mat. 16.26. What is ill and unjustly got, it esteems not as a Blessing, but a Curse to Families. The Gettings, will not so truly inrich; as the Injustice, in time, will load and impoverish, calling still for a just Retribution, and vindictive stroke of Providence. And therefore such, are not to pass for durable Riches, being not so like to raise and build up, as to consume an Estate, and, like a secret Canker, to eat it out.
Such as these, are wont to be the Methods of Worldly Wisdom, in compassing Estates, carrying on of Business, Prevailing in Competitions, and the like: And in all the Hypocritical and Insincere, the Ungodly and Unrighteous Methods, whereof it uses to serve it self when occasion requires, which I have already spoke of in the Preceding Chapters. And such as these are the Restraints, which Spiritual Wisdom lays on all Good Christians therein. It permits not, to look for Expediency in any Sin, or to serve themselves in any Necessity, or on any Occasion, by Evil-Doing. The Thoughts of the Righteous are Right, says the Wise Man, i. e. his Righteous Ends, are alwaies pursued and managed by Right ways: but the Counsels of the wicked are Deceit, i. e. he seeks to compass his Ends, by Wicked and Deceitful Doings, Prov. 12.5.
And this Restraint it lays upon us, to keep only in Good ways, not only as Christian, but as Prudence too. For in Reality, this keeping upright, or only to Good ways, in pursuing all the main Ends or Good Things of this Life; is the way to speed most, and to find the best Success in that Pursuit. And the giving our selves a Liberty, of betaking to ill ones, as occasion serves, is much more like to miss of it. In an uncertain World, that is all Vicissitudes and Contingencies, there is no way of Pursuing these Ends, that is certain, and never fails of Success; but all may miss sometimes. But this upright walking, will miss much less, neither so frequently, nor so widely, as perverting of our ways, when our need requires. So Honesty is the best Policy; and this never stepping aside to an unlawful Expedient, is absolutely the wisest, and the likeliest course, which, in Pursuing these Ends, a Prudent man can take.
For doth not all Driving Trades, and management of Business, and carrying on of Projects and Designs, lye in Dealing with others? And is not all Dealing, where men dare Trust, and can Confide? And doth not all Trust and Confidence depend on Uprightness? No man is willing to be Deceived, or Cozen'd, Wrong'd or Outwitted. And therefore if they suspect any to be a Crafty Person, Men are loath to Deal with him. Or, in Dealing, being still suspicious of Design, they are slow and difficult to Grant him any Reasonable thing, whereof they would make no Scruple to another Person. If they find a man to be a man of Tricks; having had to do with him once, they will be wary, how they come to have to do with him a second time. Dishonesty, and Unlawful Ways, may serve a mans turn in some one Act. But it will Disserve him in an hundred for that one, in those that are to follow, and is mere Folly if we look forward: incapacitating him for being trusted, and rendring him, it may be, the more unfit to carry on any Bargain or Business, all his Life afterwards. For a man that lives by Trade or Business, is not only for Doing this one Day, but many Days. Not for Living by one Customer, or Dealer, and for having all his End on him at once: but for so using him once, as that he may hope to have him often; for so Dealing by that one, as may Encourage and Draw in many more to Deal with him. And this Wisdom or Providence, that looks forward, a man quite Contradicts, that uses any Dishonesty, or Unlawful Means, to serve a Turn at present. Tricks, for a while, may lye hid; and so long, they stand a worldly mind in some stead, to the Ends of this World: but this uses not to be long, and sooner or later, they are for the most part discovered. A Lying tongue is but for a moment, Prov. 12.19. He that walks uprightly, walks surely, says Solomon: But he that perverteth his ways, or hath recourse to Dishonest and Unlawful Methods, shall be known, i. e. a little time will discover him, Prov. 10.9. And when once discover'd, his way is hated, and he is not trusted. And then, by catching unlawfully at a little gain, or success, in one act; he loses all, that he lawfully might have had, in all the Scores of Opportunities, which, keeping in honest ways would have brought him, of getting, or succeeding, in the like matters afterwards.
Besides, by the just Providence of God, this way of serving our worldly Ends by Vnlawful Methods, is wont to be Defeated. The ill Means, used to Divert an Evil, he over-rules to bring and pull it down upon them: as the killing of Christ, to bringing in the Romans, the compliances of the Gnosticks, to involve them in Destruction with the Jews; the Sale of Joseph, to bring his Proud and Wicked Brethren to pay him Homage: though all these, as I formerly noted, were intended, and wickedly resorted to by the Actors, for quite contrary Purposes. When, to compass an End, Men flye to an Evil and Forbidden Thing; that sets God and Providence against them. And they are like to have but little cause to boast of their Gettings or Success, whilst he sets himself to blast all they Project, and to undo what they are unrighteously a Doing.
2. Secondly, In Course of Converse or Business, Spiritual Prudence keeps the Wisdom of this World, from letting fall, or being wanting in any Duties. It Drops none, as I said above, to save it self from Persecutions: much less should it omit them, to suit it self to Turns and Companies. This Men are very apt to Do, in the usual Method of this World. They are called in Worldly Companies, and in the Course of Worldly Business, to express their Regard for many Duties. It may be the Name of God is blasphemed, or some Truth of his run down, or some Virtue Dishonoured, and we stand by and hear it. Or, some Innocent and Good Men, Good Ways, or Good Things, are loaded with Reproach and Accusations, which we know to be False. Or, intemperance is carried on, with an expectation of our Presence, or Concurrence therein; or the like. Now here the Suggestion of Worldly Wisdom, is out of Bashfulness to keep silence, and not to shew uneasiness at the Reproach of God, or Goodness, or Good Men, for fear of Displeasing, and giving offence: And to Countenance intemperance, or, it may be, in part at least, to share therein, rather than break Company, or incur the Censure of being Rude, Morose, Unsociable, or the like. But Spiritual Wisdom, sets the Honour of God, and the owning of Virtue, and the assertion of Truth, of the Goodness of Things, or of the Innocence of Persons, at an higher Rate than these Worldly Considerations. And therefore it will not be wanting, to manifest and shew forth the Honour it has for God, the Justice it bears to Men, the Conscionable Regard it has for every Virtue, and the Conscientious Fear it has of every Sin, when it is call'd to manifest its Like, or Dislike, its Concurrence, or Dissent, on any just Occasion. Not being for suffering Sin upon, much less Countenancing it in our Brother, Lev. 19.17. and requiring us, to have no Fellowship with the Works of Darkness, but rather to reprove them where we meet them, as St. Paul says, Eph. 5.11. So to bear out Christ's Truths and Laws, and to bear up his Name, not only in Secret, but in Life and Conversation.
The better to Discharge and Facilitate this, I think it would be an Excellent Rule of Spiritual Prudence, for all true Christians, to make open and ordinary Professions of strict Virtue. Not falsly giving out, what Virtue we have not. Nor, affectedly bringing into Company what we have, when we need not. But, on the other hand, not being ashamed or afraid to Profess what we really are, and all that strictness, which it becomes Christians to have, or they ought to Practise, when there is occasion for us to shew our selves. It would be very fit, I think, for all Christians, to appear to have, and to keep about them the same sense of Things in Conversation; which they appear to have at Church. Professing still, to like and approve here, what they pretend to like and approve there. And shewing their Godly Fear, and Dislike of the same things, when they meet them Proposed, or Practised before Men; as they did, when they heard them Discoursed of, and Represented before God. And for all Ministers, to appear visibly to think, and to say the same of all Matters in Company, as they do in their Pulpits: Shewing the same Sentiments of Things, in Liking, or Disliking, allowing or rebuking them; and giving them the same reception, when they meet them in Practice, as they did whilst far off, and whilst warning against them in Discourses.
And the benefit of this to all would be, that few or none would expect any Unchristian Compliance or Entertainment from them; or, where there is any thing of Breeding and Civility, offer any thing Unchristian in their Company. In respect of some of the more Modish and Fashionable Vices of the World, which are the way of Reception in a Place, and expect more Compliance; as shewing Hospitality, for instance, by Furnishing out a Table for Intemperance: These strict Professions of the contrary Virtue, may perhaps seem harder, and would incur more Censure at the first. But that makes but a few Days talk. And when once a man's virtuous Profession and Resolution is known and got abroad, and some few have had Tryal of it: that talk is at an end. And then his Virtue, in Talking and Acting so at common times, what they themselves are ready to Do in their best Thoughts, and most serious Discourses, will be Honour'd: and his Non-Compliance with their breach in their Practice, of what they Profess in their wisest Seasons, will be no longer Censured by them. And when once men have this Opinion of his Virtue, he will be out of the way of Temptation; and they will never come to him, when they seek, or expect to be otherwise received, than agrees with his known Practice and Profession.
3. Thirdly, In Pursuing any Worldly Ends, Spiritual Prudence will keep a man from being Sollicitous about Events, in the way he takes.
Sollicitude is an anxious and mistrustful Fear, and Care, of speeding in these Worldly Pursuits, or of attaining what we seek for. When we are in pursuit of any of these Ends, there is a Care and Studiousness of compassing it. And this carefulness is the Greater, where men are under a fear of failing therein. Which fear is wont to be most, where the things are over-valued; an over-estimate making one jealous without Cause, and apt to fear for a thing, where no ground of fear is: or, where they want Faith, and mistrust the Providence of God. All which are too usual in the way of Worldly wise men. Who, making Worldly things, not so much a Means in their passage, as a main End, so placing too much in them; and not attending to Providence, or the Promises of God, which are invisible Things, for the preservation thereof, but only to what is before their eyes: are apt to be full of very superfluous Fears, and anxious and distrustful Cares, about these Temporalities, which they so immoderately and unduly prize.
But now Spiritual Wisdom takes care to prevent this. Not that it is against all Provision before hand, or all Care for futurity in Worldly Matters. Go to the Ant thou Sluggard, says Wisdom it self, about Providence, and Seasonable Cares and Preparations for Futurity, Consider her ways, and be wise, Prov. 6.6, 7, 8. And the Apostles at Jerusalem, and other Christians, under the appearance of Eminent and approaching Want, and great Distress, were providently careful to provide for it the best they could, by Selling what Houses and Lands they had, and putting the Prices into a Common Stock, Act. 4.34, 35. Yea, in the Family and Retinue of Christ himself, there was a Provident Care, and Judas bore a common Purse or Bag, which was for having something still before-hand, Joh. 13.29. and c. 12.6. About these Things †Labor est exercendus Sollicitudo tollenda. Jerom. Tom. 9. Comment. ad c. 6. Mat. on nollite Sollicite esse. v. 25.Labour and Care is to be Exercised, and only Sollicitude to be removed, as St. Jerom notes, i. e. such Care as Disquiets the Mind.
But the Provident Fear and Care, or well-order'd Sollicitude about these Temporal Things or Ends of this Life, which Godly Wisdom allows, is to be a Care and Providence under these following Limitations.
1. First, It is not to be for these Temporal Things in Life, as for the Ends of Life it self. We are not made for this World, nor enjoy it as Inhabitants, that set up their rest therein, as in their proper place. But we are made and design'd for a better, and only pass through this as Strangers and Pilgrims, in search of a City above in the Highest Heavens, as the †1 Pet. 2.11. Heb. 11.13Scripture says. And therefore these Worldly Things we must not stop in, as if, like as they are made for us, so we were made for them. Our Care for them, is not to be as for the Ends of Life, which we must only seek to please our selves in, or enjoy: But as for Adminiculis Vitae, for the Means and Helps thereof, which we must use, in order to better and higher Enjoyments. They are to be cared for, only as things necessary, or useful to us in our passage. Or, as subservient to us in seeking better Things; or, in Exercising those Virtues, and setting forth those Religious Duties, which are the true and real Ends of Life.
2. It is not to be a Care and Studiousness for Superfluities, but for the true and Reasonable Necessities, and Conveniences of Life. Superfluities are not necessary to real Wants and Conveniencies; but only to the Phantastick Wants and Conveniencies of Vicious, Vain, or Diseased Minds and Imaginations. And Spiritual Prudence is not for Pampering and Gratifying, but for Curing an Unsound and Distemper'd Fancy and Apprehension. It Neglects not to provide for real Conveniencies, but it seeks not to supply the wants of Vices, or Distempers of Men's Souls, or makes no Provision for the Flesh, as St. Paul says, to fulfil the Lusts thereof, Rom. 13.14. Where God has provided Men with Plenty and Surplusage, either by his Blessing on their own Endeavours, or by the Care of Ancestors, they are eased of the Great Temptation to Sollicitousness, and are the more inexcusable if they offend therein, for more and more Superfluities. But where he has allotted less, and Prospect of want m…y put men upon more impatient an uneasie Cares; there Spiritual Prudence is for having its Care and Sollicitude spent on Conveniencies, not Superfluities; and on real Conveniencies, not Imaginary and Phantastick ones, which are infinite, and never to be satisfied. Feed me with Food convenient for me, Demensi mei, that is, commensurate to my Circumstance and Condition in the World, was wise Agur's Wish, Prov. 30.8. And give us †Mat. 6.11.this Day, or *Luke 11 3.Day by Day, our Daily Bread, says the Lord's Prayer. Bounding our Sollicitude and Cares with what is really sufficient, and enough for us; or with Bread, i. e. Convenient Sustenance and Support, which excludes Greediness. And claiming Holy Acquiescence and Content, if it be but for this Day, or from Day to Day, in Daily Dependance upon Providence, which excludes Diffidence. And so to be maintained for all the Days of our Lives; at the end whereof, we can carry away nothing, but Good Works and a Good Conscience, not any Worldly Things.
3. 'Tis not a Study and Care for these Necessaries and Conveniences, that is Superfluous, i. e. more than needs; or a shewing more Sollicitude, when they would be as well secured, and served, by less. We have Employment enough for our Care on higher Things, which call for all the Care that we can spare; and so have little cause to lavish it out, and throw it away unnecessarily, on lesser Matters. Some Care for them is necessary, God having so Order'd Things to incite industry, that we cannot compass what we need without our own Care. But when we do take care for them, that should be a just and proportion'd Care: not an unnecessary Care, where the Superfluity doth the End we seek no Good, but only troubles our selves, and leaves us the less care, in store and reserve for better Things.
It must not be immoderate, or more than Suits; either,
1. With the true Weight and Worth, the Dangers or Hazards of these Things. The Worldly Things we seek, are of a very mixed and limited Goodness. And we may easily bestow more care and pains in pursuit of any of them, than it will answer. They are likewise many times more easily attainable, and not liable to any Great hazard. Or, when there is more uncertainty in any pursuit; yet, if we cannot have one thing, the World has variety, and we may have another as Good, that will serve as well. Or, if we have it not at one time, let us but wait, and we may have it at another: And, perhaps, when that time comes, it will appear to be a better. So that we may easily spend more care upon them, than they will require. And having so much use of it: Spiritual Prudence is for having us to be Good Husbands of our Care: not spending more upon any Worldly Thing, than the worth of the Thing will bear, and, if it were got thereby, we should be well paid for; nor laying out more thereon, than the Difficulty of the Thing it self, or the hazards incident to it, do require.
2. Or, more than suits with our other Greater and Higher Cares. We must be careful in such sort for any Ends of this Life, as that we Neglect not all due Care for the Things of the Life beyond this. So that our Care for any Worldly Thing, must not be such, as takes up our mind too much. Not such, for instance, as leaves it not Time and Care enough to spare for Spiritual improvements, and for attaining all the Virtues of Religion, and for watching against all the Temptations of the World, and for any opportunities and ways of Doing the Good we have been taught, or of Avoiding the Evil, whereof we have been fore-warn'd: all which, is s…ch a Care of this Life, as choaks the Word, as our Saviour says, Mat. 13.22. Nor such, as obtrudes it self at an aliene, or unseasonable time: calling us to mind our Worldly Care, when we have a contrary Call, to mind God or Religion, some work of Piety, or Charity, or, when we are present at, and our minds should be attending to, and spending all their Care upon some Spiritual Functions, as Prayers, or other Divine Offices; or, in any other Call and Season, for like Good and Religious Things. The Care of this World, must yield to the Care of Religion: it must not justle out God and our Duty, but give way to them. So that it is always immoderate and ill Govern'd, when it is not made to comport with them.
3. Or, with the enjoyment of our own Minds. When Care grows Great, it is very Disquieting, and a vexatious burthensom thing. And most of those Worldly Things which men pursue, tho' they are valuable when they come cheaper, and are got more quietly: yet, however they may flatter themselves with Fancies before, when they come to try them, they do not ordinarily find that Satisfaction therein, which will Compensate for the loss of Ease and Tranquility of Mind. That Care is immoderate, and gives away more than it is like to get, which Robs us of our Internal Ease, and self Enjoyment. For it is a much more valuable thing to enjoy what is within, than what is without us; and to enjoy our selves and our own minds, than those Worldly things we are in pursuit of. That Care is to be removed, which is Vexatio…s and Disquieting to the mind; What our Lord has forbid, not being all Labour and Care, but only Sollicitude, as St. Jerom says.
4. Particularly it excludes all such Care, as Disquiets it by Distracting Fears, and anxiety about Events, or all anxious Cares with mistrust of Providence.
For, a Competency of Worldly Things, tho' we have no Surplusage; and always such success in any pursuit, as is good and fit for us; is what we have secured by *Rom. 8.28. Heb. 13.5. Mat. 6.33.Promises, and the Providence of God. And all our Solicitude for these Things, must only be a Care, with Faith in God, and Reliance on Providence; never an anxiou… Fear, with want of Faith, or Distrust thereof. Which Distrust of God, and about Things men are eagerly Desirous of; must needs fill Worldly Minds, indeed, with Anxiety and Distractions. For their Great Desires will put them upon Great Cares▪ and their want of Faith, …ving no sure Anchor of Hope in God, the … fix'd stay to hold to, will fill them with …. So that they are still wavering in Ebbs … Flows, Hopes and Fears, and are of Anxious a…d Distracted Spirits.
But now this Anxious and Mistrustful Solicitude, is what Spiritual Wisdom by no means allows. We are not to give way to it, though we have Bread b…t from Day to Day, which calls us to a constant Dependance on God for what we shall eat …ext, as I observed before from the Lord's Prayer. Nor in Dangers, either Private or Publick, to Church or State; though our Preservation or Deliverance is but from Day to Day, without any comfortable Prospect of Continuance, and we are held there in like constant Dependance. Our Care indeed is necessary, for attaining of Worldly Good Things, and putting by Worldly Evils; God having left those good attainments for an Employment of Industry, and not Conferring them upon us by himself alone, or making them fall on every Man's head by Miracles, but by our own Concurrence. And these, Depending in good part upon us, must be a Matter of our Care, employing our Care, as well as his Providence. But as they Depend on us, they Depend on him too. And as we are to have them by our Cares, so must we have them under, and from his Providence. And therefore, when we are careful to get them, we must at the same time look up to him, and trust he will give them, or s…ch other Good in lieu thereof, as he sees most fitting for us. Faith in Providence, especially where also we have God's express Promises withall, must always both support our Cares, and Speed or give Success to them. So that wh… soever we Care, and are Solicitous for any Earthly Things, it must always be under God, not excluding him: and with Faith in Providence and Gods Promises, not with anxious and distracting Fears, and mistrust thereof. Which anxious and mistrustful Solicitude about Food or Raiment, that is, the Good Things of this World, our Saviour warns against, Mat. 6.
For the Care there spoken of, is a mistrustful, painful Care; that Solicitude being taxed, as shewing little Faith, v. 30. or being of Doubtful mind, and hanging in Careful suspence, as St. Luke explains it, Luke 12.29. foreign, be not anxiously and mistrustfully Solicitous, says our Lord, or take no thought for your Life, or the things of this World to support Life, what ye shall Eat, or Drink; or for the Body, what ye shall put on, Mat. 6.25, 31. Which Solicitous mistrust he seeks to remove and exclude, by the Assurance of God's Care over us. Reproving it, from the Greater instances of his Care, which all of us have received already: Is not the Life more than Meat, and the Body more than Raiment? and is he like to with-hold this, who gave that? v. 25. And from what Care all other Creatures Do receive: Are not the Fowls of the Air, that have none of our Provisions, neither Sow, nor Reap, nor gather into Barns, yet taken care for by him all the year, and Fed? and are not the very Lillies, that neither Toyl, nor Spin, Clad? And are not ye much better than they? or can he overlook you, whilst he takes Care of them? v. 26.28. From … Care Providence has, even of the minutest …ters belonging to us, the Hairs of our Head, … †Mat. 10.30.he says elsewhere, being all numbered. From God's Knowledge of all our Needs, and a Pro…se and Assurance, that as he knows, so he will take care of all their Wants, that take care of …ir own Duty, and of his Righteousness. Your Heavenly Father knows ye have need of all these things. But seek ye first the Kingdom of God, and … Righteousness, and all these things shall be … unto you, v. 32, 33. And, to name no …ore, Lastly, from the Unprofitableness of such …xious and mistrustful Cares, which, in most C…ses, serve not at all to set on our own wishes, but only to Torment and Disquiet our selves. Which of you, by such taking Thought, can add … Cubit unto his Stature? v. 27.
5. Lastly, Tis not a Solicitude or Carefulness …fore the time, or a Preoccupation of Cares, …restalling and anticipating them before the time comes. Spiritual Prudence, in caring for Worldly Matters, is not for tormenting it self with Fears of what may never happen; or with troublesom Cares of Things that are far off. … is not Solicitous about Reaping, whilst 'tis only Seed time; or, what Opportunity and Season they shall have to Sow again, when they are now but in the time of Reaping; or how the Markets will go, and what the Sale thereof will be at the time of Selling, when the Grane is yet in the Field, and not got into the Barn. This is to trouble our selves with Cares, before the time of Caring; to be Soliciti in Crastinum, or take thought for to morrow, which is our Saviour's Expression in this Prohibition. Not letting the thing alone, that is to come to morrow, to be cared for to morrow: when it will be no better cared for now, than it will be then; and when this Days Care, is only to add the Care of one Day more, not to prevent any that must come after; an Early Trouble, and before we need, for what we cannot shun; and a painful anticipation of a Distant Care, which, at its own time, must be cared for, and repeated over again. Which our Lord respects, when he says, Take no thought for the morrow; for the morrow▪ shall take thought for the Things of it self: Sufficient to the Day, is the Evil thereof, Mat. 6.34. Sufficient to the Day is the Evil thereof, i. e. Sufficient to this Day, is the affliction of the Care and Solicitude that is present, and which it brings along with it: and we shall have enough to Do, in bearing the Care and Solicitude of any future and remote burthen, when its own time is come, and it is made present.
Such is the Carefulness and Solicitude for Worldly Things, which Christ forbids, and Christian Prudence is for banishing out of the hearts of Christians, when they are in the way of Compassing any Worldly Ends. A due Care it allows, that is not Disquieting or Vexatious, Mistrustful of God, or Neglectful of better Things. But it permits not such Care of them, as sets them up for Ends, not only for Means and Instruments; as is laid out for Superfluities, not for real Wants and Conveniencies; such as is a superfluous Care, more than needs for our purpose; an immoderate and ill-govern'd Care, more than the Things will answer, as well as more than the attaining of them would require; s…ch as Defrauds better Things, and Consists not with our greater or higher Cares; as burthens and disquiets our Minds, as Distrusts God, and Providence, and turns into Anxiety and Distracting Thoughts; or, lastly, such as preoccupates distant Evils, and torments it self before hand with Futurities, which it cannot help, yea, perhaps, with Tryals or Maladies it shall never feel, and is not content to defer a troublesom Care for a Thing, 'till the time of caring for it come. All these ways of being Solicitous, besides the resort to unlawful Means, so much insisted on above, are the Solicitude of Worldly Minds, who fix in Worldly Things, and weigh them in a Worldly Estimate, and seek them only by Worldly Succors. Not of the Spiritually Wise, who seek them only as serviceable to higher and better Ends, or in subordination to God, and subservency to Religion; over-ruling all the Suggestions of Fleshly Wisdom in these Points, so as may best serve it self, and as may make us do what most becomes Christians.
And this is the last Office of Christian Prudence, which I proposed to treat of, viz. to Govern in Worldly Affairs; or, in all the ways forementioned, so to furnish out Inferior and Worldly Prudence about Things of this Life, in some Points, and to over-rule it in others, keeping it from serving it self by any forbidden ways, by letting fall, or being wanting to any Duties, and from being Anxious and Sollicitous about the Attainment of what it pursues; as may best suit with the Spirit and Precepts of Christianity, and become the Servants and Followers of Christ Jesus.
And thus at length, it may, at least in part, appear, what true Christian Prudence is; how it lies in seeing and following Right Ends of Religion, and pursuing them only by fit and Christian ways; in taking for the Execution thereof, the most Advantageous Seasons, in tempering them to Circumstances, and shewing Caution to prevent harm thereby, or ill Consequences; and, as for all other inferior Prudence in Things of this Life, in so ordering the Ends, and overruling the Ways thereof, as may keep them most subservient to Religion, and as may best become Christians. And how contrary the way of Worldly Wisdom, or Fleshly Craftiness, is to all this, in all the foresaid Particulars.