Of Christian Prudence, Chapter 1
CHAP. I. Of the Nature of Christian Prudence, and how seen in chusing Right Ends.
WIsdom, or Prudence at large, is being wise for our selves; or seeing, and following, what Reason sets off as best for us. It is Reason contemplating, not the mere Truth of things, which is Science: but their Goodness and Desirableness, or what are best for us to seek, or practise. And about this Practice, it considers not only how to do things skilfully, which is the consideration of Arts: but how to do them profitably, respecting either their future accountableness for Rewards or Punishments, or implying moral good or ill, and being directed by, or promotive of any Virtues; or their worldly usefulness and advantage, to the end we are driving on, or have to serve in this Life.
It notes Reason, not only contemplating these things, but influencing and effecting them. For Prudence speaks the commendableness of several Powers. It carries with it the virtue of our Wills, as well as of our Understandings; and besides the skill to see what is good for us, includes also such influence over our other Powers, as makes them follow it, and take up therewith. A man may be a knowing man, that acts against the true Dictates of his own Reason. But he only is a truly wise, and prudent Person, who follows, and is guided by them. And accordingly the wicked, tho otherwise of never so much Knowledge, are call'd Fools, in Solomon's Proverbs, and other Scriptures.
Thus is true Wisdom or Prudence the same, as Reason well applied to Practice; or Reason directing, and influencing us, unto what is profitable, and best for us in any case.
Now this takes in the greatest variety of matters, even all the managements and concerns of this Life. And according to the difference of these, it comes under different denominations. When it directs to most utility, in managing the common course of our own Lives, and the ordinary affairs and accidents thereof, 'tis common Prudence. When, to what is most reasonable, and equal, to be exacted mutually, or allow'd, in the course of Negotiation or worldly intercourse, upon any dealings, or differences; 'tis the prudence of Negotiators, or men of Business. When, to what is most decent and conversible in our carriage, to befit our own condition and circumstances, and to keep up fair Respect, Favour, and Society with, and procure the same from others; 'tis the prudence of Conversation. When 'tis shewn, in the government and conduct of other men: if it Directs to what is best, and the way to compass it in War, 'tis Military Prudence; if, to what makes most for common Safety, Order, and Benefit, in the conduct of a Family, 'tis domestick or oeconomical; if, of a State, 'tis civil or political Prudence. But in matters of Religion, which, as they are to have some separate times, so are also to run through, direct, and influence, all the other actions and affairs of this Life: when it shews us what are the ways of Salvation, and how we may compass, and go on in them; 'tis moral, religious, spiritual Prudence. By the other sorts, we may pass for worldly wise, but this is to be wise to Salvation.
Now for the better understanding of true Religious Wisdom, or Christian Prudence, I shall reduce what I have to say upon it, to these Heads.
Christian Prudence lies,
1. In seeing, and following, right Ends of Religion; and pursuing them only by fit, and Christian ways.
2. In taking for these, the most advantageous seasons, in tempering them to circumstances, and shewing caution to prevent harm thereby, or ill consequences.
3. As for all other inferiour, and worldly Prudence about things of this Life, in so ordering the ends, and over-ruling the ways thereof, as to keep them subservient to Religion, or as best becomes Christians.
1. Christian Prudence lies, in seeing, and following right Ends of Religion; and pursuing them only by fit, and Christian ways.
1. It is to see, and set out to us right Ends. The first sign of Wisdom or Prudence, is the choice of wise and fitting Ends. And the first care of Christian Prudence, is always to propose such Ends, as are becoming Christians. It is to propose such Ends, that we may aim at them: and to make us see, and understand those Ends; that we may perceive and know, what we are to aim at.
These Ends, are the Glory of God, or what will bring in most Honour to him. The Perfection and Advancement of our own Natures, or what will make us most like to God, and afford us the fullest and truest injoyment of him, and of our selves, and of any thing else that is beatifying. The Good and Happiness of others, or what makes most for common good, and the real benefit and advancement of our Brethren. Now all these Ends are best served by Doing of our Duty. We are in the best way of glorifying God, and perfecting our selves, and benefitting our Neighbours, whilst we are in the way of holy Obedience. And therefore to aim at these Ends, is in other words nothing else, but to aim to observe the Rules, and seek the Honour of our Religion, and to do our Duty in all points.
So far as concerns the End then, which it prescribes, Christian Prudence is,
1. In the first place, to propose in every point to Do our Duty. True Wisdom, it Places in an entire obedience. And accordingly all wickedness is call'd Folly, and wicked men Fools, in the holy Scriptures. We must never know any wisdom, in doing unrighteously; nor set up for Prudence, by any breach of God's Commandments. All the Rules of Duty, are the most pure and perfect Wisdom. They are the wisdom of God: and who can think to shew himself wise, by pretending to correct God's Rules, or running counter unto them. When any breach of Duty makes shew of being Prudent, 'tis a mere show: it is only a false Light, that may misguide any out of the real way of Happiness, but lead none into it. Let it promise what it will, 'tis all fiction and flattery, and if we will trust God before it, we must ever esteem such a breach, when offer'd or suggested to us, only to have put on the mask of wisdom, but under that and in Truth to be mere folly.
2. Next, in every point, to direct and make us see what is our Duty, that so we may understand whether we Do it or no. This must go through all particular Duties, and tell us what things are aimed at, and what offices are required of us, by Each. What they ought to Do, for instance, who would approve themselves to be resign'd to God, to love or trust him, to be patient or devout towards him: to be meek, humble, sober, and mortified to this world: to be true, and just, peaceable, and charitable, among their Brethren. 'Tis the part of Christian wisdom, to teach us what we must propose to our selves, that we may discharge any of these, or any other Duties. To shew what are the instances and expressions of all particular Virtues, which should be the mark and aim of all their Professors and Undertakers. Prudence is the directing Virtue; 'tis Eyes to all the rest: All Virtue observing, as *Ad Nicom. l. 2. c. 6.Aristotle says, foreign, as a prudent Man shall define. True and sincere Prudence, †De prospera & adversa Fortuna, & de Prudentia, Conc. 21. Tom. 3. p. 582.saith S. Basil, lies in the knowlege of those things, which are to be done, or which are not to be done. Whereto, whosoever adheres, will never desist from the Actions of Virtue, or be left in the destruction of Wickedness. And being to direct the Practice of each Virtue, it must imply the Skill, to see wherein the Practice thereof lies: What is to be Done in any, that we may Deserve the Name of just, humble, sober, &c. and what, in every case, or on any occasion, is to be the Work of such a Person.
Now this is an admirable and most excellent Part of Spiritual Prudence, to know what is to be done in any Duty, as we are called to discharge it by God's Providence. And 'tis great shame a Professor of any Virtue, should not be able to say wherein the Discharge of it lies, when he comes to need, and is called out to make use thereof. This has all the reproach of being ignorant of what a Man doth profess, and of being to seek in his own Business; as if an Artist were ignorant, and knows not, when he comes to set to it, what he has to do in the way of his own Art; which in the estimate of all Persons, is one of the most censureable and shameful sorts of Ignorance. Yea, 'tis extreme and desperate Folly, considering, that as he is here called upon to practise each of these Duties; so must he hereafter, to answer and be tryed by them. Now Christian Prudence is to prevent this, by storing up clear Notions of every Duty, and of the Offices thereof, against such time as we shall have a call and opportunity to discharge them. The Wisdom of the prudent, says Solomon, is to understand his way, i. e. to know what he ought to do on all occasions. Prov. 14.8. And this the Scripture expresses, by having our Senses exercised, to discern both good and evil, Heb. 5.14. and calls for, as a necessary Preparative to our walking accurately or exactly. The walking foreign circumspectly or accurately, which S. Paul requires, Eph. 5.15. he tells them is to walk as foreign, not as foreign, not as fools, but as wise or prudent *The wise Servant made Ruler, foreign, is the same as prudent foreign, Mat. 24.45. As the wise as serpents, foreign, Mat. 10.16. and wise virgins, Mat. 25.2.. Wherefore, adds he, be ye not foreign imprudent or unwise, but understanding what the Will of the Lord is: Since if they did not understand it, they were not like to be very exact in keeping it. v. 17.
Now opposite, in this matter, to both these, is the way of fleshly or worldly Wisdom. For,
1. Instead of proposing in every Point, above all things to do our Duty: It aims and Proposes in the first place, to secure our external Quiet, to serve our worldly Peace, Prosperity, or Temporal Interests. It seeks not in all things what is virtuous, but what is safe. And being for worldly Safety, it never seeks to do what 'tis like to suffer by. Its Eye is first, for keeping or encreasing these worldly Emoluments and enjoyments for our selves, our Friends, or Families, for the Church or State. It may fix upon Religion as well as the things of this Life, and carry us out for the Church, as well as for the Common-Wealth. But then what it aims at, or seeks in rhe first place to secure in these, is not the inward Excellence, but the outward Appendages; not their integral Parts, and Spiritual Substance, but their worldly Accoutrements and Advantages. If Religion is taken in among the Good things of this World, and stands guarded and enriched by secular Laws and Privileges, Riches and Honors: Worldly Wisdom will be carried out as far to secure these worldly Appendages, when they are about Religion, as when they are about any thing else. But as for the proper and essential Parts of Religion it self, which lies in doing our Duty in every thing, or in the integrity of Faith and good Life; the Wisdom of this World sets them only in the second place. It may shew fair respect, and carry Decently towards them, even where it will give it self no trouble about them: As we see several that have no serious value for Religion, will yet be Civil to it in point of good Breeding, and as sensible of the need there is, however 'tis neglected by them, that it should be kept up in the esteem, yea, and practice too, of other Men. Nay, worldly Wisdom, when it rightly understands it self, will aim at it in most Cases; as serving its own wise Purposes beyond any thing else: True Virtue being, for the most part, best fitted, and conducing to the Happiness and Enjoyment of both Worlds. But where it thus b…ars the best good Will to the inward and essential Ingredients of Religion; it is only whilst they are subservient or consistent with its own worldly Designs, being ready to thr…w them aside, when once they oppose it. On such Competitions, The carnal mind is not subject to the law of God, neither indeed can be, Rom. 8.7. It considers then, not their intrinsick Goodness and Excellence, but their Expedience; and will give them up for what it accounts higher Ends, or dearer Interests. On such occasions, its Questions are not, What will become of this Duty; or another, of Innocence and a clear Conscience; but what will become of our Estates, our Liberties, our outward Peace, Powers, Honors, Privileges, or other Enjoyments of this Life, by such, or such a Course, when 'tis deliberated on.
2. Instead of seeing in every Case, what is our Duty; worldly Wisdom is for continuing ignorant of, and not seeing a Losing Duty. It cares not for the Knowledge of troublesom or afflicted Truths. It is ready to look upon, and let in such as consist with worldly Ease and Interests; But afraid to understand, because 'tis loth to practice others; Conviction of a Duty, serving only to encrease the Guilt, and disturb the Quiet of those who will not practise it.
Hence comes that sleightful Saying of fleshly Wisdom in these Cases, of Leaving every Man to his own Persuasion, and not censuring any much, if he act therein according to his own Conscience. They represent such Cases, as if it mattered not much, which Side a Man takes, and there were no important difference in the things themselves, but only in the different Opinions and Belief of Men about them. So that, let a Man but have a Persuasion of that Side, which is most easie and favourable to worldly Interest, as Men are ready enough to have in trying Cases if that will Do, and nothing else will greatly harm him in these matters.
Hence comes also, that backwardness of Conversing and Discoursing with those of the other Opinion, who are both ready to practise, and able to plead for a Duty, when 'tis oppressed, and has the Cross upon it. 'Tis a Rule of fleshly Wisdom at such times, to look on such as dangerous Persons, whose Company is not safe. Their Discourses, such Men imagine, can only serve to make them more uneasie in the way they have a mind to go. They will start Scruples to dissatisfie and unsettle a Mind that had no such Doubts before, but had easily satisfied and settled it self upon the saving side. Or, if they come in the way of such Discourses, especially when fit to do Right to Truth, by setting it off to advantage, they receive them against their Wills, and meet them, not with a religious Desire, but worldly Fear. They are not thankful for the offer of a saving Truth, but sorry for, and troubled at it; and ready to say to the Messengers thereof, as Ahab did to the Prophet, who still called upon them to hear what they had no Will to understand, that he was his Enemy, and the Troubler of Israel, 1 Kings 18.17. and Ch. 21.20. When they se… worldly Safeties above religious Innocence; they fear, and hate the Light, as our Saviour *Joh. 3.20.says, which reproves the secure ways they desire to take. Minding not to follow it, they use care not to be hamper'd and troubled with it, and, as the Scripture speaks, will not have the knowledg of his ways, Job 21.14.
Hence, lastly, when they allow themselves to enquire and examin the Truth, comes that Hastiness and Partiality, in taking any thing for sufficient proof, that makes for the safe side. Any serviceable, but ill grounded Presumptions about Words or Things, shall hastily be taken up and pass for Truths, which a little deliberation and enquiry would shew to be Falshoods. Former Tenets and Opinions, which usually are so very tedious and difficult to be extirpated, shall be laid aside upon much less Argument and offer of proof, than that whereby they had before been maintained. Yea, the very same things shall be offered as good Arguments, which, when offered by others, had been cast out and confuted as false ones. Variety of Topicks shall be started, to make up in number what they lack in weight: And tho all are so uncertain, that they who use them, keep themselves upon the reserve, and are afraid to stand or fall by any one alone; yet they shall conclude, that some or other of them is right, and sufficient to prove what they draw from it. Which I think, is not the way of seeking Truth, but serving Interest. 'Tis to resolve upon the conclusion, before one sees the Reason which can make it good: Worldly Wisdom says, this must be held; and then, if one Topick that is pressed for proof, cannot make it out, another must. Yea, confessedly weak and false Arguments, shall pass for Evidence; and great Names, or Numbers, when they fall on this side, fleshly Wisdom will call, in its own Case, a proof of Right. Tho, looking abroad every where else in the World, where store of Opinions about other matters have these same Supports, and yet are condemned by our selves; at the same time in our Neighbors Case, it shall be ready to Declare, that Names and Number… are no sure Argument of Truth, but too commonly the false colour, and fair show of Errour.
These, and such like, are the effects of that affected ignorance, which worldly Wisdom would be held in of any Duties, which it is like to lose by. And this is quite opposite to spiritual Prudence, and must never be yielded to by any that would make sure their eternal concerns, or pass for truly religious, honest, virtuous Dispositions.
In matters of Salvation, the best and truest security, is being in the right way. And I know no relief for any man in the wrong, but a sincere willingness to see and follow the right, when the Providence of God shall lay it sufficiently before him. Which gives no relief at all to those, who for want of love to a saving Truth, especially when persecuted, and through too much love of this world, are afraid to come in the way thereof, and unwilling to let it in.
1. It is not enough for one that seeks to approve himself a good man, that he follow that Duty which he sees; but he must also take care to see every thing, which is his Duty, that he may follow it. The Knowledge of our Duty must not sure be ranked among indifferent things; for Faith, as well as Obedience, makes up the Gospel-terms. To believe and know what Christianity makes necessary to be known, is as requisite as to Do, what it makes necessary to be Done. Nay, to know those things, which are necessary to be Done, is as necessary as to Do them; since we cannot do them, till we know them.
Indeed, if the Ptovidence of God affords not an honest mind the opportunity of such Knowledge, he will graciously connive, both at the want of Knowledge, and Practice. But if we have no mind to know, what we might know, we shall suffer, both for the want of Practice, and Knowledge. 'Tis plainly there, a want of Virtue in the heart, that causes a want of Understanding in the head: such evil doers, as our Lord says, love darkness, and hate the light, and will not come to it, lest their deeds should be reproved, Joh. 3.19, 20. An honest mind must never be unwilling, or afraid to see its Duty, no, not where 'tis most costly. It must have a Love for it, when 'tis persecuted, as well as when 'tis applauded, when, in the eye of the world, it is a losing, as well as when it is a gaining Virtue. They must receive the love of the Truth, that they may receive the belief thereof, and to keep off, as St. Paul says, from being of their number, that perish in their unrighteousness, by believing lyes, because they received not the love of the Truth, that they might be saved thereby, 2 Thess. 2.10, 11, 12. This Love will not only make them to listen to it, but to be inquisitive after it, where sufficient instruction is not voluntarily offer'd; and thankfully to see, and receive the will of God, whether it be with their worldly interest and fleshly inclination, or against them. And this is true Docility, and Teachableness of Temper, which is what the Scripture calls *Mat. 13.9, 43. &c. 11.15.the ear to hear, or the necessary Preparative profitably to hear a Religious, or Moral Lecture. 'Tis necessary to Faith, especially of those Truths, or Laws of God, which are more unsavoury, and uneasie to flesh and blood. And being such a previous Requisite of Faith, and implied in it, 'tis sometimes in Scripture expressed thereby. Pray that I may be delivered from unreasonable men, says St. Paul, for all men have not faith, 2 Thess. 3.2. Noting those, who receive, or reject what is tender'd, only by Humour, or inclination of Flesh and Blood, not by Reason, as men void of Faith, i. e. of a teachable Temper and Disposition.
3. Thirdly, Christian Prudence, is alike for taking care of both Tables; or for discharging faithfully, as all the Duties of Piety, so equall all others of Justice and Morality. Since both are equally parts of God's will, they are equally a matter of its care: and its constant aim and study is, how it may inviolably observe both, and transgress neither, but never to set one against the other. Both Tables it receives, as coming from one Authority, and claiming one Obedience. Well knowing, that he that said, Thou shalt not worship an Idol, said also, Thou shalt not kill, or steal. And if thou keep free from Idolatry, yet if thou kill, as St. James argues in this case, thou art become a Transgressor of the Law, Jam. 2.11. There is no transgressing of one, to save another: nay, there is no breaking of one, to save all. For whosoever shall keep the whole Law besides, saith the same Apostle, and yet offend in one point, he is guilty of all, v. 10. And if for breaking that one, he will be punish'd as if he had broke all: there cannot be any room left, to think of breaking one, tho it were upon pretence to save all. Which I call a Pretence, because, indeed, it is a mere Pretence. For the Commandments never oppose one another, and we can never reasonably pretend to break the latter, that we may keep the former: since, if we please, we may at all times keep both, and as we never can have any Authority, so neither can we be under any necessity of breaking either.
The Effect and Consequence I shall observe from hence, is,
1. First, That we never oppose the first, to the second Table. As the Pharisees, who, to keep the third Commandment, taught men to break the fifth: not suffering a man to do any thing for his father and mother, after once he had said, It is Corban, that is, a gift by whatsoever thou mightest be profited by me, or, I interdict, what I have, by the vow Corban, from ever being helpful unto thee; a Form, among the Jews, of forswearing to help others. Which, instead of being an approved way, of keeping first Table-Duties, our Lord charges, as setting up the Commandments of men for Doctrines, and making void God's Law through their Traditions, Mat. 15.5, 6, 9. Mar. 7.11. We must not suffer our selves to be carried on, to break the fifth, sixth, eighth, ninth, tenth Commandments; i. e. to throw off Duty to our Parents, Natural or Civil, or any Obligation of Morality, of Justice, Truth, or Gratitude towards men, for the Honour and Glory of God, or for, either the new setting up and erection, or the continuance and preservation, of a more Orthodox, pure, and spiritual way of Worship and Devotion.
It is too common among the worldly wise, to consent to several violations of Morality, for the Preservation, as they say, of God's Church, or Advancement of his Glory. Meaning thereby, the Glory and Preservation of a true and Orthodox Profession of Faith, and of a pure and Gospel-Worship. And the Glory sought thereby for these, is to make them externally glorious; to seat them in worldly Sway, Power, or Priviledge, that men may own the Confessions, and pay the Worship, with external ease and encouragement to themselves, or without Persecutions.
But is not God to be glorified and obeyed in his other Precepts, as well as in these Confessions of Faith, and pure Devotions? And is it a way to glorifie him in one point, by disgracing him in others? Will he receive so much Glory and Service, by the Orthodoxy, as Disservice and Dishonour, by the Immorality? Is not God glorious in his Moral Attributes, of Justice, Faithfulness, and the like, as well, as in the Unity, and Spirituality of his Nature? And is it not as necessary for those, that would duly glorifie him, to copy out and display his Glory, in these Moral Excellencies, as to own and declare it in the other? Nay, is he not particularly careful, to call us to an imitation and Transcript of his Glory in these: to be merciful, as he is merciful, Luc. 6.36. and holy, as he who hath call…d us is holy, and that in all manner of conversation, 1 Pet. 1.15, 16? And to tell us, that to be created after his Image, the new man must put away lying, and other immoralities, and be formed in Righteousness and true Holiness, Eph. 4.24, 25, &c. And must not the Church be preserved, in true ways of Justice, and Moral Duties, as well as of Worship, and Confessions of Faith? Ought it not to be as much concerned, for good Practice, as for good Prayers; and will it not get as much, by good Life, as by being Orthodox? Nay, can immoral men be saved in any Religion; or will a good Worship recommend any to God in evil-doing; or shall they enter into the Kingdom of Heaven, that call Christ Lord, Lord, but do not obey him? There is no way of glorifying God, but by being intire in our Duty, and performing all that he prescribes us. Nor of advancing his Church, but by advancing the Practice of all those Duties, which are to recommend, to save, and signalize his Church. We may confess the true Faith, and Practise a pure and spiritual Worship, in keeping all the other Commandments, and without the breach of any; yea, and that in Persecutions, if we please, and dare run hazards. And so may all other persons, if they have the heart to do like us. And 'tis not for us to transgress any of them, only as a way to remove hard Tryals from them, or from our selves. Which is not to glorifie God, or our Duty, or advance his Church; but to discredit and disserve both, for our own carnal ease and advantage.
2. Secondly, That a true Christian be ready to suffer, for any point of Morality and Justice, as well as for any point of Orthodoxy in Faith, or Purity in Divine Worship. For upon which soever of these they suffer, the cause is Religious, and they are alike Confessors.
The Duties of the first Table, indeed, have God, not only for their Author, but likewise for their Object; and so are more particularly stiled Piety, or Duties towards God, on that account. As are likewise some Duties injoined in the second Table, viz. those of the fifth Commandment, towards Parents and Magistrates, who are in God's place, and, on that Account, are sometimes in Scripture call'd Gods: Thou shalt not revile the Gods, saith the Law, meaning thereby the Rulers, Exod. 22.28. And thus St. Paul calls it *foreignshewing piety at home, when Children relieve and requite their Parents, 1 Tim. 5.4. And the undutiful, are stiled †1 Sam. 10.27.…ons of Belial, and impious; and Disloyalty, impiety, or Secundum Sacrilegium, a Second Sacriledge, as *Apol. c. 35.Tertullian's Phrase is.
But all other Duties are injoined by God, and performed for his sake, and are as truly Parts of Religion, and he accordingly stands upon them, as those, which are more immediately referr'd to God himself. For Religion lies in keeping of the Laws of God at large, or in all the Duties of Justice and Morality, as well as in the Duties and Acts of Piety. The Grace of God, which bringeth Salvation, that is, the Christian Religion, consists in living soberly, and righteously, no less than in living godly in this present world, according to St. Paul's distribution of Duties, Tit. 2.11, 12. And pure and undefiled Religion, St. James describes by the moral Acts, of visiting the fatherless and widows in their affliction, and keeping ones self unspotted from the world, Jam. 1.27. And the Kingdom of God, or the Religion of Christ, the Apostle makes to consist in Righteousness, and Peace, those second-Table and moral Duties, as well as in joy in the Holy Ghost, Rom. 14.17. So that to suffer for any second Table-Duties, is to suffer for God's sake, since God injoins them. And to suffer for Religion, since Religion implies them. Tho they do not so immediately respect God, yet are they as much required by Religion, and as truly parts thereof, as those that do.
Now it is suffering for Religion, that makes men Confessors and Martyrs. And this they do, who suffer for the moral parts thereof.
What the Gospel declares blessed, is being persecuted for Righteousness sake. Blessed are they, which are persecuted for Righteousness sake, Mat. 5.10. And if ye suffer for Righteousness sake, happy are ye, 1 Pet. 3.14. And there is as true, and acceptable Righteousness, in moral Duties, as in any Confessions of Orthodoxy, or Purity of Worship and Devotions.
The Confession, which Christ requires of us, is to confess him and his words, Luk. 9.26. And the Martyrs in the Revelations, are expressed by suffering for the Testimony of Jesus, and for the word of God, Rev. 20.4. And we have as good word, and command for these, as we have for any others.
The Sufferers he respects, are those that suffer for his Name, Mat. 10.22. But all the Duties required by his Gospel, are call'd by his Name. And all the Acts of Morality, which stood before on Natural Obligation, now, since he has injoined them, and his Spirit helps us to perform them, being practised out of Christian Principles, and through the Grace of Christ, are all duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page become Christian. And the Losses he recompenses, are Losses for his sake; he that loses his life for my sake, shall find it, Mat. 10.39. Or, as 'tis in St. Mark, For his sake, and the Gospels, Mark 8.35. And is it not purley for his sake, and in regard to him, that we perform any second Table-Duties, when we are sure to lose by them? And are not those Losses for the sake of the Gospel, which are purely out of Conscience to Gospel-injunctions?
Thus are all the Comforts and Encouragements, the Approbation and Acceptance of Gospel-Sufferers, common and alike to both Tables. And he is as true a Confessor, that, in Peril of Suffering, gives his testimony against any Acts of Unrighteousness and Immorality; as he that doth the same, against any false Articles of Faith, or Acts of false Worship and Idolatry. I know among Good things, there is a difference in degrees. And especially he that suffers, for owning Jesus to be the Christ, suffers for the whole of the Gospel, which is more than some particular Duties thereof, whether relating to Faith, Worship, or moral Practice. But sufferings for any, are all of the same kind and quality; they are alike Religious, and the Sufferers alike Christ's Martyrs and Confessors.
And suitable, is the received Judgment concerning Sufferers, in these cases. John the Baptist was one of God's blessed Martyrs, tho the Cause he suffer'd for, was that of the seventh Commandment, or declaring against an unlawful and incestuous Marriage, Mat. 14.3, 4, 5, 10. The persecuted Prophets were brave and Noble Confessors among the Jews. Tho what they suffered for, and sought to revive, was not always, or only, a right Worship; but the Duties of Morality and Justice, in Declaring freely and undauntedly, not only against Idols, or Calves, and Groves and High Places; but against Falshood, and Rapine, and Violence, and Perversions of Justice, and other Grievous immoralities, wherewith the Jewish State was over-run, in those Degenerate and Corrupt times. Thus, the Holy *Euseb. Hist. Eccles. l. 8. c. 14. p. 312, 313.Women and Virgins, were ranked in the List of Confessors and Martyrs, who would Dye, or Disfigure themselves, rather than yield their Bodies to the Lusts of Tyrants and Persecutors. And St. Dionysius of Alexandria †Ap. Euseb. Hist. Eccl. l. 6. c. 45.tells Novatus, It would be as Glorious a Martyrdom, nay, in my judgment, says he, a Greater, for a man to suffer Death to prevent Schisms, and the rending and tearing of the Church among themselves: as to suffer the same for Profession of Christianity, at the Hands of Persecutors. So long as we are suffering for any Duty of our holy Religion, be it of Piety, or of Justice and Morality, the difference, as to this, is not much. To make a Martyr, or Confessor, it matters not for which Table 'tis, so long as it is for either. And accordingly, to be beheaded for the Word of God, which extends alike to both, is the Character of the Martyrs, Rev. 20.4.
Now contrary to this, is the visible sense and carriage of too many persons. For many, alas! even of those, who are free to expose themselves, and to suffer in testifying against False Worship and Idolatry: seem much more indifferent and unconcern'd, about suffering or standing out, and Declaring against Unrighteousness and Immorality. By Religion, they are wont to mean chiefly Confession of Articles, and Purity of Worship. And to rate that, to be suffering for Religion, when they suffer for them: or that to be acting for the Glory of God, and the Good of Religion; when this acting is to serve them, Nay, when 'tis only to serve and secure those worldly Interests and Priviledges, which are tacked to them. And tho, in Performance of this Service, they take a greater Liberty, and make bold with Moral Duties, only that they may secure such external Freedom and Encouragement, for such pure Worship and Confessions. As if that God, who has commanded one, had not commanded the other as much. Or, as if we could oblige him, by breaking some of his Commands, to save others. Yea, when there is no need of, or help by any such Breach, to save any, but all the intent and use thereof, is only to save our selves. Which, tho it be Right, and Reasonable, in the Eye of the worldly Wise; is not sure the way to be wise for God, or for his Glory, so far as that is made to lie in our Duty; nor must ever pass for that Wisdom, which comes by Christ Jesus.