Of Christian Prudence, Chapter 11
CHAP. XI. Of Spiritual Prudence, chusing Seasons, and tempering to Circumstances.
HAving hitherto insisted on Christian Prudence, as it lies in seeing and following Right Ends of Religion, and pursuing them, only by fit and Christian ways: I proceed now to shew i… the
2. Place another part of this Prudence in the Execution hereof, viz. in taking for these Pursuits, the most Advantageous Seasons, in tempering them to Circumstances, and in shewing caution to prevent Harm thereby, or ill Consequences: All these Parts of care about Right Executions, as well as the former about Right Ends and Ways, are likewise necessary Requisites of Prudence, which is not only for Doing a Good thing, but for Doing it well and wisely. And Christianity is for Ruling this Part of Prudence by the Laws of Christ, and lays on us sundry Restraints, which, in this matter, are easily and ordinarily broke through, by the worldly wise.
1. First, in the Execution of our Purposes, by the ways aforesaid, Christian Prudence is for taking the most Advantageous Seasons.
To every thing, and to every purpose, as the Wise Man says, there is a Season, Eccles. 3.1. And every thing is both most easie to effect, and most Beneficial and Beautiful when it is effected, in its Season. He hath made every thing Beautiful in its time, Eccles. 3.11. And a word fitly spoken, or in its Season, is like Apples of Gold in Pictures of Silver, says Solomon, Prov. 25.11. 'Tis the work of Prudence to see these Seasons, or to Discern Opportunities, and take them. A Fool still slips his Opportunities, and sees them not: but a wise man's heart Discerns both time and judgment, Eccles. 8.5. His Eyes, says he again, are in his head, to look before him, and round about, or to espy both what to Do, and when, Eccles. 2.14. And this is one part of that Circumspection, or walking Circumspectly, which the Scripture calls upon us to use, that we may appear to act, not as Fools, but as Wise, Eph. 5.15. For that Circumspection, or looking about us, is, as for the most commodious ways, so for the fittest times and best opportunities, of Performing Actions, or bringing about any Business. And as the Prudence of Worldly Men is shewn in taking their best opportunities, for the things of this Life: So must the Prudence of Christians be shewn in a Commodious Timing, and Watching the most Advantageous Seasons, for what they Do in care of their Souls, and in Service or Honour of Christ Jesus.
But here care must be taken, in determining what are Good Seasons for Religious Actions, either Professions of some Points of Faith, or Practice of some Duties. Of this there is the more Danger, because Religion says one thing, and Flesh and Blood another, in this Matter. So that when Spiritual Prudence, that minds Religion, says one time is a Good Season, for such a Profession or Practice: Worldly Prudence, that minds outward Ease, will often …ry, they are most unseasonable. But Christian Prudence must not take its Seasons, from the Serviceableness of any Duty to worldly Purposes, but to its own Ends.
To prevent our setting aside any Duties as out of Season, at the Suggestion of Carnal Wisdom, when, indeed, we have an obliging Call and Season to Discharge them, I shall note these things following.
1. First, in Determining the Seasonableness or Unseasonableness, of Professing any necessary Truths of Christ, or Practising any Christian Duties; we must not say, there is no Season for such Practice or Profession, when there is hazard in them. This, indeed, is the way of Worldly Wisdom, which thinks Suffering in this World to be Seasonable at no Time, and so accounts persecuted Suffering Duties, to be ever out of Season. To call for the Fruits of Righteousness or Morality, when 'tis Loss of Power, or Place, of Goods, or, it may be, of Life it self, to produce them; it looks upon, as a most unreasonable, and unskilful miss-timing of things. As bad, as to come to the Trees to gather Fruit in the Spring, e're 'tis put forth; or in the Depth of Winter, when both Fruit and Leaves are fallen off long before. The only Season it owns of Doing them, is when it is like to Do it self no worldly hurt thereby: but when they bring Suffering, it cries out, This is no time to talk of them.
But this is to Rate the Seasons for Spiritual Duties, not by Ends of Virtue and Religion, or the Advancement and Honour thereof, which are Spiritual Considerations: but only by Present Interest and Security, which are Worldly Motives, and lye ever closest to a Worldly Mind. It is to make the Duties of our Religion, not to be Duties at all times. As if the Truths thereof were not to be professed, or the Laws practised, when we are call'd to Suffer; but only when in Worldly account we are like to get, or, at least, to save by them. But these men never consider, that Christianity, as I observed before, is a Doctrine of the Cross, or a Suffering Religion; all the Truths whereof were published, and its Duties prescribed, not for a Thriving, but for a Suffering time. Instead of excepting them, it was Calculated for Days of Persecution: since in such it enter'd and begun, in such it got footing, and daily maintained and enlarged what it had got among men. All its Duties look for their Reward in another world; and so must be duly observed, when they draw after them the Greatest Dangers, or Losses in this world. Persecution, tho' 'tis no Good Season for getting, or keeping any worldly Goods, by Discharge of Duties: yet is as Good as any, nay, better than others, for getting Heaven thereby. Though 'tis no Season, to serve Flesh and Blood; 'tis the properest Season, to serve Truth and Virtue; which are then most especially to be defended by us, when others attack them; and to be own'd by their stedfast Friends, when their Enemies Explode, and their own Dependants are ready to Desert them. And these being the Ends of Spiritual Prudence, instead of esteeming Persecutions, which conduce so much thereto, as unseasonable for Christian Duties, it accounts them, as I have before shewn, the most obliging and Advantageous Seasons.
2. Secondly, We must not say there is no Season for Christian Duties, when there is no worldly Appearance, of Doing Good by Discharging them. This is usually taken up by Worldly Wisdom, when any necessary Truth, or Virtue, is born down with a Torrent. They say it is in vain, for the Servants and Professors thereof, to practise or appear for it; which would be only to oppose their single selves against an Host, and to endeavor by their own Strength to stem a tide, when the course thereof is most violent, and drives away all before it. This, they think, is only to Destroy themselves, without doing their Duty any Good: which, however it may be pitiable as well intended, yet, say they, is not commendable, as being a Service altogether miss-timed, and most imprudent.
But here men should consider, that their Obligation to profess the necessary Truths, or perform the Laws of God, as they are call'd to them, is not only for their Serviceableness, as an Expedient, but for their own sakes. In Free and Discretionary things, indeed, men are to look to the usefulness, and to go according to the probability of doing Good therewith. But in the necessary Truths, and Laws of Christianity, which are bounden Duty towards God: there Duty its self is their End, and they have enough to ingage them to any Act, without looking further, if they do their Duty therein. They are not left here to Prudence, or to Do it or let it alone, as they see Cause: but are bound in Conscience to Do the thing, and if thereby they are like to Do no more, yet is the keeping of the Commandment it self, or the Doing of their Duty, a sufficient Purpose.
Besides, when men are Doing their Duty, though there is little Appearance of any effect on others: yet, will it be like to do more Good among them, than they are apt to think, or are aware off. For when they have discharged their Part, by doing of their Duty; God will manage it as to Events, and make it turn to more use, for the Ends of Religion an… hi… own Glory, than they ever Dreamed of. It is then out of their Hands and Care, and in the hands of Providence; which will thereby stop some from being ill; and others that are ill already, from going on without Check and Remorse, and growing worse. Truth and Goodness, though Ordinarily driven out thence by Prejudice, Interest, and vile Affections; are most Natural and near akin to all our Souls, and so have a secret hank upon us, and a hidden Friend that lurks in all our Bosoms. And this, the Providence and Spirit of God strikes upon, by our Profession or Practice thereof before their Eyes, operating thereby, on some at this time, and on others at that; on some more, on others less; according to his own good Pleasure, and their Predispositions. So working much Good, and many blessed Effects, that pass betwixt himself and them, whilst we are insensible of any, and think of nothing less. Our Free Practice and Profession, at such times as he requires and calls for them, but worldly men say we shall do no Good with them, he uses to Encourage and Strengthen the hands of the Strong, to Establish the Wavering, to call back the Stray'd Sheep, and to lift up those that fall, to work Remorse in its Deserters, and Fear and Faintness in its Persecutors: to retrieve a Truth, or Duty, when to Humane Eyes 'tis almost lost; and to beget anew a Respect and Reverence for it, when it was all in Disgrace, and seemingly quite Exploded. The Practice of a Right Good thing, tho' but by a very few, will quickly draw in more. †foreign, &c. Chrys. Orat. 441. Statuarum. 6. Quod utilissit Principum Timor. Ed. av. Tom. 6. p. 509.Though only ten among us should appear for Doing a Duty, says St. Chrysostom, yet would these ten quickly be made twenty, those twenty fifty, that fifty an hundred, that hundred a thousand, and that thousand the whole City. And as by lighting up of ten Candles, a man may easily fill all the whole house with Light: So also in Spiritual Good Deeds, if only ten of us Do our Duty, we shall kindle one intire flame through the City, yielding Light to them, and bringing Security to us. For the Nature of Flame it self, when fallen on combustible matter, is not so sure to kindle still, and seize the wood that lies next to it; as the zeal of Virtue fallen into a few Souls, is, by going on, and still inflaming more, to fill the whole City.
Thus doth God, when we put it into his Conduct, do Great Good, and accomplish great Effects, by our discharge of our Duty, when we thought nothing could be hoped from thence. Thus in all times he has done, and daily still doth, and will do in the World: the Experience of all Ages, and the Successfulness of Generous and Brave Asserters, of seemingly destitute and unfriended Virtue, frequently witnessing on that side. And in confidence of this, or however, if that should fail, in Discharge of their own Good Conscience, Good men in all times have been careful still to Confess the Truths of God, and Do their own Duty, when there were the fewest that seemed capable of being thereby wrought upon, and they had none to stand by them; but strove altogether against the stream, having the whole World to oppose them. As, Noah wrought Righteousness, Elias was zealous for the true God, Jeremy was an asserter of his Mind and Precepts, and many other Holy Men and Prophets, yea, our Blessed Lord and his Apostles, were the undaunted Preachers and Practisers of Decryed Godliness, in the most Degenerate, Deriding, and Persecuting Ages, when they seem'd to have the fewest prepared Hearers or Spectators, all many times appearing ready to contradict, and few, or sometimes none, to stand by and back them, as I formerly noted.
3. Thirdly, We must not say Christian Duties are unseasonable, when they Do not suit with some Designs carrying on, or are against some Seeming and much Desired Good, of Church or State. This is the way of Worldly Wisdom, which, when any Truths or Duties hinder some worldly Good they are pursuing, for Religion, or the Kingdom; bids the Professors thereof, to …eep their Practice and Professions of them, for some fitter time. If these are Truths and Duties, say they at such times, let them give way to Publick Good, and the Advancement of true Religion, which are of more importance. And let those that believe them, take care, whilst they embrace these, to approve themselves withall, as Good Members of the Publick, whereof they all receive the benefit, by seeking and setting on, not retarding or obstructing the Good of Church, or Common-Wealth. You may shew your care of them, will they suggest, when it will be as a Good, so a Wise and Prudent care, and hinder no Greater thing. But never bring them in play now, to stop the Great, and much and Generally wish'd for Good, that is going on. For this is a Critical time for it, and if this opportunity is over-pass'd, the like may never return again.
But are not we all Disciples of Christ, and Professors of Religion, as well as Members of a settled Church, and Kingdom? And must we not first take care, to acquit our selves as Good Christians; before we seek how to shew our selves Good Statesmen, and Politicians? Is it not our Profession, to be more for another World, than for this? And may such Professors go out of the way of being happy there; when that serves to make themselves more happy here? A Good Christian must never be wanting to his own Duty, or go beyond it, to Do Good to any, nay, to a whole Nation. And so must never think of setting aside the Season for Discharging his Duty, for a Season of serving of the Church or Nation. He must never slip the Season of shewing himself Good; for a Season of making himself or others Secularly Fortunate: or the Season of Practsing and Professing as the Servant of Christ; for the Season of serving any Interest or Condition, though never so Great and Publick in this World. There is no Doing Evil that Good may come; Good publick, or Good private, as I have shewed before.
Besides, 'tis not for a Good man to think of Doing Good to a Church or Nation, by Evil-Doing. The Greatest Good to them in his Opinion, is to engage God for them. And that must be, by keeping his Commandments, and practising and professing them, as we have opportunity. But never breaking them, or setting them aside, to make use of some Worldly opportunity. If we would Do Good to Church or State, to Do this wisely, we must Do it under God, not by setting up against him. So we must not throw out his Service, as an unseasonable thing; when an opportunity is offer'd us to serve the Publick, by refusing to serve him when he calls. The Thoughts of Doing Good, i. e. Temporal Good, or that of outward Settlement to the Publick: if by Breach of Duty, or omission thereof when call'd by him to Discharge it, is a Temptation. And the Doing it that way, is endeavouring to be wise against God, and setting up Policy against Religion; which, if God must give Succ…ss, is not like to speed, or in the Event to procure Good to them.
Near a kin to this, is thinking it no Season, to Condemn and Fault things, as we did whilst they served others, when they come to serve our selves. This is the way of this World, if not to commend, yet to connive at any Error or Wickedness, whilst it gets by it. It is pleased, if not with the Wickedness, yet with the Advantage; and had rather bear the Sin for the Profits, than want and Condemn the Profit for the Sins sake. So it will not open its mouth against Errors, whilst 'tis getting; or against Sins, and breach of Duty, whilst 'tis served by them: being not so much offended with their falsness, or wickedness; as pleased with their usefulness, or convenience. Though most loud at others, it is silent then; and would have others too to be silent, and not cry out against them at such …imes. And this is meer Wisdom of this World, or being Wise for Worldly Things; which lies in getting, or taking worldly Advantages, however they come by them, and can brook what Religion most abhors, whilst it brings in what Flesh and Blood best approves. Which plainly shews, that a man has not so much of Religion, as of this World, and Self-Design; nor is acted so much by Conscience, as Convenience.
Thus must we be Careful, that the Pretence of unseasonableness, do not carry us to smother our Belief of any Truth, or our Practice of any Duty, when God calls us to shew them forth; on any Pretence of hazard to our selves, of unprofitableness to Religion, or our Neighbours, or of their being a hindrance to any Good, that doth come in to our selves, or is sought to be brought about for the Church or State.
The Truth is, in Points of direct and express Duty, the part of Prudence lies more in sight and Discerning, than in Choice of Seasons. In Matters that are not of Direct and Determinate obligation, there is more Room for Discretion in the timing of them, and in Resolving both whether and when to Do them. For Free things, which are not Determined by the Law of God; or, that are not directly injoyn'd, but may indirectly, some more, and some less, be serviceable to, and promotive of that which is; or that are free, and undetermined expressions and instances of General Laws: Such Free Things, I say, and Free-will Offerings, are most properly matter of Prudence, being left to Prudence, and not determinately bound on Conscience. And in these, there is a proper Choice of Seasons, which men may embrace or let slip, either Doing that thing or another, now or at another time, as they see cause.
But in things expresly required by God, and Points of Direct Duty, there is not the like Choice of Seasons, or Room for Discretion. For, whensoever God calls us to them, and they are put upon us, either by the Authority of Superiors, or by any occasion with our Neighbours, or other just Call of Providence, giving us opportunity for them; or, perhaps, laying us under a necessity, either of Professing or Dissembling them, or Practising them, or what is Repugnant to them: We are then under a necessity and Obligation of Discharging, and have no Liberty to let them alone. For Matters of express Duty, we are bound to perform, as oft as God calls us to perform them. Whensoever he calls, we have no power to refuse. And this Call is by his Providence, as that brings us under opportunities, and puts us upon Practising, or Declaring our selves. And, what time Providence shall allot and fix on for these, is at God's Choice, not at ours. He is Free, when he sees best, to give the Calls: but when once he doth, we are under his Command, and never free to set them aside, or refuse obedience. So our Part, is only a Duty and Necessity, to see and embrace the Seasons he chuses: and God's part is, to have the Liberty and Discretionary Power to chuse them. And therefore the Wisdom and Prudence to be shewn in Choice of these Seasons, is God's Wisdom, and not ours. His Providence takes care of that; and 'tis a wise Providence, that never calls us to the Profession of necessary Truths, or Practice of necessary Duties, but at wise and fitting Seasons, which best fit his Purposes, though they least fit ours. So that whensoever he Calls us to them, we are eased of that care, of Deliberating about the seasonableness of them. In Free things, we are left to Chuse the Seasons our selves, and may let go a worse, in hopes of a better. But in necessary and bounden Duties, God's Call must always be our Season, and we are only to discern and take it, not left to Chuse and Deliberate upon it, God having already made that Choice to our Hands.
2. Secondly, In Execution of our Purposes, Christian Prudence is for Tempering what we Do to Circumstances, i. e. For considering Place, and Persons, and Instruments, and manner of acting, and the like, and so to suit all, as may best serve our Design, and set off the thing Done, so as may give us most Help and Advantage from all, and least Hurt or Hindrance from any of them. This attention to Circumstances, is that Circumspection which is so much spoken of, and is implyed in Prudence: which St. Paul calls for, when he exhorts the Ephesians to walk not as Fools, but as Wise, as I noted before, Eph. 5.15. Walk in wisdom, says he again to the Colossians, towards them that are without; calling them to such Prudence in their Carriage towards, and before such as consider'd the Principles and Dispositions of those they conversed with, Col. 4.5. Let your speech, says he in that place, be with Grace, and seasoned with Salt, i. e. Savoury and Prudent, and so seasoned and temper'd on every occasion, as if most fit; that ye may know how ye ought to answer every man, or to give each such an Answer as may be proper for him, and the occasion, v. 6. This tempering what we Do to Circumstances, and Distinguishing of Persons and Places, and the like; is a Great point of Prudence. And Christians in their way, must take care, as they are able, to adorn themselves therewith, as well as others. Endeavouring, when they Do their Duty, to Temper themselves so towards all, Neglecting or Despising none, that the Good they Do may be best received, and win most upon the minds of men, and give the least offence to them. And when they Do any things more Free and Discretionary, for the Honour or Interest of Virtue or Religion, or for any other Good Design: that they so moderate and order the things they press, as will be best bore by Persons and Places, as may get them most or best Friends, or fewest and faintest Opposers; as may afford most ease and success to them in compassing their Designs, and most Fruit and Effect both to themselves, and the Good Designs they carried on, when they have compassed them.
There is Place for this wise tempering themselves to Circumstances, not only in these Free things, which are matters of Prudence; but also in Doing their bounden Duty, which is matter of Conscience. Not so tempering themselves to Places or Persons, Ends, or Instruments, as to let their Duty alone, when the meer Doing thereof will Distemper and Disturb them. But tempering themselves in all that is extrinsecal about it, and in the manner of Doing it; that bating what the Duty it self Doth, which ought to be Done, nothing annexed to it, or in the manner of Doing it, shall give them any unnecessary Provocation. It need not be Done, for instance, with bitterness, and fierceness of Spirit, when a milder way, and being more Gently and Compassionably offer'd, would be like to be more easily welcomed, and take more effect. It need not come with accusations, and invectives against others; when it would be more heeded, and operate higher, in the way of opening our own Consciences. It need not come tacked to any other things which are more Displeasing; when it may enter better by it self alone. In these, and the like matters, not our Duty, which we cannot mince or alter, but our selves, and our manner of expressing it, which we may alter to Circumstances; is much for the Advantage, both of it, and of our selves. And is no more but that Caution which Christ call'd his Disciples to, when, in their Free Profession of Persecuted Duties, he bid them withal beware of Men. And when they were sent forth, as Sheep among Wolves: though they should undauntedly Deliver the Message they were Charged with, yet to be as harmless as Doves; which, besides what their Duty it self did, would give those Wolves no unnecessary provocations, Mat. 10.16, 17.
But if Worldly Wisdom comes to temper the doing of our Duty to places and persons; it will so temper it, as at any time to give it up, for our external Quiet. It will take so much as will go down, and throw aside the Rest: and answer all by saying, the Times or Affairs, the Places or Persons would not bear it. To prevent such tempering of Duty to Circumstances therefore, for our own Quiet, as would be an impairing, or Breach of Duty; I shall give these following Cautions in this Point.
1. This tempering of our selves to Circumstances, in the doing of our Duty, is never by omitting any Duty, as I said, when God Calls for it; but only by tempering our own manner of Performance, so as best suits the present Circumstance, and may give the least offence. The Christians, for instance, would temper their Devotions to the Circumstances of persecuted men in the first Ages: by not letting those Devotions fall, but by Praying, and Communicating in the Night, in the Desart, in Close Meetings, when they could not with safety do it openly and in publick, for fear of the Jews and Heathens. They temper'd themselves at Jerusalem to a time of Distress and Confiscations, for the Profession of Christianity; not by Concealing, or Denying their Sect and Profession; but by *Act. 4.34, 35. & c. 2.44, 45.Selling their Lands and Houses, and putting it into a common Stock: that so, when their own Estates were seized on for owning the Christian Name, the Church might have wherewithal to relieve them. St. Paul, and the other Apostles, were sent out to Preach the Gospel, to a prepossessed, incensed, and spiteful World, as so many Sheep in the midst of Wolves, as our Lord says. And they temper'd themselves to these men, and times; not by letting fall their Preaching, or keeping back any part of the Counsel of God; not that of the Cross of Christ, which gave the most offence, being †1 Cor. 1.23.to the Jews a Stumbling Block, and to the Gentiles Foolishness; nor any just Reproof of Idolatry and Superstition, so irksom to the Heathen; nor any of the elevated Duties of Morality and Godliness, which were so very disgusting to the Lusts of men, or the like. But by Delivering these things in fairness and tenderness, without giving any more offence, than would unavoidably be taken at the things themselves: Becoming all things to all men, as St. Paul says, that they might by all means gain some, 1 Cor. 9.22.
The Exercise of Discipline, indeed, was more a matter of Prudence and Discretion. And therefore in Rules thereof, they would temper to the State of the Church, sometimes pressing, and sometimes suspending, now executing, and then omitting them, as the place and time would bear, and as might best suit the Circumstances of those they had to do with. But in matters of Duty, which are not at the liberty of Discretion, but under Necessary Obligation; they never temper'd that to any Persons, Place, or other Circumstances, by omitting it. They never smother'd it, when call'd to profess it; nor omitted it, or did the contrary, when call'd to the performance thereof. Their Prudence in tempering themselves to Circumstances in Points of Duty, was by tempering themselves thereto, whilst they did their Duty, never whilst they let it alone, or acted contrary. Theirs was a Godly Prudence, or a Wisdom twisted evermore with Virtue and Circumspection, never separate from innocence. When they put on the Subtilty and Circumspection of Serpents; they put on withal, according to our Saviour's Order, the innnocence of Doves; or look'd about them, to take care for their Duty, before they look'd about to take care for themselves.
Not as the worldly-wise, who will temper away their Duty, to Compound for their outward Peace and Enjoyments. Though it be at other times, it is not to be done, say they, in our Circumstances. That is, if it is like to lose our Friends, or give opportunity to our Enemies to pull us down, and set up themselves; if it suits not with the minds of Men, or the state of Affairs; with the seeming Safety of Mens Persons, of Religion, Laws, or Liberties. Such Circumstances, it makes a Ground to set aside Duties, not only to temper us in the Discharge thereof. Instead of tempering the full Discharge of Duty with Prudence, it thinks it Prudence then to throw it quite off, and allow it no Observance, or Discharge at all.
2. This Tempering to Circumstances, must not be by abating of Moral Duties, to Compliance with Worldly Necessities and Convenience. This is the way of the Worldly-wise, where they do not throw off all, to pare away part of the Obligation; and to perform no more, than in their present Circumstances may be tolerably suitable, and the Flesh will consent to.
They will urge the Circumstance of the Person. Another man, say they, might Discharge the Duty more fully in this Case. But as for me, Men must consider my Relation, how I am joyn'd in Affinity or Blood; my Obligations, how Great Favours I have received; or the Necessity of my Condition, and my Dependance for Support or Interest, on those who are warm and zealous for another way. So that it is not to be expected from me, that I should keep so fully and invariably to the Duty, as another Person of more easie and agreeing Relations, Obligations and Dependance may do.
And the Circumstance of the Place. Were I in a Place, says a mind that retains too much of this World, where this or that Duty would go down, where the due Discharge of it would be like to be quietly received, or where the Minds of men were any ways impressible, to give some appearance of its doing good upon them, much more Fidelity might be shewn therein. But I live where the Spirits of Men are in a Ferment, where the Duty is Generally Decryed, or bitterly Persecuted, and the Practice thereof, instead of procuring any Religious Regard from the Beholders, provokes only their outrage against the Practisers thereof. So I am forced to Sail as near the Wind as I can, that I may not endeavour both against Wind and Stream. I omit what will not be endured, and practise what will; and this meerly to content the People, as forced on by the press of a Crowd, one Man being unable to withstand a whole Multitude.
And the Circumstance of the Instruments or Auxiliaries. Though they would discharge the Duty fully, were they left to themselves; yet, now they are upon Designs, and must consider, not only what will pass with themselves, but with their Complices. They must keep in with their Humane Succors, and therefore they must abate of their Religious Duties, lest standing too stifly and inflexibly for them, they disoblige and lose their Patrons, or Auxiliaries. It is well, say they, if by a Man so linked in, some part can be performed, whilst some part is abated. Some part must be yielded, to gratifie their Interests, or their Principles; some to keep those of wrong, and some to keep the loose and immoral, or those of no Religion.
And the Circumstance of the End. They would, as please God in the Duty, so profit his Church thereby. And a Duty happens at some time, not to suit the interest of their Party in Religion. If they will abate, or infringe it; they may set up, or keep up themselves: but if still they will faithfully discharge it as they ought; in all appearance they must become subject, and truckle under others. To deduct something in the present Circumstance, is most safe, or serviceable, for that Party of Christians they espouse, which they call God's Church. And in this strait, they think they should not be censured, if they practise so much as is serviceable, and lay the rest aside.
And the Circumstance of the Time admitting no season for the full practice of any Duties, or profession of any Truths, when there is hazard in them, or no probability of doing Good by them, or they are like to be impeditive of some designed Good, or much desired Settlement, to Church or State, of which I spoke before.
Thus is Worldly Wisdom for making bold with its Duty, to save its Worldly Concerns; and for tempering Duty to the present Circumstances, by abating it, and by parting with so much thereof when it retains the rest, as, all its Circumstances consider'd, shall make it draw least inconvenience after it from any of them. Which is nothing else, but setting up this World, above Almighty God, and our own Convenience, above his ways. Whereby, however we may promise our selves to pass for Worldly Wise; we shall be sure to appear ill Christians, as I think is clear enough from the foregoing Chapters.
I speak not this, of abating in Discharge of our Duty thus to Circumstances, where Circumstances really make Abatements. I know there is not so much due from us in some Circumstances, as there is in others. For some Circumstances are incapacities; and these abate, so far, and so long, as they incapacitate. Impossibilium, says the Moral Rule, nulla est obligatio, No Man is tied to impossibilities. And therefore, where we owe never so much Duty, we are not bound to an actual exercise and discharge thereof, whilst we are not in capacity. So far, as it is Providentially out of our Power, and so long as it is so, our actual Discharge thereof is under a Suspension: 'till by Degrees it come to be in our power again, which always brings back with it a like gradual Return of our Obligation. But I speak of their tempering their Duty in these Abatements, to Circumstances of Worldly Convenience, where there is the same State and Foundation of their Religious Obligations, as at other times. We must not abate our Duties, whose Ground and Obligation is still the same, and which we have Power and Opportunity to Practise, if we dare run Hazards, and sustain Inconveniences and Losses for them; to temper them to the external Ease and Convenience of Place, or Persons, or other present Circumstances. Which, in this tempering, is not to respect the Obligation of Circumstances, but only the Fleshly Ease, Convenience, and Advantage of them.
3. This Tempering to Circumstances, must lie only in our not unnecessarily provoking Men, whilst we do no ill our selves: not in our carrying on the unreasonable or ungodly wills of others. It is …ne thing to temper our selves to the Necessities of things; another, to the Lusts or Vices of Persons; one thing to suit their innocent wants, or ways; another to set on their wickedness. This is †Eph. 5.11to have Fellowship with the works of Darkness, to *Eph. 5.7. 1 Tim. 5.22 2 Joh. 11.partake of other Mens Sins, and Sin along with them for Company. So that we must never talk of tempering our selves to Circumstances, by putting our selves into other mens ill circumstance, or by complying in any ungodly or ill things. If ill things then are driven on, by the violence and press of People, or the Power of Rulers: if all seem to Conspire together, and Combine to oppress an innocent Person, or to explode an Excellent and Good thing, to pull down what is Right, and set up what is Wrong, to seek safety by what is Sinful, or Publick Good, either of Church or State, by Doing Evil: it must not be thought any part of our Prudence to temper our selves to their Ungodly Wills by Compliance, by striking in and countenancing, by being, or seeming to be for them, by crying up, or carrying on, or going along therewith. If we would seek to be truly Good, rather than falsly to appear Wise; Religion is not for such ebbs and flows, for being fast and loose with virtuous or vicious things, as the motion of the Mobile, or Course and Humor of the Time is. It is firm and staunch, and always true to God, and to it self; not to be used or laid aside as men please, and made to bend in all the turns and flexures of their Humors, or Vices.