Of Christian Prudence, Chapter 14
CHAP. XIV. A Recommendation of Christian Prudence.
AND now, in Conclusion, for a further Explanation of, as well as for a Motive to that Christian Prudence, which I have endeavoured to recommend, and set off in the Preceding Chapters; I shall briefly observe, how we are taught all this, both to keep to one way, and to shun the other, in St. Paul's Practice. For this is the Account which that blessed Apostle gives of himself. Our Rejoying is this, the Testimony of our Conscience, that in Simplicity, and Godly Sincerity, not with Fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World, 2 Cor. 1.12.
He Disclaims having had any Conversation by Fleshly Wisdom; i. e. by having suited his Conversation to Fleshly Ends, or Governing himself by Fleshly Methods. Wisdom is seen in proposing of Ends, and in choice of Means. And Fleshly Wisdom is such as is fittest for Fleshly Purposes; pursuing Fleshly Ends by Fleshly Courses, especially by Deceit and Craftiness. †Carnalem sapientiam hic dicit, non Eloquentiam, sed malitiam & calliditatem. Theod. in loc.By Fleshly Wisdom, he here means, not Eloquence, but Wickedness, and Craftiness, says Theodorit. And to pursue all Things, to Deal and Converse with all Persons of this World by Fleshly Wisdom, is to serve the Ends, or Appetites of our Flesh by them: to take up at every turn with such things as are easiest to Flesh and Blood, or make most for it; and to compass them, as need is, by any Method, especially by Craft and Deceit. So that then men Converse by Fleshly Wisdom, when they Govern their Conversations by Fleshly Considerations, and Worldly Maxims, and Comp…ss their Ends by Unlawful and Deceitful ways, and steer their Course in every thing they do, or meet withall in this World, as may give them most and best enjoyment of Worldly Things. And this, all they count wise, who are fixt to this World, and look no further. But this, the Blessed Apostle tell us, was not his measure: not by Fleshly Wisdom.
But by the Grace of God. That is, b… Religion, or the Rules of the Gospel: which is called the Grace of God, as Containing his Graci… …lings and Intentions towards us, and a… both Declaring to us what we should Do, and Offering us Grace whereby to Do it. The Grace of God bringing Salvation, teaches us, &c. saith St. Paul, i. e. the Gospel doth, Tit. 2.11. So that his Conversation he ordered all along, not a… might get him, or keep him most ease and interest in this World: but as might best secure his innocence in every thing, and the Rules of Religion. His chief Care was, at all times, and in every Action, to Do his Duty, to keep the Orders, and serve the Honour of Christianity. All his Study and Deliberation, was as a Man of another World, not of this; as one that sought to save his Soul, not to pamper his Body; what way he might be most innocent and holy, not what would make him a more wealthy, worldly easie, or happy Person. If a way, or thing, was never so cross to his Worldly Interests, and to the Cravings of the Flesh; to Discharge his Duty, and keep a Good Conscience, he would take, or Do it. And in any thing, if a Duty was called for by the Gospel, or the Grace of God, for any Considerations of this World, he would not forego it. Not in Fleshly Wisdom, but in Simplicity, and Godly Sincerity (which I have before explained at large,) and by the Grace of God, or Rules of the Gospel, I have had my Conversation in the World.
Lastly, I shall Note the Comfort and Satisfaction he found in all this. This is our Rejoycing, foreign, our Glory and Triumph, the Testimony of our Conscience, &c. Such a Cause of Rejoycing, his Conversing in all Things without Fleshly Wisdom, and by the Grace of God, proved to him most fully afterwards. But whilst he was Practising this Rule, though he had plenty of inward Comforts and Satisfaction, yet he found outward Trouble enough therein. As he had no regard for this World, or for the Rules of Fleshly Wisdom: So had this World no more Favour or Regard for him. All this time, whilst he held on in the way of Simplicity, and of the Grace of God; he run through as much Rage, and Rudeness, and Persecutions of the World, as any man. This, indeed, was one thing he was still sure of, and the great exercise of his Life in every Place. So the Holy Ghost, as he says, witnessed to him, that in every City, Bonds and Afflictions abode or waited for him, Act. 20.23. Nay, these he met with, in the highest Degrees, Conflicting, not only with the Malice, but with the Downrigh… Rage and Madness of the People. They were ready to tread him Down, like Dirt under their Feet; and valued him no more than the sweepings of the Streets: We are, saith he, as the Filth of the World, and as the off-scouring of all things, unto this Day, 1 Cor. 4.13. Here, had he need enough to betake himself from Simplicity, and the strict Rules of the Gospel or Grace of God, to Fleshly Wisdom, could any thing on Earth have driven him thereto. And he met with outward Trouble, and Sorrow enough, for his Conscientious and Religious Stiffness, that he would not.
And yet after all this, he doth not in the least Repent of all his Sufferings; nay, were they all to be suffer'd over again, or as many more set before him, he is as ready as ever he was, to hold on still in the same Course. He looks upon those Sufferings in this way, with other eyes, than common Spectators do; rating them as Favours, and the truest matter of Glorying and Joy. His Case, all this while, seemed most miserable to others; but they saw only the outside, and viewed it at a distance; whereas, in truth, it was all the time happy to himself. The Pains of his Sufferings were soon gone; but the Peace and Joy thereof were lasting. Whilst the Pains and Troubles were most pressing upon him, he had still a stream of inward Joys and Consolations coming in, that did refresh and support him under them: God comforting him, as he says, in all his Tribulations, and still as the Sufferings of Christ abounded in him; so his Consolations also, in Proportion abounding by Christ, 2 Cor. 1.4, 5, But though these Joys came with his Sorrows, yet they did not vanish with them, but staid and stuck by him afterwards, for a full and abundant Compensation.
And this is the Comfort of all truly Religious and upright Sufferers; as this Holy Apostle was, they are best pleased with themselves, when others are most displeased with them. Though they have not the Joys of this World, yet they have Joy in it: Joy, whilst they lose the good things thereof, yea, therefore joy because they lose them, and still a greater measure of joys, the greater their loss is; if it be for Discharging a Good Conscience towards God, or for keeping the Rules of Righteousness, and the Service of Jesus. And they have a clear Prospect of most ineffable and lasting Joys, so soon as ever the Scene shall change, and they shall be taken and removed from hence. Come thou Good and Faithful Servant, enter thou into the joy of thy Lord, Mat. 25.21.
But we live in a time, when, to the greatest Numbers, Popery, that is indeed a very Corrupt Religion, seems more formidable than any other thing. And to call a way Popish, sounds worse in the ears of the Populace, than to say it is Unchristian. And therefore, to conclude this Subject, I shall note in the last place, how all the foresaid Methods of the Worldly Wise, which I have taxed before, are no better than Popish Corruptions.
There are Popish Morals, as well as Popish Superstitions and Idolatries. The Depravations of Good Practice, and of Moral Honesty and Justice, by a Number of their Casuists, have been as scandalous, and will prove as fatal to those Souls who are deluded by them, as their Depravations in Matters of Faith and Devotion. And the forecited Rules of the Worldly Wise, are among those very ways, whereby too many Papists have Corrupted Christian Morals. Nay, they are the Morals of Jesuits, who are the worst of Papists, and whose scandalous accommodations of Christ's Rules and Precepts, to comply with Fleshly Passions and Interests, suiting Religion to Self-Ends, and basely bending Moral Duties to serve Corrupt Turns and Worldly Necessities, are Condemned in these, and such other Points, by the sober Papists themselves.
And this I the rather note, because I see so many Reverend and Worthy Persons, who seem the strictest and truest Examples of Moral Integrity among us, and stand out against all these Unlawful Compliances and Insincerities of the Fleshly Wise, appearing as the Patterns and Confessors for Honesty and Morality, in a Day of General Temptation and Defection, are yet, among other Marks of common hatred and scorn, branded with the Name of Papists, (notwithstanding all the opposition they made to Popery, and some of them most Eminently, when the Day of Tryal was,) for these their brave and truly Christian oppositions of Popish Morals. Yea, and that by those, who, content with a Zeal against Popish. Errors in Faith, and Superstitious Devotions, in the midst of all their heat against them, are running into the worst parts of their Morality, sucking in the rankest Poyson of Jesuitish Honesty unawares.
For, as to the Points before mentioned, such as these are the Jesuits Principles; all Taught by some or other, (for God forbid I should Charge all therewith,) in that Order.
They are for Doing Evil that Good may come. This is the meaning of that Grand Salvo▪ so much magnified, and made use of among them, viz. The Right Direction of the Intention, which affords them such wonderful help in an unlawful Thing. Thus they clear men of the worst Crimes; as Simony, False Witness, Thefts, Duels, and Murther it self. Plead but Necessity, and say there is need of it, for Religion, or the Church, or their Society, for the Publick, or a Man's own Private Good, to preserve his Life, Estate or Reputation: and then the Breach of the Precept they make to be without Guilt, if therein a Man …oth but Direct his Intention aright; permitting the Evil of the Action, if the Actor doth but take care to purifie his Intention.
They are Notorious, for Giving a Discharge of Relative Duties, particularly towards Princes, when those Duties grow Burthensom or Vnsafe, under Impious, or Oppressive Rulers. For, of all others, they are the men that are foremost, (leading others,) and fullest in Asserting, the Deposition and Dethroning of Kings; the Absolution and Discharge of Subjects, from the Obligation of their Natural Allegiance; and the Lawfulness of Rising in Arms, against Heretical, or Tyrannical Princes. There is scarce any one thing, wherewith for so many years last past, not only this Order of … but the Church of Rome, have been more …earnedly Charged, and more Shamefully Silent'd. Yea, 'tis the Test of Popery by our Laws; the Legal Conviction of Papists, being by the Tender of the Oaths of Allegiance and Supremacy, which were made to Secure and Defend our Princes, against the Poison of these Tenets.
They are infamous, for all Arts of Insincerity, and Fallaciousness. Having been the Pest of Humane Society, by their Doctrines of Equivocation, or using of Doubtful Words and Ambiguous Speeches, which the Parties concern'd shall take otherwise than they mean them. And of Mental Reservation, Reserving in their own Minds, some hidden and unexpressed Clauses, in their Declarations; or secret and unexpected Conditions, in their Promises: So to make their Speech, a Truth to themselves, though it be a Lye to others. Of getting, and compassing their Ends, by Deceitful Suggestions; or setting out so much Truth as to serve the turn, and craftily hiding what would hinder it. And, instead of that Plainness and Simplicity, which is prescribed by Religion, studiously assuming all counterfeit Shapes, and inventing and propagating all those Fallacious ways, or Liberties of Dissembling, which the Father of Lyes can suggest to their hearts, whereby to overthrow the Faith of Men.
Whilst they Reserve their Minds, or inward Service for God; they are for Giving the External Service, or outward Appearance, to any Wickedness expected from them. Thus, as the Author of the Provincial Letters †p. 51.observe… … they allow'd the Chinese, to worship a Chines… …, if they were careful to hide under their Cloaths an Image of Jesus Christ, to which, by a Mental Reserve, they were to pay those Publick Adorations, which, in visible Appearance, the Idol Receiv'd.
They are for Tempering their Duty, to Circumstances of outward Convenience, Doing so much, as they safely may, without Worldly Loss or Disadvantage. Contenting themselves, as †Ib.they did in the Indies, to Preach up a Glorified Jesus, to those that would not hear of a Crucified Jesus. And abating the Duties of Religion, till they have brought them Down to the Pitch and Proportion, the Wants and Worldly Necessities of those that consult them.
They are for Changing Doctrines, as they Change Turns and Interests. Not only in Different Turns, of their own, or their Societies Affairs, but of their Disciples. Having one Resolution for one man, and at one time, and a contrary at another. By this looseness, taking in all comers, and fitting and reconciling all Times and Persons to their own Ends.
They are for Holding, and Maintaining, what is once ill got. And make Unjust Possession, a Just Title to it. And order Easie Amends and Restitutions, for Wrongful and Evil-Deeds; no more than can consist with the Offenders own Credit and Convenience.
They have invented Salvo's, whereby men may keep innocent, and yet Act in an Vnlawful Business; and Minister, and help other Men to Sin, without Sinning themselves.
They vacate, at their Pleasure, and put by the Laws of Morality, as they lye in their way; rendring them insignificant, and of little or no Force or Obligation. Either by Interpretation of Terms, or so expounding the Terms used in Prohibiting any Sins, as shall exempt all, or almost all their own Transgressions from coming under them. Or, by allowing the Thing, not under the Name whereby it stands forbidden, but the very same thing in another Form: like to what they Resolved in the Case of Vsury, permitting it, not under the Name of Vsury, but of the Contract Mohatra, i. e. Selling any Person, that wants Money, any Commodities on Trust, at a Great Rate; and he presently Selling them again for ready Money to the same Person, at so much less as the use would come to. Or, by nice and vain Distinctions, eluding all the Force of a Duty, by limiting it to some such Bounds, or making it to bind only for such Reasons, as they will be in little need to transgress: Or running it into such thin, and subtile Notions, till they have lost both it and themselves. Or, by the Plea of Favourable Circumstances, which in Carnal Estimate call for Ease and Indulgence; and which they are most Liberal in Granting at God's Cost, to save themselves. Or, by Shifting of Intentions, confining the Malignity thereof, to Doing it for certain Ends, which they can easily Evade, by proposing other Ends therein to themselves. The main Study, and Boasted Subtilty of their Casuistry, lies not in Explaining, but in Defeating Moral Duties, in Spreading Plasters for all Sores, and inventing Salvo's for Sins. And, instead of Instructions and Inforcements, how to keep; venting among their Disciples, Palliations and Devices, to shew them how, without Sin, they may break God's Commandments.
In Sum, not to lengthen out this Point by any more Particulars, they are extreamly tender of Fleshly Wants and Necessities. But this, as they that are for more Flesh, than Spirit; shewing no tenderness far God, but making as bold as may be, with Religion and its Duties. Theirs is an accommodating and complying Theology; and their Great Care is not to bear, but to avoid and shift off the Cross, and temper and bring Down the Strictnesses and Severities of Christ, to the Pitch and Measure of a Fleshly Mind. And this wicked Policy, or Suiting the Rules of Morality and Holiness, to Carnal Ends and Inclinations, they call Religious Wisdom, or being wise to retain or multiply the Followers, to serve the Ends and Interest of the Lord Jesus.
It would be too long, to annex particular Sayings and Proofs, of all these, and other such like Opinions, and Maxims of Fleshly Wisdom, advanced by some or other of these Carnal Politi…ians. They who list may see enough from their own Authors; or, without giving themselves trouble to look further for them, in the Mystery of Jesuitism or †Vid. Letter 4, 5, 6, 7, 8, 9, 10. &c.Provincial Letters; and in the several Extracts of Propositions from the Jesuits Writings in the Additionals.
Thus are the foresaid Rules and Worldly Maxims, Declared against in the Preceding Chapters, no better than Jesuits Principles; which Secular Reason, and Carnal Interests, and Self-Ends, are ready enough to Suggest to Fleshly Natures of all Sects and Parties: but which they, above all others, have cultivated to Perfection. So that, as these Rules of Fleshly Wisdom take Place, and come in use, the Jesuit creeps in, and revives amongst us. And if Jesuits Morals must come in to Drive out Popish Superstitions and Idolatries, as much, and as bad Popery, will come in at the Back Door, as goes out at the Fore-Door, and there will be no Deliverance from Popery that way to boast of.
I have an hearty Aversion to Popery; whilst I pity their Persons, and am, I thank God, ready to perform all that is Just, and Charitable to them; at the same time mightily condemning their Persuasion, as a most corrupt Religion. Accordingly, I think it a mighty Preservation, to be kept by God's Grace and Good Providence, from those most Dangerous and Mischievous Errors; or, from all violent Temptations to them. But I confess, I am for keeping out Popery, or any other ill Religion, only by Orthodox Tenets, and true Christian Practices. Which, God be thanked, whatever it is of too many of its Members, is the way of this Church, in all her Authentick Doctrines and Offices; that set as much by Good Life, as by Orthodox Belief, and are not more for Professing Truth, than for Practising a strict and inviolable Morality and Holiness: As all her Children, and Sons, must be too, who will not Revolt, or break off from her Principles. And I think it a most lamentable Unhappiness, for Men in their Zeal against so blame-worthy a Religion, to run headlong into some of its most heinous Vices; and even when they are opposing it, with the greatest seeming Fierceness, from sound and intire Protestants, to become in Truth Part-boyl'd Romanists, or Drive out Popish Superstitions, by the use and help of Jesuitish Immoralities. Which really is Done, as I have shewn, as often as the fore-condemn'd Rules of Fleshly Wisdom, and others like unto them, do find Place amongst us.
FINIS.