Of Christian Prudence, Chapter 6
CHAP. VI.
SECT. I. Of Christian Simplicity and Sincerity. And of not Deceiving by Actions.
FRom these Pleas, to Palliate Doing ill, I come now to tax some main and most considerable Instances thereof; particularly the use of insincere Arts, and throwing off of Relative Duties, to serve Publick or Private Good, wherein great Liberty is taken, and pleaded for, by the worldly Wise.
1. First, Christian Prudence is never for serving Ends by Deceit, but is against all Use of Falshood and Insincerity.
Deceit, is the great Art of worldly Wisdom. It has recourse to Tricks, when it cannot compass its aim by Truth and Openness, and serves it self of Men, by Imposture and Delusion. The Folly of Fools, says the wise Man, (so he calls worldly Wisdom, which is mere Folly in the Account of God and Religion,) is Deceit, i. e. it lies all in Cheating and Deceiving, what it cannot bring about fairly, seeking to accomplish by Arts of Falshood and Circumvention, Prov. 14.8. Their Counsels, says he again, are Deceit, Prov. 12.5: *Sapientia hujus mundi est cor machinationibus tegere, sensum verbis velare, quae falsa sunt vera ostendere, quae vera sunt falsa demonstrare. Gregor. Magn. l. 10. c. 16. Expos. Moral. in Job, upon Deridetur justi simplicitas, Job 12.4.The Wisdom of this World, saith S. Gregory, is to cover and conceal their hearts by subtle Sleights and Devices, to Draw a Veil before their Meanings by dark or deceitful Expressions, to mak… Falshoods appear as if they were Truths, and Truth… pass for Falshoods. The general aim of worldly Wisdom, indeed, is to compass its End by any means. And where it has Power and Confidence enough, it will not stay perhaps, to go about and use Deceit, but serve it self by open Violence. But in most Cases, it needs to serve its Ends, by keeping them undiscerned. Or, when it doth serve ill Ends, it would also save its Credit, by not being thought to serve them▪ which is by Deceit. So that Deceit, is its great, and usual Instrument.
But, contrary to this, Simplicity and Plain-Dealing, are the great Duty, and inviolable Care, of Christian Wisdom. We have renounced the hidde… things of Dishonesty, saith S. Paul, not walking i… craftiness, 2 Cor. 4.2. There is scarce any thing that makes us Degenerate so far from Spiritual Nobleness, as Fraud and Deceit: and nothing doth more hurt in the Church, than versute Simulation, saith S. †On Diaconi non bilingues, 1 Tim. 3.8.Chrysostom. Simplicity is what Christ requires of us, at the most pressing Seasons, when we are put most to our Wits, and Driven to use any Arts or Double Dealings, to save our selves. Behold, says he, to his Disciples, I send you forth as Sheep in the midst of Wolves: be ye therefore wise as Serpents, but innocent as Doves, Mat. 10.16. The Word is foreign, which signifies Simplicity, as well as Innocency. So 'tis rendered Rom. 16.19. where foreign and foreign, are Translated, Wise concerning Good, and Simple concerning Evil. And accordingly, in some Manuscripts, our Saviours Words are read, not foreign, but foreign, most Simple … are the Doves. If any thing could excuse the Subtilty of Foxes, their Doublings and Deceitful Turnings; it would be the Pressing Necessity of such Times, when all their fallacious Arts are only Evasions, and they betake themselves to ways of Delusion, and of begetting a wrong Belief or Expectation in others, only to save themselves. Yet even then, will not Christ allow his Followers, to use any more of the Serpentine Subtilty, than what consists with the Doves Simplicity.
And accordingly S. Paul, when he speaks of his being pressed in Asia out of measure, above strength; when they had the Sentence of Death, and no hope in themselves: yet professes for all this, that he had held his Conversation in the World, not with Fleshly Wisdom; but in Simplicity and Godly Sincerity, and by the Grace of God, 2 Cor. 1.8, 9, 12. And it was amidst all the great Tryals and Perils, he run through in the Discharge of his Ministry, under which, says he, we faint not, that, instead of ever having Recourse to, he Declares, as I noted, how he had renounced the hidden things of Dishonestty or *foreign ▪Shame, never privately betaking himself to that, which he should be ashamed to have known abroad; not walking in Craftiness, nor handling the Word of God deceitfully, 2 Cor. 4▪ 1, 2. In such Tryals, Faith in God, and Trust in Providence, made all that up to them, which crafty Shifts do to carnal Politicians, who can ground no Hope, but in humane Appearances. They would never part from their Simplicity, for carnal Security. Whilst they were in this, or any other discharge of Duty, which is God's way, they knew they were in God's hand: and so long, they were not afraid of whatsoever could befal them.
In the Acceptation of the World, Simplicity has one Sense, wherein it is no Virtue, viz. as it signifies Unwariness. A simple man, in the common way of speaking, is the same as an unwise, or unwary man, that doth not see before, or look about him. And this is no Commendation of Goodness, but impeachment of Discretion: it shews no Person to have a better Heart, but only a weaker Understanding. It argues nothing, but that a Man either wants Understanding, or neglects the use thereof, when he needs to shew it; which is no Ornament in the Eyes of God, more than 'tis in the Eyes of men. And instead of calling us to Simplicity in this sense, true Spiritual Wisdom calls it; How long, ye simple ones, will ye love simplicity, and ye Fools hate knowledge? Turn ye at my reproof, says Wisdom, Prov. 1.22, 23.
But the Simplicity, which is a Virtue, and which Christian Wisdom injoyns, is only Veracity and Plainness, in what it shews to others, not Improvidence, or Unwariness, in what it either doth to, or expects from them. It doth not think every Person it has to do withal, means honestly, because it means so it self; nor, by heedless Security, or Short-sightedness, doth expose it self without any Guards against Dangers, or dishonest Actions. The virtuously simple, are provident and wary, as well as the worldly crafty; but with this difference.
The Caution of the virtuously Simple, is first against Sin, and next to that against Suffering. It is more concern'd, how to keep true and innocent, than how to keep safe and quiet. In seeking, either to obtain Good, or shun Loss, its Eye and Care is in the first place, to do nothing that will offend God, or is of ill Report and dishonourable to Religion: nor that will delude the Opinion, or abuse the Faith and Expectation of men. And when this Consistency with Religion and a good Conscience, is taken care for, but not before, it is as wise and watchful to remove, or avoid all worldly Evil, as it can. It seeks out the Subtility and Wisdom of the Serpent, when, according to our Lord's Rule, it has first secured the innocency of the Dove. It first considers of the Lawfulness, of the way it is about to take: and then is moved by the Expedience, or Usefulness thereof; but never admits of the least thought, of doing it self or others good, by the Breach of any Commandment.
But contrariwise, the Caution of the Crafty, or of the Wisdom of the Flesh, is either all, or at least, in the first place, against Suffering; and none at all, or only in the next place, against Sin. The Caution of this World, is for the Ends, and things of this World. To save our worldly Interests, or serve our fleshly Ease and Appetites; is that, which it would have first done. And that, if it can, by ways of Innocence, Truth, and Openness; but yet so, as to take up with unlawful means, with Arts of Falsehood, or things of ill Report, rather than it should be left undone. And this, where it bears the most good will for Religion; but too often the Caution of fleshly Wisdom or worldly Craft, is all against Persecution, Loss, or Suffering; but none at all against Sin. So that in any case, it only considers what is fit to be done for Interest in this World. And if any means serve the Flesh, and be desirable upon that account; it little troubles or concerns it self, whether it savour of Veracity or Deceit, whether in the account of Conscience and Religion, it be good or bad.
Now this virtuous Simplicity, is an undisguised and invariable Tenour, of Truth and Innocence. It excludes all doing hurt, and is especially opposite to all the ways and Methods of Deceit. It speaks foreign, and foreign, as †Orat. 19. Tom. 1. p. 297. & p. 300.Nazianzen marks of the foreign, or Simplicity of his Father, i. e. undisguisedness of Soul, and unfallaciousness of Manners or Conversation. Whatever it seems, it is; and it never is, what will vex or harm others. It is …eracity, without Lyes; Singleness, without Double-dealings, or corrupt Mixtures; Openness, without studied Concealment, and close Reserves, of what it is call'd to profess; Plainness, without amusing or misleading Dress, of what it professes; and Harmlesness, without doing any Wrong, or Hurt to others. Such an uniform Veracity and Undeceitfulness, both of Mind and Carriage, is that Simplicity, which Christian Prudence requires of us. And which God calls for, when he bids us to throw out all Deceit, Mar. 7.22. to lay aside all Guile and Hypocrisies, 1 Pet. 2.1. to be no Deceitful workers, 2 Cor. 1….13. And declares him only to be fit to stay in God's Tabernacle, and dwell in his holy Hill, who speaketh the Truth in his heart; or, whose words never go against the thoughts and intents of his Heart, but always express and bear out what is there, Psal. 15.1, 2.
1. The First thing implied in virtuous Simplicity, which Christian Prudence injoyns, is Veracity, in opposition to Falshood and Lyes, foreign Hesychius explains by foreign· being sincere, by being true or veracious. Simplicity bottoms all on Truth, which it never tempers or brews together, or daubs over with Falshood. He that is for Simplicity in Truth, must needs abhor Lyes, never speaking contrary to what he thinks, (which, sure, is not to speak the Truth in his heart, as God requires;) nor giving in a False Testimony of Persons, or Relation of things.
1. This will exclude all spontaneous use of False Speeches, when of themselves men are ready to frame, or tell Lyes, for Ends. Contrary to the Rule of Spiritual Wisdom, which every where most plainly forbids Lying, and says, Lye not one to another, Brethren, seeing ye have put off the Old man, Col. 3.9. and tells us of the Lake of Fire, for those that love, and make Lyes, Rev. 21.8, 27.
And also all speaking Lyes, out of Fear or Compliance; when, for escaping Rebuke, or soothing men, any Persons expresly assent to things against their own Judgments, or say and unsay in different Companies. Thus, to the Deacons, who, going about from house to house, were like to be under the Temptation to say and unsay, or speak different things, as might best suit with different Companies; St. Paul gives it as a particular Charge, not to be double-tongued, 1 Tim. 3.8. N…t double-tongued, that is, says *in loc.Theophylact, … thinking one thing, and saying another, or saying foreign, one thing to one, and another thing to another. And to the Ephesians, that putting away lying, they speak every man truth with his neighbour, as being members one of another: forbidding Lyes, not only in direct Assertions, but in Soothing and Dissimulation; against those, as Grotius observes, who, to curry Favour with Jews or Gentiles, were apt to speak contrary to what they thought, Eph. 4.25.
'Tis not for such virtuously simple Persons, to speak Lyes in Officiousness, or with intent to hurt none, but to do others a kindness. For ill is not to be done, that good may come of it; and therefore to do others a kindness, they may no more break this, than they may any other Precept. The Rule of Kindness to our Neighbour, is to love him as our selves; but tell a Lye we dare not, for the sake of our own Advantage, and so not for his. Nay, we must not tell a Lye, in hopes to do good thereby to Religion, or for the sake of God himself. This really was the Case of Job's Friends. They were forgers of lyes against him, Job 13.4. But all those were officious Lyes, or out of their Officiousness, as I before noted, to God himself. And yet Job's was a just Reproof against them, Will ye speak wickedly for God, and deceitfully for him? v. 7.
Veracity, or speaking Truth, we must carefully practise, not only for its Us…fulness, or doing Kindness, but for the Truth's sake. We must bear a conscientious regard to it, as it bears the Image of God, wherein we were at first formed, and whereto we are renewed in Christ. Put on the new man, says the Apostle, which, after God, is created in true Holiness, or †foreign. Or, as in some Readings, as Carcell. Lect. foreign. In Holin…ss and Truth.the holiness of Truth. Wherefore putting away lying, speak every man Truth, &c. Eph. 4.24, 25. God is the God of Truth, and of Veracity or true speaking. And the Devil, God's grand Enemy, is particularly noted, as the Father of Lyes, and a Spirit of Falshood. And, as the Authors and Heads themselves are: so are their Children distinguish'd by the same. They that love, and speak Truth; are Children of the God of Truth; as they that love, and utter Lyes, are Children of the Father of Lyes. For his Children they are, as our Saviour told the Jews, whose works and lusts they do. And he abode not in the Truth from the beginning, because there is no Truth in him. When he speaks a Lye, he speaks it of his own; for he is a Lyar, and the Father of it, Joh. 8.39, 44. Veracity then, or speaking Truth, is what we are bound to, not only as beneficial to our Neighbours; but as resembling God, or bearing his Image, and being a Divine Perfection. And accordingly, this is the injunction of the Scriptures, not to lye one to another, whatever be the Pretence; to speak, as the Psalmist says, that Truth which is in our heart, not that Falshood which makes for our Brother's convenience. To put away all guile, and hypocrisies; which admits not of retaining any to serve turns, as St. Peter says, 1 Pet. 2.1.
Some, indeed, have fetch'd a Plea for Officious Lyes, from the Case of the Egyptian Midwives; or the Practice of David in his Distress, when he fled from Saul; or other Scripture-instances. But the Practice of a Good Man, is no Argument a thing is well done, if it be visibly against the Rule of Well-doing. No, not tho it have encouragement from God; as in the Case of the Midwives, whose houses God built, for their sparing the Israelitish infants. For in such mixt Actions, a Gracious God is prone to reward the Good, which is predominant; and over-look the ill, which is compassionably interwoven with it: as he did with the Midwives, if they spoke falsly, recompensing their Charity, not their officious Falseness. Not to dispute, whether what they said was really false or no, as may be justly questioned in some instances usually alledged in this case, particularly the Midwives Answer to Pharaoh.
2. But besides this Instance of Veracity, or not lying in Words: there is also another Part of it, which Christian Simplicity takes care of too, and that is, not to tell a Lye, or deceive in Actions.
There is a Signification in several Actions, as well as there is in Words and Expressions. Some, 'tis true, are more arbitrary and unsetled in their meanings, and may signifie as men please. But others, are of more fixed and stated Significations. I mean not only as Natural Signs and Indications, of our Approbation, or Dislike, or other inward Sentiments. But there is also as good Authority of Law, or Institution, or common and received Use and Custom, to settle the Signification of some Actions, as there is for Words themselves. And accordingly, in all reasonable Apprehension, men are as much understood, to have professed or declared things by some Actions, and in all Courts shall stand as firmly bound by them, as if they had utter'd the same things with their Mouths.
And being there is equally a setled Signification in Actions: there is also room for our being true or false, for affirming or denying in them, as well as there is in words themselves. Thus the Scripture mentions those, who deny God in their works, Tit. 1.16. And if my mouth hath kissed my hand (the known and received Profession of Worship) to the Sun, or Moon, saith Job, I should therein have denied the God that is above. Yea, says he, it had been an iniquity to be punished by the Judge: or as good a Declaration of his being an Idolater, whereof the Judges then took Cognizance, as if he had professed so with his Lips, Job 31.26.27, 28.
Thus they thought, and believed in the Primitive Church: teaching, that men might confess or deny, with other Faculties, as well as with their Tongues; by complying in Actions, as well as by verbal Declarations. If, *In Mat. Hom. 25. in c. 10. v. 32, 33. quicun que me confessus fuerit, &c. ap. Chrysostom.says the Ancient and Learned Author of the Commentary on St. Matthew, whom, for his Skill in expounding Scripture, Erasmus, in his Preface to the Reader, Equals to St. Chrysostom himself. If any one, says he, shall say unto thee, Thou shalt not eat of things offer'd to the Idol, but only view and behold the Idols, how beautiful they are. If thou lookest upon them on such a provocation, thou hast denied Christ with thine eyes. Not that 'tis any thing, to look on an Idol; but herein is the Sin, to look on such an invitation. And if thou shalt refuse to look, by such Refusal thou confessest Christ. Therefore it is written, Turn away thine eyes, lest they behold Vanity, Psal. 118. But if he shall say to thee, I ask not that thou shouldst look upon the Idol; only listen and give ear, how that Gentile blasphemes Christ, that he may glorifie his own Gods: if thou standest to hearken, with thine ears thou hast denied Christ. If he shall say to thee, I seek not to have thee hear Christ blasphemed: but lo! how they are offering Incense to the Gods; only stand, and receive the Odour of that Incense: if thou comest near, and smellest it, by thy Smell thou hast offended Christ. Again, if he says to thee, Do not chew the flesh with thy teeth, but only seem as if thou didst, and feig… thy self to eat of the Sacrifice: if thou shalt feign a Taste, tho thou dost not taste it; by thy Taste, thou hast that way denied Christ. But if thou wilt not feign, thou hast therein confessed him: as Eleazar, who by eating flesh that was really of his own provision, would not fallaciously make, as if he had eaten that of the Sacrifice commanded by the King, 2 Macch. 6. If he shall say to thee, I would not have thee feign thy self to eat of the Sacrifice, but only tou…h the Idol with thine hand, or hold an … if thou touchest, or handlest it, by thy touch thou hast denied Christ; but if thou refusest, by thy Touch thou hast confessed him, as it is written, If there be any iniquity in my hands. For all the Faculties and Members, either of thy Soul or Body, God hath created, not only with an Eye to thee for use, but also to himself for his own Glory.
And since men may thus affirm or deny in their Actions, as well as in their Expressions; they may be alike true or false, shew Veracity or Lying, in both. We may do a Lye, as well as tell a Lye; and deceive by working, no less than by speaking: as the Scripture *Job 6.15. Isa. 24.16.tells us, of working Deceit, Psal. 101.7. and of Deceitful workers, 2 Cor. 11.13. calling those False Apostles. So, who, as †in loc. Ed. Sav. p. 673.Chrysostom notes, assuming only foreign, the Person and outward appearance of Truth, thus acting a Part, served the Purposes of Errour, all their fair shews, being only acting a Part to deceive men.
And as this is true of Facts, so likewise of Non-Facts or Omissions, in things, which we are bound to do and profess. The not doing these, as I formerly noted, when we are called to them, signifies our being ashamed of them, or denying them; as the same would be signified by our Expression. Confession of a Duty, may be by our Practice, as truly as by our Words; and Denial thereof may be by the same. And therefore if we refuse to do it, when God gives us a just Call thereto; in our visible Practice we disown, tho it may be, at the same time, inwardly in our hearts, we joyfully embrace it.
Now Christian Simplicity, will not allow us to falsifie any of these ways. As we may not lye, concerning any of the Articles of Faith: So neither concerning any of the Duties, or Laws of Practice. And as it is against the Duty, of speaking the Truth in our heart, to speak against what we inwardly believe of them, in Words: so likewise, to do against it, in Actions. Truth must be kept in Doing, as well as in Speaking: the same Sincerity shewn in the use of either Sign; since both are of fixed, and instituted Signification.
Among significant Actions, there is more particularly a Signification in the Observance of Days, which are known and plain Professions of what is aimed at in such Observations. To observe a Day of Thanksgiving, for instance, for any Event; is to profess that we are glad of that Event, and thankful to God for it. To observe a Day of Fasting: if it be impetratory, or for obtaining something future; is a Profession, that we are desirous of that future thing, and would ingage God to bring it about: Or, if it be chiefly penitentiary ▪ and for bewailing something past; that we are sorry for it, and seek to appease his Wrath provoked thereby. Now, if men would deal with the Simplicity of Christians in these Observances, unless in heart they are inwardly affected; as the keeping of these Days testifies, and rejoyce or desire, as such Observance professes; they should not joyn, or go along in the keeping of them.
For the Signification of these, is most express. It is instituted and fixed upon them, by Laws and Edicts. The same Authority, that calls men to meet together at these times, appoints the Signification, and tells them the Reason why. Here then is an instituted Signification in these Assemblies, that has Authority and Law to stand upon. And whatever men inwardly intend, this is externally professed, by their resorting to, and joyning therein. And accordingly, by such Resort, or Refusal of it; they are understood to testifie and declare their Concurrence, or standing off, from what is thereby signified or professed, in the Account, both of their Rulers, and of all others. They rate the Neglecters, not as prophane or irreligious, but as disaffected Persons. These Assemblies are a Test, not of Religion and Devotion, but of Parties and Times. So Refusal speaks Dissent from the Signification appointed; as assembling doth Approbation and Concurrence therewith. And all People are ready to say, such a Person is for the Design and Signification thereby carried on, because he kept the Day, and met at the Assembly held thereupon:
Now the Authority of Laws or Edicts, and Custom or received Use, are among the chief things, that fix and settle Significations. And since they fix such Meanings in these Days and Assemblies: the Observance, or Refusal thereof in us, are in the Nature of Professions, either as Affirmations or Denials. And, according as they declare, either that Truth, which is in our Heart, or what is contrary to it; our Profession thereby, is either true or false. If we meet at the Assembly, which is to use the Sign, and, at the same time, have inwardly no such Meaning: this is to signifie and profess, what we do not mean; which is not Sincerity, but Dissimulation. We profess to desire what is sought in the Institution of the Day, by our outward Act, when in Heart we do not desire it; or to be glad of an Event, when really, perhaps, we are sorry for it: which is only to put on a false Person, and act a Part; to be an out-side Complier, but a real Hypocrite.
This Profession, by outward Observance of such Days and Assemblies, of what is contrary, to our Heart and inward Sentiments;
1. Is contrary to the owning of Duties, which Go… requires; or to the Part of Confessors. If a thing is against any Rule of Religion, it is against Religion to desire it. And if it is against Religion to desire a thing, it is a Duty of Religion▪ not to desire it. And if it is our Duty not to desire it, we are bound not to smother and conceal, but profess that Duty, when called thereto▪ Now when an ill thing, or Breach of Duty, … upon us, our Confession is testifying against the illness; either in Words, or in Practice, by ou… Refusal thereof. We betray the Cause of Dut… in going along, which is to transgress it in visible appearance, and seem to the World, as if we disbelieve, or have thrown it off; but we assert it▪ by our refusing. Qui fallaces in excusatione pra…stigias quaerit, negavit. He that seeks to bring himself off, by a fallacious Sleight or jugling Trick, and by seeming to comply with the Persecutors when he di… not, therein has denied Christ, say the *Ap. Cypr. Ep. 30.Clergy of the Church of Rome, speaking of the necessity of confessing him. When the meaning of any Days or Assemblies therefore, is to profess desires, o… affections, against any part of Duties, or Religion: if we could act like carnal Complyers, we shall visibly Practise as others Do, and seem to desire where we Do not. But if we would discharge the Part, both of Sincere Christians, and of Right and Acceptable Confessors, we shall own the unlawfulness of the thing, and give our Testimony against it, by openly Refusing. We shall not pretend to Do, or make other men think we Do, what in Conscience we dare not Do: but dare to Practise and Profess, what our Duty and Conscience is.
2. It is judged insincere by our selves, in the like Observance of Days, or Meetings on such Occasions. The Festival of Christmas, and Easter, for instance, are appointed as Professions of Joy, for the Birth and Resurrection of Christ. And would not the common Sense of Mankind say, he did greatly Prevaricate, who would come to observe either of these, and yet did not believe it? The Thirtieth of January, is a Profession of Shame and Sorrow, for the Murder of our late Martyred Sovereign. And should we not call it Hypocrisie, for any person to appear there, who did not in Heart condemn, but justifie that Murder, and think it well done? The Fifth of November, is a Profession of Gladness, for the Discovery of the Powder Treason. And would not he dissemble notably, in appearing at that Days Assembly, who is inwardly sorry for the Miscarriage of it, and heartily wishes that Plot had gone on? Take it in any Case then, where we have no Temptation to mislead, or particular Concern to byass us: and this Complyance in outward Observance, where the Signification is contrary to our inward Sentiments, is Dissimulation and Hypocrisie, our selves being Judges. And how can we hope to clear our Sincerity and Simplicity therein, before any just and indifferent Judge, when, mak… us but once indifferent, and no longer Parties, and we are all ready to condemn the Falsenes… of it our selves.
3. It was so judged and esteemed, in the Primi…tive Church; as appears by their Dealing with the Observers of Jewish or Gentile Fasts, or Festivals ▪ Those Days, were of fixed and received Signifi…cations. And the Observance of those Times▪ was a known Profession, of what was signifie… by them. And therefore when any Christian ▪ who had nothing of the Jewish or Gentile Ap…prehensions, did externally joyn, as several did▪ in their Observation; they could only publi… their own Hypocrisie therein. The only way they had, to bring themselves off from being A…postates, was to say they still retained their own Faith; and, tho they might use the Jewish … Gentile Sign, together with them, yet, they ha… nothing of their meaning and intention. Which is no better, than to say in other words, that whilst they believed one thing, they professed a…nother. And accordingly, such Persons were censured, for their scandalous and dissembling Compliances, by the *Can. 70. & Can. 71.Apostolical Canons; as they were also, by the Council of †Can. 37, 38, 39.Laodicea afterwards.
For further Proof hereof, and also to set off by more Instances, this part of Simplicity, of … Deceiving by Actions; I observe that,
4. It was rejected, as Deceitful and Dishonest Carriage, by the Pious and Good People among the Jews. When old Eleazar was required, on Pain of Death, to eat of unlawful Meats: his old Acquaintance, that had the Charge of that wicked Feast, took him aside, and besought him, to bring Flesh of his own Provision, such as was lawful for him to use; and make, as if he did eat of the Flesh, taken from the Sacrifice commanded by the King. But what says the Good Old Man, to this Deceitful way of Escaping, or seeming to do in outward shew and Pretence, what he durst not, and would not do, in Reality and Truth? It …cometh not our Age, saith he, in any wise to disse…ble, whereby many young persons might think, that Eleazar, being fourscore years old and ten, were n…w gone to a strange Religion. And so they, through mine hypocrisie, and desire to live a little time, should be deceived by me. Whereby, tho for the Present, I should get a little Respite with Men: yet should I not escape the Hand of the Almighty, neither alive nor dead, 2 Macch. 6.21, 22, 24, 25, 26. And of the same Judgment, were the Fathers in the *Concil. Ancyr. Can. 7. & zo…. in Can.Council of Ancyra, held before the first Council of Nice, who in the seventh Canon, punish those, that go to the Heathen Idolatrous Feasts, in the usual and appointed Places; thinking to clear themselves, by carrying along with them their own Food, and ther… eating thereof only, not of the other which is polluted.
5. It was condemned so in like Cases, in the holy Scriptures. To withdraw from the Tables of Heathens, was a thing of settled and received Signification among the Jews; professing their Abh…rrence, or Belief of the Unlawfulness of such Intercourse. Now, S. Peter had no such Belief, knowing that in Christianity, God had made Jews and Gentiles both one: and therefore, when Jews were away, as at Antioch, he could go in to Gentiles, and eat with them. Before certain zealous Jews of Jerusalem, came from James, saith S. Paul, he did eat with the Gentiles, Gal. 2.12. But when the Jews were come, he, that had not their Apprehension or Sentiments, would joyn in this external Profession thereof; and withdrew himself, as they did, in Complyance, and for fear of offending them. When they were come, he withdrew, and separated himself, as the Jews did, Fearing them which were of the Circumcision. Here was an usage of the Sign of Abhorrence, together with, and before them. But by one, that did not abhor a Gentile Table, as this withdrawing signified, in common Jewish Construction, and in the Opinion of those that withdrew with him. And what now, says S. Paul, to this Action? He Declares, That he was to be blamed for it, Vers. 11▪ that it was not upright walking, Vers. 14. that it was Dissimulation, the other Jews, says he, dissembled with him; yea, Barnabas also was carried away with their Dissimulation, Vers. 13.
The Feasting on Sacrifices in Gentile Temples, was of received and settled Signification in those Days, and externally Professed the Worship of those Idols. But when Refusal grew dangerous, several, whose heart did not go along in the Worship, yet complied, for worldly Safety, in this outward Profession, and met at the Feast. These Persons, in their Minds, thought ‖C. 8. v. 4. A…. 10.19.an Idol nothing: and when they came to Feast in the Idols-Temple, their Heart was only to Feast, not to Worship; so they were not Worshipers in Heart and Intention. But yet, joyning in this known Profession of Worship, they would be judged by their visible Professions, not invisible Intentions, and Condemned as Worshipers. For they that are present, and joyn in these Feasts, saith the Apostle, have Fellowship with Idols, 1 Cor. 10.20, 21.
6. And Lastly, These False Appearances, and Deceitful Seeming to Do like others in an ill thing, when in a Dangerous Time, that seems necessary to save our Selves; was particularly Declared against, in the Condemnation of the Libellatici. Against whose insincere Arts, the Good Fathers, and Holy Bishops, shewed so much honest Zeal and Christian Simplicity, at Rome, Carthage, and other Places, in the Primitive Times.
What the Persecutors required of the Poor Christians, was to Curse Christ, and Sacrifice to Idols. This, tho they could not bring themselves to do in Reality; yet several, that were over-timorous, fell to make appearance, as if they had done it, when in truth they had not, by Deceitful Shifts and Artifices. That passing commonly for such as had sacrificed; they might, if Prisoners, get a present Release, and stop the vulgar from informing against them, and bringing them into further Troubles. And this was, Ep. Cleri Rom. ap. Cyp. Ep 30.per nefarios Libellos, by Libels, Certificates, or Tickets, Granted by the Magistrate for that Purpose.
Some, tho they would not go and sacrifice openly, and in sight of the Heathens; would subscribe a Profession, that they were Worshipers of Mars, Jupiter, or other Heathen Deities; and offer, or send it themselves to the Magistrate, thereby to obtain his Discharge. And these, †-Quo non minus, quam si ad nefarias aras accessissent▪ hoc ipso quod ipsum contestati fuerant, tenerentur, ap. Cyp. Ep. 30. Ed. Ox.say the Clergy of Rome, in their Epistle to S. Cyprian, a… as Guilty, and to be censured as severely, as if they had indeed gone to the wicked Altars; because, tho falsly, they professed and testified, that they did go thither.
Others, a little more tender, would not begin these Libels, and Promote them themselves: but yet they would be willing to accept the Benefit thereof, if sent in to them, either by the Favor of the Magistrate, or Procurement of their Friends. And these also they condemn, having writ, as they ‖Ibid.tell Cyprian, against those also, that accepta fecissent, that is, as *Annot. in loc.Rigaltius notes, had accepted of such false Libels, when sent in to them. By which acceptance, adds he, they did ratifie what was contained therein. Which was, that on such a Day, such an one went into the Capitol, and burnt incense to Jupiter.
Some of these, were concerned so far, as to give order for Procuring these Certificates and Discharges: sending in sometimes, a Gentile Friend, or Servant, to Sacrifice, and ejure Christ in their Place. Which being accepted, by an indulgent, or corrupted Magistrate; they got a Certificate, or Libel, from him in the others Name, to protect him against Informers, or if in Custody, to procure his Release. But concerning these, †Non est immunis à scelere, qui ut fieret imperavit. ib.he is not free from the Guilt, say they, that ordered the evil thing to be committed. *Licet Praesentes cum fierent non affuissent, cùm praesentiam suam utique ut sic scriberetur mandando fecissent. Ib. Ep. 30.Tho he was not present in person, when his Friend subscribed for him; yet was his ordering that Subscription, tantamount to his Presence at it. When the other did it for him, saith ‖—Fecisse se dixit, quicquid alius faciendo commisit—Et illa Professio Denegantis; Constellatio Christiani, quod fuerat, abnuentis. Cyp. de Lapsis, p. 133. Ed. Ox.S. Cyprian, he did therein Profess to Do it himself. That Libel is a Profession of a Denyer; it is a Christians Testimony, that he renounces his Christianity.
Others stuck at this Procurement. But yet, if either the forwardness of a Friend, by Sacrificing for them, as I have hinted; or the Favor of a Feed and Corrupted Magistrate, would procure them such a Libel and Certificate, without their knowledge, or intermedling in it; they would Consent to take the Benefit thereof, and to have it publickly read, and pleaded for their Discharge in Court. But to these, says the forecited Epistle, †N…c est alienus à Crimin…, cujus Consensu, licet non à …e admissum Crimen, tamen publicè legitur. ap. Cyp. Ep. 30.Neither is he free from the Crime, tho himself did not commit it, if he Consent for his own Benefit, to have it pleaded in his Name, and Publickly read in Court.
Thus early, did the Christians Fears and Necessities, put them upon feigned Shews, and insincere Compliances, with ill things; making a false Shew of Doing, what really they neither did, nor durst do. And thus were their hypocritical Appearances, and ungodly Evasions, rebuked and censured by the holy Zeal, and downright Honesty and Simplicity, of the Primitive Fathers. To appear to the World, as obeying an unlawful Edict, was equally scandalous to Religion in the Eyes of Men, as if really they had been obedient to it. And therefore they rated such external Seemers and Appearers, as Real Observers. ‖Qui vult videri propositis adversus Evangelium, vel Edictis▪ … Legibus satisfeciss…, hoc ipso jam paruit, quod videri paruisse se voluit. ib.He that would seem, say they, to have satisfied any Edict, that injoyns a thing against Religion; in that very thing pays Obedience to it, that he studies to be thought obedient. When called to own a Truth, by openly Refusing what we hold a Sin to Practise: *Ibid.Qui fallaces in excusatione praestigias quaerit, negavit: He that seeks to make the Imposer believe he doth what is required, and falls to fallacious Tricks, and cozening Compliances in Excuse, Denies his Duty, as if he had Done what he required him, was their Judgment, as I noted before. And this must hold alike, in all Duties. For if any thing is a real Wickedness; greater, or less, alters the Case betwixt it and any other, only as to Degrees. But, if such False Seemings, are really partaking in ill and hypocritical Shews, as appears from the preceding Instances; we may no more Partake, or act an hypocritical Part, in a less, than we may in a greater Wickedness.
By all which, I think it sufficiently appears, that all we can expect, in such external Observances of Significant Days, or other things, is to pass for Hypocrites and Dissemblers with God and men, if we say we do not mean what such Meeting doth, and as we thereby profess. Or, to be taken to Do the thing, which we in heart Condemn, from our having Done that, which is the outward Profession of it. We Do in Moral Estimate, what we Do visibly, and what we would be thought to Do. So that how little soever the Heart goes along therewith; if we appear among the Practisers of an ill thing, and Do as they, who are for it in outward Profession and Observance; we shall be censured among them, and being found in their way, must expect to share in their Condemnation.
I know 'tis said by some, when they do not answer the Signification of these Assemblies, that they join only at the innocent Parts of the Service there Performed, and pass over what comports not with their Consciences. Which Palliation, and Excuse, for what is wrong; makes many innocent and well meaning Minds, who would Neglect no opportunity of serving God, to resort thither, for the sake of all that is Good and Right in the Service, on such Occasions. But they consider not, that the things they are afraid to promote, or joyn in, are Signified and Declared, by the very Meeting; and not only by some particular Prayers, which are put up there. And in coming to such an Assembly, they profess to have what it means, by their Appearance, as well as by some Passages in the Prayers. The Edict that calls them thither, fixes a Signification, and tells them for what purpose. And their coming upon that Summons, is a Profession of setting on that Purpose. Thus it would be thought in any Case, where Men are invited and called in by their Friends, to seek a Blessing from God, on some Conspiracies, or hazardous Undertakings. Tho then, there would be some good Confessions of Sin, and other ordinary Devotions, to fit them for more Prevalence, and to accompany those Prayers which are more special for the Design… yet must all, who appear there on such an in… mation, expect to be judged, both by God an… men, as Parties with them therein. And thus 'ti…, as I have observed, in all the foregoing Instances: there is a Signification and Profession, in the very Act or Observance it self.
And this, I think, makes the Case of joyning in these Assemblies, Different, as to this Point, viz. of professing contrary to our Sentiments; from that of our joyning in the Daily Service of the Church, tho that happen to have some Passages which we cannot in Conscience joyn with, if those Passages are otherwise tolerable, on account of their Unlawfulness. For the intent, and signification of our Meeting in the daily Devotions, is not to profess a determinate Approbation and Concurrence in these scrupled Passages; but for Devotion at large· We come to them, to do God Honor and Service, and to seek Supplies for all our own, and others Necessities. So that our Presence there, is to concur in the Religion of the Day, or Devotion in the just Latitude thereof. And it cannot be gathered, merely from our being there, or Presence alone, that we are for these scrupled Passages; since, were we against them, we might still be there for so many other Purposes: but from some other external sign, or saying Amen to them still as they come.
… as for these other Assemblies, the thing … is signified, not only by some particula… …ssages in the Form, but by the whole Meeting. And accordingly, our Concurrence therein is professed, not only by our saying Amen at such Passages, but by our Appearance at the Meeting. The Day it self is instituted for that D…sign: it is the next or ultimate End of all that is then done, which, first or last, is for speeding, and carrying of it on.
Indeed, it highly concerns men, to look to the Matter and End of their Prayers; that they be for good things, and to set on none, but good Designs. To pray for ill ones, is to make our selves Parties to them, and to partake in Guilt and Punishment, with the Actors themselves. If any come, that brings not this Doctrine, bid him not God speed, saith St. John; for he that biddeth him God speed, is partaker of his evil deeds, 2 Joh. 10.11. Where we cannot with a safe Conscience assist, we cannot pray; for Success is more from Providence, than from humane Means; and therefore Prayers are among the highest and most valuable Assistances. To lend Prayers to ill things, is not only to assist and partake in the ill; but to prophane and pollute those most Sacred things, our Prayers themselves, and turn them into the rankest abominations. For any ill, or forbidden thing, is never so abominable to God and all good men, as when it is not only against God, but offer'd to him. When it creeps into our very Prayers, and stains and pollutes them, which should be pure, as the God they are offer'd to, and purge away all our other Pollutions. Which is, as much as in us lyes, not only to disobey and provoke, but to rifle God's own Holiness, to tempt him to our Sins, to try if we can make him a Party to our Wickedness, and draw him in to be as deep in any unjust, ungodly, or otherwise forbidden thing, as our selves; than which it is not easie to conceive, what can be a greater Abomination. Prayers, are among the plainest and greatest Expressions of Piety, when put up for good things; but, when pressed to procure, or speed on ill ones, they become themselves a grand Impiety, the vilest Prostitution of the most Sacred things, and so many horrible Prophanations.
But the Effect of all this, must only be to make men consider well, the lawfulness of the things, or ends, they set on by their Prayers, their Fastings, or Thanksgivings. If they are appointed only for what is good, they are an excellent means of Success, as well as Ministery of Religion. But if in any Case, men see they are pressed to ill purposes; there they must not pretend to comply with, or meet at them. The very Meeting, for what they cannot pray, or assist in, is but in the Presence, and House of God, to mock both him and their Brethren; and shews not so much of Devotion, as of sinful Fear, Hypocrisie, or Dissimulation.
Thus, is it the Care of true Christian Simplicity, not to decieve, or tell a Lye in Actions, more than by False Speeches and Expressions. It will neither falsifie in Words, nor Practice. It is not for declaring and professing that in Deeds, which we never think of in our Hearts: being equally against that, whether it be Word or Action, which is equally deluding. Deceit is the thing, which it seeks to shun: as St. Paul intimates, when he opposes, speaking the Word of God, as of Sincerity; to Corrupting, or, as 'tis in the Margin, Dealing with it deceitfully, 2 Cor. 2.17. And, as S. *Hom. 3. in 2 Ep. ad Cor. p. 557. Ed. Savil.Chrysostom notes, when he explains, not in worldly Wisdom, that is there opposed to Simplicity and godly Sincerity, by foreign, i. e. not deceitfully. Chrysost. in 2 Cor. 1.12. And Deceit, may be brought about as effectually by Carriage, as by Words and Expressions, which therefore Simplicity takes care to prevent in both.
I add, lastly, upon this Point, as it will not stoop, either by Word or Deed, to utter Lyes it self: So, neither will it make use of others Falshoods, or have the like done by them, for its Advantage. Under the sharp Tryals, and pressing Necessities of the Primitive Persecutions, the Libellatici had got a Trick, as I observed, by bribing and corrupting the Officers of Courts, to buy Certificates, of their having done Sacrifice to Idols, when, in truth, they had not. This was a very false and wicked Artifice, against the Practice of Truth, and the Spirit of Confessors, shewing too little care of the Honour of God, and Religion, or of their Brethrens Souls, and too much of their own Dangers. And accordingly, as I have shewn, fell under the just Censures of the Church, in the Primitive Times.