Of Peace and Contentment of Mind, Book 3 · Chapter 10
CHAP. X. Of Obſtinacy.
OBſtinacy is a compound of pride and ignorance. It is an overthrow of the right polity of the ſoule, where the will muſt conſult reaſon; but Obſtinacy makes reaſon to conſult the will, ſo that a man will do or maintaine a thing, not becauſe it is reaſonable, but becauſe he did it and maintained it before. Ignorance begins, which hoodwinks the underſtanding with errour: Then comes Pride, which pins that hood faſt about his eyes, pretending that it is a ſhame for a man to go from his opinion.
By Obſtinacy a man comes to that deſperate caſe of the ſoul, which Philoſophy calls feritas, that is, a ſavage brutiſhneſſe incapable of all vertue and diſcipline. For he muſt be either in god or beaſt that takes his inſtinct for his perpetual rule and ſets before him his preſent will and doing as an immutable patterne of that he muſt will and do for ever after.
When Obſtinacy hath thus ſhut the dore unto diſcipline and ſtopt a mans ear againſt counſell, one of theſe two evills followeth, Either he is hardned in evill without remedy; Or if by chance he light on the right ſide, he ſpoiles it as farre as in him lyes; maintaining truth and equity, not becauſe it is ſo, but becauſe he will have it ſo.
There is no greater enemy to Chriſtian wiſedome then that ſtubborne diſpoſition. For thereby a man ſtands in direct oppoſition againſt God, challenging to himſelfe that which belongs to God alone, even to make his will a reaſon and a law. When the light of reaſon, or the word of God, or the manifeſt courſe of his providence, declares to us what the will of God is, nevertheleſſe to ſet our will againſt it, out of a pretended conſtancy in our former opinion and inclination, what is it elſe but to make warre againſt God?
As Obſtinacy is odious to God, ſo it is odious in ſociety. It makes a man troubleſome, ridiculous, and the undoer of himſelfe; And of his Country alſo, if he be aſsiſted with power, and hath many perſons and buſineſſes depending upon him. Expect neither wiſedome nor faire dealing, nor ſerenity within, nor good actions abroad, where the will takes no counſell of reaſon. There is no place left for amendment, when one thinkes himſelfe obliged never, to alter his minde.
As Obſtinacy hardeneth opinions it doth the like to paſſions, to thoſe chiefely that have melancholy for their fewell, as ſadneſſe, hatred, envy, and love alſo, for of theſe growne once inveterate many times a man can give no reaſon, but that he will continue as he hath begun.
This vice is a baſtard imitation of Conſtancy, whoſe name it borrowes, but very injuriouſly: for conſtancy conſiſteth not in ſtedfaſtneſſe to a mans own will, but in a firme adhering to goodneſſe. That which is good one time, perhaps will not be ſo another time. Righteouſneſſe indeed is alwayes one and the ſame, but variety of incidences and circumſtances makes it change faces. As the needle of the compaſſe that ſtands ſo fixt upon the North, not to be mooved from that point by the greateſt tempeſts, yet will in an inſtant turne to the South when the ſhip is gone beyond the Equinoctiall line, and to that contrary point will keep with the like ſtedfaſtneſſe ſo long as it is in that hemiſphere: Likewiſe, a wiſe and good man will be firme in his reſolutions, where his duty calls him; So becauſe his duty lyes not at all times the ſame way, his reſolutions alſo are not bent at all times the ſame way, but will turne with his duty. Jeremiah deſired ſincerely the preſervation of the Kingdome of Juda, & the liberty of his Country; But after that Zedekiah had taken the Oath of allegiance to the King of Babylon, he adviſeth Zedekiah and his people, to yeeld Jeruſalem to him.
In vaine Obſtinacy aſpireth to the praiſe of a great and brave ſpirit, it is rather a womaniſh narrowſpirited weakeneſſe. It was the proper ſaying of a femall, Mene incoepto deſiſtere victam! Muſt I be overcome and deſiſt from my purpoſe! Great houſes have ſome roomes for winter, ſome for Summer, and ſeverall apartements for ſeverall Offices; But in ſmall cabines the kitchin and the bedchamber are all one, and the ſame ſtill in all ſeaſons: Even ſo great ſpirits have a ſpace for diverſity of counſels, according to the diverſity of occurrences, and various conſtellations of times and buſineſſes which continually alter; but they are narrowbreaſted men that have but one reſolution and one courſe to carry them through all things and times. It is for a low and timorous ſpirit to be afraid to change faſhion, and think himſelfe loſt when he muſt travell by a way that he never went before, whereas great ſpirits are complying, facile, univerſall; and their knowledge of the world, makes them finde nothing new or ſtrange.
Obſtinacy ſhould be overcome from the cradle. Even then a child ſhould be uſed to be contradicted, and as ſoone as the light of reaſon beginns to dawne in his young ſoul, he muſt be taught to ſubject his will unto reaſon. Growne men, hardned in that vice by ill breeding and the flattery of men and fortune, yet may be healed if they will remove the cauſes of the diſeaſe. Since then Obſtinacy is a compound of ignorance and pride, they muſt ſtrive againſt both; Good inſtruction will expell ignorance, and as knowledge growes, eſpecially that of God and themſelves, Pride will decreaſe, and they will become docile and ſuſceptible of better information.
And whereas Obſtinacy puts reaſon out of her ſeat, ſubjecting her to paſſion her naturall ſubject, they muſt endeavour to reſtore reaſon to her right place and authority, forbidding the will to determine before reaſon hath given her verdict; or to give a reſolution for a reaſon, for if the reſolution bee unreaſonable, one muſt go from it, the ſooner the better. It is unworthy of a man to have no reaſon but his will and cuſtome, and being asked why he perſiſteth in this courſe, not to give his reaſon for anſwer but his Paſsion. Indeed obſtinate men will give many reaſons of their fixedneſſe in their opinion; but let them examine ſoberly and impartially, whether their opinion be grounded upon thoſe reaſons, or whether they alledge thoſe reaſons, becauſe they will be of that Opinion.
While wee goe about weaning of our mind from obſtinacy, wee muſt take heed of falling into a contrary evill a thouſand times more dangerous; which is, to betray truth and righteouſnes, to complie with the time. For wee muſt never ballance whether God or men muſt be obeyed. We muſt not follow the multitude to do evill, though the world ſhould charge us with Obſtinacy. If our conſcience tell us, that wee deſerve not that charge, wee may reſt ſatiſfied; for wee are accountable to God of our opinion, not of the opinion that others have of us. It is Conſtancy not Obſtinacy to maintaine truth and good conſcience, even to the laſt breath, deſpiſing publique oppoſition and private danger. I joine truth with good conſcience, becauſe if the queſtion be of a truth which may be left undefended without wronging a good conſcience, it would be a fooliſh Obſtinacy to ſwimme againſt a violent and dangerous ſtreame to defend it. But if it be ſuch a truth as cannot be baulked without breaking faith with God and turning from a good conſcience, wee muſt perſiſt in it, and reſiſt unto blood when wee are put to it. And better it is to be called opiniatre, then to be perfidious.