Of Christian prudence, or, Religious wisdom not degenerating into irreligious craftiness in trying times

CHAP. III. Christian Prudence for Pleasing God, and a Good Conscience. And against Popularity.

A Fifth End is, to please God. This will take us off from Popularity. And to please our own Good Conscience. Of the contrary Ways of worldly Wisdom. Greatness of Numbers should not Draw to any thing, nor want of Number Drive from a Good One.

5. Fifthly and lastly, a fifth End, which Religi∣ous Prudence proposes to it self, is to please God, and a Good Conscience, by Doing things in them∣selves Good and Virtuous. Religion is not for Shows, but Realities: and God is for Truth, not Appea∣rances. And therefore Spiritual Prudence, which aims to be wise for Religion, and for God, is for securing those solid and substantial Goods, or those

things Good in themselves, which Religion pre∣scribes, and God approves: not what passes for Good in the mistake of the World, or in mens dis∣eased Apprehensions.

These Good things it doth, that it may please God. His Will is the Cause and Rule of Duty, and Goodness; and his Approbation is the recompenc•• thereof. To Do what is Good, for other Ends and Considerations, may be Fleshly Design, or Human Discretion; but to Do it, that we may thereby please God, is Religion and Spiritual Wisdom. The Great aim Religious men have in all these things, is that God accept them. And they have enough, when he accepts a Service, tho here it meets with nothing but Persecutions, instead of Recompences. To be able to keep up with this, and think pleasing God enough, whoever else be Displeased at us, is to act like our Fore-runners in the Faith, who did all things to be accepted with him, 2 Cor. 5.9. to be praised and commended by him, or have him approve them, 2 Cor. 10.18. Rom. 2.29. to have our Eye single, or that Purity and Sincerity of intentions, which must make the whole Body full of Light, or carry us to a Discharge of Duty in the whole Compass of Conversation, as our Saviour says, Mat. 6.22.

This thinking is enough for our Practice there∣of, that any way will please God, tho 'tis most Displeasing, and utterly Decryed by men: will take us from Popularity, or steering our selves by Publick Fame, and the Applause of men. And this is absolutely necessary, and one of the things to be first laid, in the way of Religious Wisdom. He that enters in that way, must fix this as a Rule, not to

Do what men will commend, but what really De∣serves to be Commended. To please them, that will be pleased with their Duty, and with his Doing of his Duty; but to please God, and a Good Conscience, tho for that all the World should be Displeased with him. Had men stood in the state of Innocence, we might safely have go∣verned our selves by their Pleasure and Applause, because then they would only have applauded Good things. But since all are faln from that, as the World now is, they are Generally most pleas'd with what most offends God, and cry up ill ones. They commend things, not for intrinsick Worth and Goodness, but for their Usefulness and Expedience, in serving Ends and Purposes. Or, for their Suitableness, not to pure Reason and In∣nocence, but to impure and corrupt Nature, and Fleshly Appetite. So that, as the Case now stands, if we will have their Applause, we must ordina∣rily want the Applause of God, and of a Good Conscience.

This being the state of all Times, always ren∣dred Popularity, or a Resolution to do or omit, what would Prevent offence, and Please the Peo∣ple, inconsistent with Duty and true Goodness. How can ye believe, says our Savior, and 'tis the same Case with all other discountenanced and exploded Duties, who receive honour one of another, and seek not the honour, which comes from God only, Joh. 5.44. The chief Rulers, even when convinced in their Consciences, would not confess Christ, because they loved the praise of men, more than the praise of God, Joh. 12.42, 43. And, if I yet pleased men, saith St. Paul, I should not be the Servant of Christ, Gal. 1.10.

He that will be Good therefore, and truly wise for God, must arm against Censure, and be con∣tent, as Christ, and his Apostles, and the best men in all times were, to hear himself call'd by hard Names, and pass through good and ill Report, 2 Cor. 6.8. Nay, in trying Times, especially if his Statio•• is any ways publick, it is scarce possible to avoid it; but in seeking to shun, he would, tho in a 〈◊〉〈◊〉 measure, run upon it. For whilst, for striking i•• with the Crowd, he is cryed up by those, who ar•• in the Wrong: he must expect t•• be cryed dow•• by those who are in the Right; whose applause tho it makes less Noise, yet ought to be of mo•••• Moment. We must not be dismay'd then, becaus•• the World is against a thing; but because there 〈◊〉〈◊〉 just Reason for it to be so. We must not begin 〈◊〉〈◊〉 because it is commended: nor give over a Dut•• or Good thing, because it is decryed. We mus•• resolve to look, what pleases God, not what 〈◊〉〈◊〉 please the Multitude: and then we are wise fo•• God, not foolish for the Company of Simpl•• men, and like to do what we ought to do.

Next to this of Pleasing God, is Pleasing the•••• own Good Conscience. And this is subordinate to th•• former, and a Consequent thereof; since we ca•• never in Conscience be pleased with our Selves but when we think God is pleased with us. Th•••• is a most wise End, and of mighty importance, 〈◊〉〈◊〉 be satisfied with our selves. Without this, we ca•• have no Happiness. If we are discontented 〈◊〉〈◊〉 our minds, whatever is without us, can neve•• please us. Nothing makes us happy, further tha•• we are pleas'd with it: and we can have no tru•• Relish of Pleasure in other Things, whilst we 〈◊〉〈◊〉

uneasie and displeased with our selves. Better all the World should be angry with us, than God and our own Conscience. So that the Wisdom, which would secure the Power and Honour, and afford us the Comfort and Pleasure of Religion, must always propose to it self the Doing what will Please God, and thereby our own Consciences.

And whether or no we have Done, what we know is pleasing to him, Spiritual Prudence sends us to learn, not from others, but from within our selves. This is our rejoycing, says S. Paul, the testimony of our Conscience, that in Simplicity and Godly Sincerity, not with fleshly Wisdom, but the Grace of God, we have had our Conversation in the World, 2 Cor. 1.12. And this is the great happiness of all upright Walkers, that all their Comforts are from a Witness within themselves. If our own Heart Condemn us not, then have we Confidence towards God, 1 John 3.21. Our own heart, is near us: So that at any time, when we please, we may ask it the Question. It is Privy to all our Actings: So that whensoever we enquire, it can answer us. And we are as privy to its Answers: So that we need not go to learn of any, what return is made to us. Such is the Advantage, of having this to learn, from the Te∣stimony of our own Hearts and Consciences. And to their Testimony, God, and Spiritual Wisdom, send us in this case. For, when the Question is about our own Actings, the Things of a Man, as the Scripture says, are best known to the Spirit of the Man himself, 1 Cor. 2.11. Tho we Do not know so much of others: Yet, under God, we are all able to tell the most of our selves, and no one else can say so much as our own Bosoms.

So that we must not fetch our Rejoycing from the Censures and Commendations of others; nor be Chearful or Dejected, according as they sur∣mise or think of us: But according as we know, by our own selves. It may be they are rash and unjust in their Censures, and judge us unheard; as, indeed, they are oft aptest to condemn us, who know least of us. But if all the while, our own Conscience can testifie 'tis otherwise; we may say with S. Paul, 'tis a very small thing with me, that I should be judged of you, or of mans judgment, 1 Cor. 4.3. If all the World speaks well, what is that, if we are accused in our own Consciences? And if we are acquitted there, that is worth ten thousand Witnesses, and what signifie all their Ac∣cusations? Let us take care therefore to Live so, as that we may be well Reported of in our own Breasts; and we need not look out for Comforts, from the Opinions and Reports of others. To know what is in us, for our Joy or Sorrow, we must not take our Account from Strangers, we are best known to our own selves.

But now, quite contrary to all this, is the way of Fleshly Wisdom. Its care and aim is, not how to please God, but how to come off among men. It is more concerned, for what is like to anger and of∣fend them, than for what will offend him. As the Chief Rulers, who, believing in Christ, knew to own him was most pleasing to God: But yet did not confess him, lest they should be put out of the Synagogue, Jo. 12.42. It is for suiting its Carriage, not to the Reality of things, but to their Diseased Opinions. Its Maxim, is not to side with the Truth, but to swim with the Stream. It is for Doing what is in

vogue, and seeming to approve what is by most applauded, whether it be good or bad. It will as∣sert an ill Cause, when the Multitude are for it; and desert a good Cause, when 'tis generally de∣cryed. It will renounce any Duty, or Virtue, when 'tis exploded: Strike in with the Oppressors of much envyed and hated Persons, when they are trampled under foot; tho it happens to know they are innocent, or knows not that they are in fault, or however faulty they are in other things, tho it believes they are greatly wronged in the pre∣sent Case, and suffer against Justice; it will always run along with all the Violences of the time: And that, as seeking, not what is really good, but what other men think and call so; not, as studying to please God, but to Live at quiet, and please the World, steering all its Course, not by Truth and Virtue, which are a certain fix'd thing, always one and the same; but by the uncertain Blast of Popularity, or vulgar Opinion.

Agreeable to this, we may observe it is the Rule of worldly wise men, to stand for Virtue and Duty, not when it has few Friends, and they must practise it alone; but when they have Company enough, to back and stand by them. They are for Truth and Good∣ness, when they have the strongest Parties, and the Cry of a Crowd, to approve and justifie them in that Cause: But not when the Cry goes against them, and they see no Numbers to joyn with. So that 'tis not Spiritual Truth and Goodness, but Worldly Strength and Number, which is highest in their Opinion, and takes most with them.

We may likewise observe, from the same influ∣ence and interposition of Fleshly Wisdom, even

among well-disposed Men, the great Difference be∣tween Suffering Duties, when cryed up, and the sa•••• when decryed by the Multitude. Men find it much easier, to suffer for a good thing, when the Shout of the People is for them; but very hard, when it runs all against them. Nay, there is a Terror in the Clamor of Rabbles, which frights many, tha•• dare even stand the face of Regular Justice. Flesh∣ly Wisdom, looks out still for some visible Sup∣port, and a fleshly Arm; which when it cannot have from Authority, and the Higher Powers, it would fain have from the Number of Partakers▪ Where it has inclination, it needs moreover to b•• heartened, and commended in a good thing. It is not mortifyed enough, to the Countenance and Cry of Men: Looking too much without it self to their Applauses; and too little within, to the Commendations of God and a Good Conscience▪

Whereas, by all the Rules of God, and true Wisdom, if a way is bad, no Authority of Num∣bers, or Press of the Multitude, must bear us along with it. Thou shalt not follow a multitude to do evil, saith the Law, Exod. 23.2. If sinners entice thee, whether more or fewer, whether a Sinful Man or a Sinful Nation, consent thou not, saith Wisdom, Prov. 1.10. When ill Men list themselves in Numbers, and Combine in Errors or ill things, they are un∣godly Conspiracies; and all that Love God, or themselves, must take care not to be drawn in, or go along with them. Say not ye a Confederacy to all them, to whom this people shall say a Confedera∣cy; neither fear ye their fear, nor be afraid. Sancti∣fie the Lord of Hosts himself, and let him be your fear, Is. 8.12, 13. Thus, must not we run in with their

wrong Opinion, or fear what affrights them; but instead thereof, what will offend him. When the World is bent upon ill things, as it ordinarily is, Good Christians must not think it will excuse them, to say they were born away in the same with the Torrent. But they must remember, that in their Baptism, they renounced the World; that Christ, tho he found his Followers in the World, yet has called or chosen them out of, or from among the World, John 15.19. and that they must not be con∣formed to this World, but transformed into a quite different Stamp, by the Renewal of their Mind, Rom. 12.2.

And on the contrary, if a way or thing is truly Virtuous and Good, no smallness of Numbers on its side, or scarcity of Adherents, can warrant us to forsake it. Our owning it at such times, instead of being excused, is more highly requisite, and most of all needed. For then, under all the At∣taques of its Enemies, it is to be supported by its Followers, and can worst Dispense with their Ser∣vice. It is then in want of Adherents, and so can least of all spare us. It is then like to be left Desti∣tute, and without help in its greatest need: which, instead of Releasing any, must incite every one, who would approve himself its true Friend, a Friend being born for Adversity, instead of flinch∣ing from, to appear for it, and put to his helping hand.

And accordingly the best Persons, have not Cowardly slunk away, but Couragiously stuck to God and their Duty, when they had the least Company, and were left to own and stand to it by themselves. When Jesus Christ, that absolute

Patron and Advocate for Virtue, appeared in the World: He was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Sign spoken against, Luc. 2.34. When the Apostles after him, came to embarque in its Cause and Interest, they were a Sect every where decryed, Acts 28.2. the whole World in a manner stood at gaze, and they were made a gazing-stock to the World, by Reproache•• and Afflictions, Heb. 10.33. being made a Spectacle, or * 1.1 Theatrical Show, to the World, to Angels, and to men, 1 Cor. 4.9. Confessing the Truth bravely and undauntedly, as did all the Primitive Saints, under all the Discouraging Crys and Persecutions, of Popular † 1.2 Tumults and Uproars, as well as of Courts and Judicatures. Noah was a Pattern, and Preacher of Righteousness to the old World, when the whole Earth had corrupted themselves, with one Voice Decrying his Virtue, and Deriding his Preaching and Provision of the Ark, and were full ripe for Ruin by the Flood, Gen. 7.1. 2 Pet. 2.5. Elias, was true to God and Religion, and jealous for them, when he had none visibly to side with him, and take his part, all the Prophets, as he com∣plains to God, being slain with the Sword; and I, even I only am left, and they seek my Life to take it away, 1 Kings 19.10. Jeremy asserted the Truth, and way of God, when he alone was to be a Defenced City, and a Brazen Wall, against the whole Land, Jerem. 1.18. when he was a Derision to all his People, and their Song all the day, Lam. 3.14.

In the great Article, of the Divinity of our Lord, S. Athanasius was almost left by himself, and there was, as it was said, Athanasius contra Mundum, or Athanasius on one side, and the whole World on the

other. And to those who then objected the † 1.3 Pau∣city of its Numbers, and measured the Authority of a Doctrine by the multitude of Applauders; he suggests, that Christ chose twelve Apostles, and armed these twelve, who were all simple, illiterate, and poor Men, with Truth against the whole World, who, tho so many more in Number, were yet all in the wrong. And these twelve, were not to follow ten Thousand: But the ten Thousand were to Compose themselves to the Way and Belief of these Twelve. Who, as he goes on, when St. Stephen stood alone, Derided by all, and Stoned to Death, would not rather have been on the Side of this single oppressed Man, than of the Nume∣rous and Persecuting Vulgar? Or, on Phineas's, who went out alone for God among the Jews? Or, on Noah's, to have been saved with those few Souls in the Ark, when the universal World were destroyed by a Deluge? 'Tis Good, 'tis Good, for a just Man, tho he be but one, and stands alone, to shew a Confessorian Liberty, and Profess the Truth boldly and freely, and this way to break the Power of Error and Wickedness, tho standing on the united Votes, and concurrent agree∣ment and approbation of the Multitude. And as for the Weight of Numbers, a Multitude without De∣monstration, Proceeding only by Will, is fit to imprint Fear, not to persuade Belief. Tho some Multitudes I also Reverence, viz. that which corrects Fatherlike, and gives Demonstration, and keeps to the old Way, not rejoycing in Innovation. Not that Multitude, which is hired by Gifts and Flatteries, or hurryed aside by Ignorance and Unskilfulness, or which is lapsed by Fear and Terror, or that prefers a Momentany Enjoy∣ment of Sin to eternal Life, * 1.4 says that Good Father,

to those who took the judgment of the Multitude, for 〈◊〉〈◊〉 Proof and Evidence of Truth.

Thus has it been the care of Good Men in all times, and must be ours when God shall call us to the Tryal, if we will be their true followers, to stick firmly to their Duty, whether with, or with∣out Company. They were resolved to adhere to it, tho all the World did Desert it. They had Determined beforehand, to sacrifice every other Interest to that, and to stand or fall with it. And therefore, wheresoever it called, they readily fol∣lowed: not considering, whether it were with the Cry, or against it; whether any body else went along to back them, or all stay'd behind. Wha•• the Poet said, in the Character of the Good and Up∣right Man; that † 1.5 neither the Madness and Heat of the Rabble, calling for an ill thing; nor the Face of •• Tyrant Menacing and Commanding it, can shake 〈◊〉〈◊〉 virtuous Stedfastness: is a Pitch, that, whilst other•• content themselves to talk of, they still made visi∣ble in their Practice.

I add in the last place, concerning all the fore∣cited Ends of Christian Prudence, that tho, being Flesh as well as Spirit, we are allowed to have o∣ther lower Ends: yet is it one of its Rules, when we cannot serve both, to give up the inferior, to serve the main End. It will part with our Worldly Goods and Convenience, to preserve all the fore∣said Ends of Duty and Innocence, of the Honour of Religion, and a good Conscience; and fore∣go any Good of our Bodies for the Greater Good of our Souls. This is implyed, when this Pru∣dence is recommended and required by our Lord, under the Name of the wisdom of the Serpent,

Mat. 10.16. For his chiefest care, as has been com∣monly noted, is to save his Head. And as the Ser∣pent, says S. * 1.6 Chrysostom, upon the Place, gives away all first, tho it be his Body it self to be Cut in pieces, that he may thereby Preserve his Head safe: in like manner, says our Lord, be thou ready to Surren∣der up all things, tho all thy Possessions, tho thy Body, yea, tho thy Life it self, to preserve thy Faith. For that is the Head, and Root of all. And so long as that is kept, tho thou losest all the rest, yet shalt thou recover all again with Greater Magnificence at last. —Requiring thee, to shew the Wisdom of the Serpent, ••e warns thee not to lose what is of most account, and when a Blow doth come, never to receive it in a Prin∣cipal, or most Vital Part. And this is a Rule of Worldly Wisdom too, to give up what is of less account, for the Preservation of what is of more. But its Fault here is, to subject Spiritual to Tem∣poral Ends, as may be seen in all the Preceding Instances thereof, which, in all Right and Rea∣son, ought to be set above them.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.2

  2 Cor. 6.5.
• † 1.3

  Non du∣bitandum est paucos Episcopos essepretio∣sos de me∣rito Con∣fessionis & invio∣labilisfidei▪ multos ve∣rò nulli∣ficari me∣rito hae∣reseos vel praevarica∣tionis, quia in causa veri, maxi∣me in cau∣sa Religio∣nis & sa∣crae Fidei, non nu∣merus nu∣merocom∣parandus est, sed pu∣ra illa Apo∣stolica fi∣des, proba∣ta exiliis, probata cruciat••b{us}, licet unius, multo∣rum insi∣delitatibu•• praepo∣nenda est. Faustin. & Marcell. in Lib. Precum, p. 13.
• * 1.4

  Tom. Op 1. p. 293, 294.
• † 1.5

  Non ar∣dor Civi∣um prava juben∣tium, non vultus in∣stantis ty∣rannimen∣te quatit folida. Horat. Carm. l. 3. Od. 3.
• * 1.6

  Homil. 34 in Mat.