Book 3, Chapter 2: Prudence

Of Questions concerning Prudence.

There are two main Questions of Conscience, which concern Prudence.

1. Question. How a man should practise Prudence or Wisdom?

This I acknowledge, is a high point in the life of man, and such, as cannot be resolved, as it ought, without great deliberation; notwithstanding I will do my endeavour to answer something.

Concerning Prudence, there are sundry things to be considered.

First, what is the beginning of the practise of this virtue: and that in a word, is the fear of God. This fear stands principally in two things; the first is, a reverent awe of the Majesty of God in all places, and at all times, whereby we are resolved, that wherever we are, we are in his presence, and whatever we think, speak, or do, it is wholly and perfectly known to him. The second is, a resolved care to walk as in the presence of God: that is, to keep his commandments, and to yield obedience to his Majesty in all things. Now that this fear is the beginning of wisdom, it appears by sundry places of scripture. Psalm 111:10. The beginning of wisdom, is the fear of Jehovah. Proverbs 3:7. The beginning of knowledge is the fear of the Lord: fools despise wisdom and understanding. Moses tells the children of Israel that herein stood their wisdom and understanding before the eyes of all people, that they observe and practise all the ordinances and judgments of God, which he had commanded them (Deuteronomy 4:6). And David professes of himself, that by his daily meditation in the law of God, and keeping his commandments, he became wiser than his enemies (Psalm 119:98), yes, of more understanding than all his teachers (verse 99), yes further, more prudent than the ancient (verse 100).

Secondly, we must consider the rule of prudence; and that is, spiritual understanding, whereby we are enabled to know and conceive spiritually truth and falsehood, good and bad. This Saint Paul wished to the Church of Colossae, when he says, we cease not to pray for you, and desire, that you might be fulfilled with knowledge of his will, in all wisdom and spiritual understanding (Colossians 1:9). And the same Apostle exhorting the Romans, to give up their bodies a living sacrifice, holy and acceptable to God, and not to fashion themselves like to this world; he makes the ground of his exhortation, and consequently the rule of their obedience thereunto, the renovation of their minds or understandings, to this end, that they might prove, what is the good will of God, acceptable and perfect, and answerably do and perform the same (Romans 12:2). And his reason is good, because though prudence be the rule of all virtues, as the ancient Philosophers among the heathen have affirmed, yet it itself must be ruled by a higher rule; which they knew not, namely, by spiritual understanding and knowledge, according to the word of God.

Thirdly, we are to consider what is the practise of Prudence; and wherein it consists.

In the practise thereof, two actions are required; the one, is Deliberation, whereby according to spiritual understanding, we advise what is good and bad, what truth and falsehood, what is to be embraced and done, and what not. The other is Determination, whereby we resolve upon former deliberation, to embrace, to do, to follow, and pursue the best things in every kind. And therein stands the very nature and form of true Christian prudence, when a man (upon due consideration of things and actions, together with their properties and circumstances) proceeds to a holy and godly resolution according to the rule aforesaid. Now the practise of Prudence in these two actions is very large, and consists of sundry branches. I will only touch the principal, and propound them in these Rules following.

The first Rule is this. A man must, in the first place, and above all things in the world, carefully provide for the forgiveness of his sins, and the salvation of his soul. This our Saviour Christ commands as a special duty (Matthew 6:33): Seek you first the kingdom of God and his righteousness. And sinners and unrepentant persons, are sundry times in scripture termed fools, as in many other respects, so principally in this, because they fail in this first point of wisdom, going on in their sin without repentance. The five virgins in the Gospel are for this very cause pronounced foolish, or fools, because they provided not for the oil of Faith, but did only content themselves with shining lamps, that is, a naked profession of religion and virtue; and for want of wisdom and prudence in this point, they were justly deprived of access into the bedchamber. Thus, the rich man, that had great revenues and abundance of worldly wealth, is notwithstanding termed by God himself a fool, because he gathered riches to himself and was not rich in God; that is, he minded earthly things, and placed his chief felicity in vain and transitory riches, not once forecasting, how to come into the favor of God, that he might be saved.

To this Rule I add that, which Paul by way of caution commends to the Ephesians (Ephesians 5:16): Take heed that you walk circumspectly, not as unwise, but as wise, redeeming the time. As if he should say, Play the part of wise men; take time while time serves, lay hold of the means of salvation, use no delays in heavenly matters, defer not your repentance from day to day: for the days are evil, and you may be surprised in your sins before you be aware.

2. Rule. We must use continual watchfulness against our enemies, but specially against our spiritual enemies. This watchfulness our Saviour commands often in the Gospel, but specially in Mark 13:33: Take heed, watch, and pray. Verse 35: Watch therefore, for you know not, etc. Verse 37: Those things that I say to you, I say to all men, Watch. And Saint Peter exhorts in like manner, Be sober, and watch: for your adversary the Devil as a roaring lion, walks about, seeking whom he may devour (1 Peter 5:8).

Now this duty stands principally in two things. First, that we diligently observe the danger, wherein we are, by reason of temptations. Secondly, that we daily labor to search and find out the secret counsels, practises, and enterprises of our enemies, and withal seek to prevent them. To this purpose, we must watch against the corruptions of our hearts, the temptations of the Devil, and the day and hour of our death, that we be not found unprepared. For our own sins are many; Satan is strong and subtle in his suggestions, and temptations; and death, though of all other things it be most certain, and cannot be avoided, yet it is most uncertain in regard of the time when, the place where, and the manner and kind, of what and how a man shall end his days.

Every man must measure himself by his own strength, and do nothing beyond his ability. This rule is set down, though expressed in other terms, (Romans 12:3). No man must presume to understand, above that which is meet to understand, but ought to be wise according to sobriety, as God has dealt to every man the measure of faith. An example of the transgression of this rule, we have in David's three worthies, who broke into the host of the Philistines, to fetch David the king water from the well of Bethlehem (2 Samuel 23:16). Which act of theirs, was a rash enterprise, and such a one, as David himself condemns in that chapter, because they went beyond their strength, to encounter with a whole garrison of men, they being themselves but few, namely three in number.

We must distinguish between the necessary works of our callings, that pertain to us, and other works that are out of our callings, and pertain not to us: and we must do the other, though we leave these undone. This rule is propounded in (1 Thessalonians 4:11). Meddle with your own business, that is, do the necessary works of your callings that belong to you, though you leave the other for the time undone. The contrary to it, is to live or to behave himself inordinately (2 Thessalonians 3:7). And we have an example of the transgression hereof in Peter (John 21:21), whom when Christ had commanded to follow him, he would needs ask him what John should do; Christ gives him this answer, what is that to you? In which words, he teaches that not only Peter, but also every man must attend upon the necessary and proper works of his own vocation, and not deal with other men's business; which because Peter did, he is by that answer secretly reproved, and justly condemned of curiosity in that behalf.

We must put a difference between things honest and of good report, and things dishonest and of bad report, and these we are to let pass, and only to do the other. (Philippians 4:8) Whatever things are true, whatever things are honest, whatever things are just, whatever things are pure, whatever things pertain to love, whatever things are of good report, if there be any virtue, if there be any praise, think on these things. To this may be added one caveat, that, of two evils which are both sins, we must not only not choose the less, but we are to choose neither. For their damnation is just, who affirm that men may do evil, that good may come of it, as the Apostle says (Romans 3:8).

Things of profit and pleasure, must give place to things that belong to virtue and honesty. This conclusion the light of nature teaches. Worldly men say, who will show us any good? But David's prayer is, Lord lift you up the light of your countenance upon us (Psalm 4:6). Godliness is the great gain: therefore all gain must give place to godliness (1 Timothy 6:6).

We may not trust men upon fair pretences, that they make to us, without further trial. This point was practised by our Savior Christ, who, though many believed in his name, when they saw the miracles which he had done; yet he did not commit himself to them, because he knew them all (John 2:24). And it is also verified by the common proverb, first try, and then trust.

We must give place to the sway of the times, wherein we live, so far forth as may stand with keeping faith, and a good conscience. We may not be temporizers, and change our religion with the times: but yet we may and must give place to times, as we give place to the stream, so that it be done with keeping of true religion, and good conscience. This rule was practised by Paul (Acts 28:11), who living among the heathen, was constrained to speak as they, and therefore he says, that he departed in a ship to Rome, whose badge was Castor and Pollux (Acts 19:10). Again, he was three years in Ephesus an idolatrous place, where the great goddess Diana was worshipped; yet in all that time he contained himself, and spoke nothing in particular against Diana, but only in general against false gods, saying, that they be no gods that are made with hands (v. 26). No, Alexander could not charge him with this, that he had in all that while, blasphemed their goddess Diana. Paul therefore was fain to yield to the sway of those times, that so he might do some good in Ephesus by his ministry. Whereas, if he had spoken against Diana directly, it had not been possible for him, to have done that good by preaching, which otherwise he did. Again, in the primitive church, the Apostles for the weakness of the Jews, did yield to the use of circumcision, and permitted abstinence from blood, and that which was strangled, &c. so far forth, as it stood with pure religion, and good conscience: and if they had not so done, they should not have won the Jews to the faith as they did.

IX. Rule. If we cannot do the good things that we desire, in that exquisite manner that we would, we must content ourselves with the mean; and in things which are good, and to be done, it is the safest course to satisfy ourselves in doing the less, lest in venturing to do the more, which cannot be, we grow to the extremity, and so fail or offend in our action. It is a good and wise counsel of the Preacher, to this purpose (Ecclesiastes 7:16): Be not just overmuch; and his meaning may be this; Be not too strict or curious, in effecting that which you intend, exactly, when you cannot; but rest contented in this, that you have done your endeavor; and take to the less, when the greater cannot be effected. In some countries, Popish images erected in churches, do stand undefaced. The good desire of the people is, that they may be pulled down; but this cannot be brought to pass. What then are they to do in this case? They must not grow to extremity, and pull them down themselves; but they must entreat the lawful magistrate for their removal, and pray to God, that he may be moved so to do; and in the mean time, rest content with that they have done, and wait the magistrate's pleasure. In the judicial law, by reason of the hardness of the Jews' hearts, sundry sins could not utterly be taken away, as divorcements, polygamy, usury. Hereupon, the Lord makes a law of toleration, without approbation; and did not remove them quite away, for that was not possible, in regard of man, for the time: but restrained the evil, that could not be quite off and abolished otherwise. And herein appeared the great wisdom of God, in making a law not to allow of, nor yet utterly to take away, but to moderate the practice of these sins in the Jews, for the hardness of their hearts. In like manner, in this our land there is the practice of usury, a sin that cannot, nor ever shall be rooted out utterly. For this cause, the states of this kingdom, have out of their wisdom, provided a law for the toleration thereof after a sort, and that upon special cause. For if the magistrate should have enacted a law utterly to abolish it, it would before this (in likelihood) have grown to great extremity. The same was the practice of the Apostles in their times, who yielded to bear with the use of circumcision for a time, when they could not otherwise utterly cut it off.

II. Question. Whether a man may lawfully and with good conscience, use policy in the affairs of this life?

Ans. There be four principal caveats, which being observed, policy may be used, and is not against Christian religion. 1. Nothing must (in policy) be said, done, or intended, to prejudice the truth, specially the truth of the Gospel. 2. Nothing is to be said, done, or intended, against the honor and glory of God, either in word, in deed, or in show. 3. Nothing must be wrought or contrived against justice that is due to man. 4. All actions of policy, must be such as pertain to our calling, and be within the limits and bonds thereof. For if any action whatever, be done out of that calling wherein God has placed us, or at least be not answerable thereunto, though it be plotted and attempted in never so great wisdom and policy, it is unlawful and not warrantable.

These caveats observed, it is not unlawful to use that which we commonly call policy. And the reason is this: when any business is to be done, we must make a twofold inquiry. First, into the thing to be done, whether it be good or bad, lawful or not lawful, commanded or forbidden. Secondly, into ourselves, whether the work in hand be agreeable to the calling of the doer, or answerable to that duty, which he owes to God and man. Now because both these are grounded upon the former cautions, therefore we conclude, that whatever business is taken in hand, and not suited to them, it has not good warrant, and so cannot be done with good conscience.

Yet for better clearing of this answer, let us a little consider the Scriptures, and the examples there recorded, touching this policy. In Joshua 8:5, we shall find that Joshua uses martial policy in the besieging of Ai, placing one part of his army in an ambush, and causing the other part to flee: for by that means, the men of Ai coming out of the city, and pursuing those that fled, the soldiers that lay in ambush, took the city and destroyed it. In 2 Samuel 5:23, David being to make war against the Philistines, asks counsel of God, and God teaches him policy; he therefore in his own example allows policy; and more especially those wise and prudent shifts in war, which we call stratagems or policies of the field. We have also the example of Paul for this purpose, who (Acts 21:26) feigns himself to have made a vow to be a Nazarite, that he might yield somewhat to the weakness of the Jews, who were not sufficiently informed in the doctrine of Christian liberty. This practice was warrantable, neither was it a sin in Paul: for he did it by the counsel of the church at Jerusalem (Acts 21:20, 24). And Paul himself never made mention of this, as of a sin, which he would undoubtedly have done, had it been sin. Again (Acts 23:6), when he was brought before Ananias the Priest, and the council at Jerusalem, being in some danger, he uses policy: for he pretended that he was a Pharisee, and by that means raised a dissension between the Pharisees and the Sadducees. And this was no sin in Paul: for he spoke no more but the truth, only he concealed part of the truth.

Now if it fall out otherwise, that policy be used, and any of these four caveats be not observed, then it loses both the name and nature of true policy, and becomes fraud, craft, and deceit, and so is condemnable. Example hereof we have in David (1 Samuel 21:14), who when he came to the court of Achish king of Gath, and saw himself in danger, he feigns himself mad. Which though he did to save his own life, yet his policy was not to be allowed of: for it tended to his own disgrace, (he being king of Israel:) and it was also dishonorable to God, who had appointed him to be the king of Israel. Again, that which is commonly called the policy of Machiavel, is here to be condemned. For it is not answerable to the caveats before remembered. Besides that, it is not only against the written law of God, but even against the law of nature. And the very foundation thereof, stands only in the practice of lying, swearing, forswearing, in fraud, deceit, and injustice.