A Saint or a Brute, Part 2 · Chapter 4
CHAP. IV. Holineſs is Beſt for all Societies.
REader, if thou be but a man that haſt the free uſe of thy reaſon, I have already removed the greateſt impediment out of thy way, and ſaid enough by confuting thy Infidelity, to prove that godlineſs is the Better part. Thou haſt nothing left now to ſay againſt it, but what fighteth againſt Reaſon in the open light, and therefore I ſhall find an eaſier task with thy underſtanding in all that follows, though with thy corrupted Will and Concupiſcence the conflict yet may be as ſtrong.
Well! if yet thou art not reſolved, that Diligent Serious Godlineſs is that Good part that all ſhould chooſe, and better then all thy worldly pleaſures, I ſhall now diſcover it to thee in theſe particulars.
1. I ſhall ſhew you that Godlineſs is Beſt for all Societies. 2. That it is Beſt for every Perſon. And that 1. It is the ſafeſt way. 2. It is the Honeſteſt way. 3. That it is the moſt gainful way. 4. That it is the moſt Honourable way: and 5. That it is the Pleaſant and Delightful way. Yea, that there is no other true Safety, Honeſty, Profit, Honour or Delight but what is to be found in this way. I lay not only all the reputation of my underſtanding, but all the hopes and happineſs of my ſoul upon the proof of this point. If I prove it not, I will confeſs my ſelf a fool and undone for ever. But if I prove it, let the ungodly make this ſad Confeſſion, and chooſe the Better part while they may have it.
1. And firſt, That Godlineſs is the Beſt for all ſocieties, (that are juſt) I prove thus.
1. Godlineſs doth Unite or Center all Societies in the Only Head and Center of Unity; that is, the Bleſſed God himſelf. A Common-wealth will never have Peace in a ſtate of Rebellion againſt their Soveraign, (unleſs he be one that they can overcome:) Nor Souldiers in a ſtate of Mutiny againſt their General: nor Schollars in ſhutting out their Maſter. God is the only Soveraign of the whole world. The godly all unite in him. Ungodlineſs is Rebellion againſt him. The Rebels are alwayes in his Power. There is no Peace nor ſafety therefore, nor any Unity, but an Agreement in Rebellion for a while, to any that are not by Holineſs united in him, and Loyal ſubjects to him, Iſa. 48. 22. There is no Peace, ſaith the Lord, unto the wicked.]
Object. But do we not ſee that the main Diviſions of the world are about Religion? Anſw. 1. Its true; but not by the truly Religious. The great quarrel of the world is againſt Religion in the life and practice of it. 2. It is unholy men that cannot abide to be accounted unholy, that are the chief dividers. 3. Among the truly Godly, there is no diviſion in the main, but only diffetences about the ſmaller Branches of Religion, which are Numerous, and leſs diſcernable, and leſs neceſſary then the common Truths. They are all Agreed of Truth enough to bring them to Heaven; and therefore enough to unite them in dear Affection upon earth. Nay there is not one of them that hath not a ſpecial love to all that he diſcerneth to be the ſervants of the Lord. If any be without this, he is ungodly. And we are not to anſwer for the miſcarriages of every Infidel or ungodly man, that will put on the Name of Chriſtianity and Godlineſs. If there ſhould be fallings out among the godly, they cannot reſt till they are healed and ſet in joynt again. But you muſt not then be ſo unjuſt as to conclude, that we can have no Unity, till we are in all things of a mind. May not men of various complexions be of one Society? Are not the multitudes of Veins and Arteries in your Bodies, united in the trunks and roots? It not the Tree one, that hath many branches?
Object. But God whom you will needs unite in, is far from us, and his mind unknown, and ſo is not the mind of Princes: and therefore we cannot unite in God.
Anſw. In things Neceſſary to our future Happineſs and preſent unity in special Love, the mind of God is more plainly and fully opened to us, then the mind of any Prince unto his ſubjects. What precepts can be plainer, then to Love God above all, and our Neighbour as our ſelves, and firſt to ſeek the Kingdom of God, and to Repent and Believe in Chriſt? How plain are the Articles of our Faith and the ten Commandments? Diviſions have been about niceties; I hope God will call back his Churches to the Antient ſimplicity and Practical Godlineſs, and then the Chriſtian world will be agreed, except the wicked.
2. Godlineſs propoundeth and proſecuteth the moſt Uniting, Excellent, Powerful End, for all that duty that ſhould advance Societies: and therefore muſt needs be Beſt for all Societies. God and Heaven is the common End of all the Godly. They are Agreed every man of them in One End; and ſo are not others. Their End hath that Power in its attractive Excellency, by which it can do the greateſt things that are to be done with the will of man. The Ends of the ungodly are ſmall and childiſh toye… ▪ Our End alſo is as the Sun, ſufficient for all; and therefore … matter of contention: All may have God as well as One, without diminiſhing the happineſs of any.
3. Godlineſs takes away the Ball of the worlds contention, that ſets men everywhere together by the ears. It teacheth men to ſlight the Honour and Vain-glory that the Gallants will fight and die for: And to contemn that wealth, that Towns, and Countries, and Kingdoms are divided and deſtroyed by. It teacheth men to ſlight that Money, the Love of which is the root of all evil, 1 Tim. 6. 10. It ſheweth men a better Treaſure, and not only Verbally, but Effectually teacheth them to trample upon that which the tumultuous world doth ſo much ſcramble for, and ſeek by ſuch rapine, oppreſſion, deceit and blood. If all the Ambitious climers and State-troublers, were truly godly, they would quietly ſeek for higher Honours. If all the covetous Noblemen, Souldiers, Landlords, and Rich men were truly Godly, they would never ſet both City and Countrey into combuſtions, and poor oppreſſed families into complaints, for the Love of Money. If thieves turned godly, you might travail ſafely, and ſpare your locks, and, keep your purſes. If Tradeſmen were all truly Godly, deceit would not ſo break their peace. What is there for Societies to ſtrive about, when the bone of contention is taken away, and Godlineſs hath caſt down the Idol of the world, that did diſturb them?
4. Godlineſs takes down the great diſturbing and dividing Principle in mans ſoul; and that is, Selfiſhneſs: And it both commandeth and worketh ſelf-denyal. Every ungodly man hath a private End, and a private Spirit, and Intereſt, that is dearer to him then any other. So many ungodly men as there are, ſo many Ends and Intereſts: And how then can there be a Poſſibility of Unity? The wiſeſt Law-givers could never yet contrive an effectual courſe for the uniting of all theſe. If Selfiſhneſs were down, I ſcarce know what ſhould trouble the peace of Kingdoms, Cities, Families, or any other Societies. Thou ſhalt love thy neighbour as thy ſelf: Or, [Thou ſhalt not covet] is the ſumme and concluſion of all the Law of God, concerning our carriage one to another. And it is Godlineſs and nothing elſe that perfectly teacheth, and truly (though imperfectly here) effecteth this Self-denyal: (But of this elſewhere.)
5. Godlineſs hath the moſt perfect Righteous Laws; and therefore is … all Societies. If God can make better Laws then man, then this is paſt all queſtion. His Laws require nothing but what is for mens good. They preſcribe nothing that is diſhoneſt or unjuſt: They promiſe the greateſt Rewards to the obedient: They drive on the backward by the threatning of the greateſt puniſhments. Their Authority is higheſt and moſt unqueſtionable. They all proceed from one abſolute Soveraign, and are the ſame to all the people of the world: They change not, but are to endure to the worlds end. Whereas all the Laws of men, are limited to their own Dominions, and endure but while their power can enforce them. They are ſubject to errour and injuſtice; and are not the ſame in one Countrey as in another; or in one age as in the former: and their Rewards and puniſhments are but temporal: and therefore though under the Laws of God, they are neceſſary for the Government of Common-wealths, yet without Gods Laws they would be utterly inſufficient.
6. The way of Holineſs is contrary to all Evil whatſoever, and therefore hath nothing to diſturb a Common-wealth: It is true, we cannot ſay ſo of the perſons, becauſe they are but imperfectly ſanctified. Were they in all things ſuch as their Lord, and Rule, and Religion do require, they would have nothing that might be injurious to any. But ſurely as a ſick man or a lame, is better then a dead corps; and as a man of mean underſtanding is better then an ideot, and a mean Schollar better then the illiterate; ſo a man imperfectly ſanctified, is better in a Common-wealth, then the ungodly. You blame not the Laws of this Land, becauſe that Thieves and Murderers break them: The Laws are Good, if they oblige men to nothing but what is Good, though bad men break them. The Rules of Chriſtian Religion are moſt perfect, and direct or command men nothing that is evil. There may be faults in us, but there is none in the holy Laws which we deſire and endeavour to obey. Religion therefore is the way to the perfecting and ſecuring of all Societies, and the want of it ſubverteth them.
7. Holineſs doth not only tell men of a right way, and ſhew them their duty, but alſo effectually Diſpoſeth their very minds to the performance of it, and cauſeth them to walk therein. The nature of it is, to be the very Right Diſpoſition of the heart, and right ordering of the life. The truly gracious ſoul is habitually an enemy to all known ſin, and addicted to obey in all known Duties: And ſurely perſons thus habituated, are liker to live according to their Diſpoſitions, then others to live well that hate the good in their hearts which they ſhould practiſe. Mens Laws can command good, but cannot give men good hearts to practiſe it, as God doth by his ſervants. If you cannot tell whether wicked men that love ſin, or godly men that hate it, are better members of a Commonwealth, you know not what Societies are for.
8. Holineſs deſtroyeth the root of iniquity, and teacheth men to hate even ſecret ſins, which are in the heart, or which none can ſee but God alone. The Laws of men reſtrain the Subjects but from open injuries: but Holineſs reſtraineth men from doing the moſt ſecret wrong to others, or once thinking, ſpeaking, or contriving any evil againſt them. It reacheth the conſcience; it cleanſeth the heart, from whence all evil doth proceed. 2 Sam. 12. 12. Deut. 27. 24. Pſalm 90. 8. Eccleſ. 12. 14. A man fearing God, as ſuch, dare not deceive or wrong another, though he were ſure that it would never be known on earth: For he knoweth that the Lord is the avenger of ſuch things, 1 Theſ. 4. 6.
9. Holineſs cementeth the members of all Societies with the ſtrongeſt cement of endeared Love. It bindeth them together in the bond of Charity. He is not Godly that Loveth not all men, even his enemies, with that common Love that is due to humanity, and that Loveth not all that Fear the Lord with a ſpecial Love. Pſalm 15. 4. Joh. 13. 34, 35. & 15. 12, 17. 1 Joh. 3. 14, 23. & 4. 7, 11, 12, 20. Luke 6. 27.
10. Holineſs maketh Princes and Rulers a double bleſſing to their people. It maketh them the more Divine, and bear the more excellent Image of God: How precious is the name of a David, an Hezekiah, a Joſiah, a Conſtantine, a Theodoſius, (though they had all their falls) in compariſon of the name of a Saul, a Jeroboam, an Ahab, a Nero, a Julian▪ O how ſweet is the name of a Godly King in the Subjects mouthes? Even thoſe that are enemies to Godlineſs as in themſelves, (becauſe they cannot endure to be curbed and troubled with it) do yet uſe to admire and honour it in their Kings and Governours. Authority and Holineſs conjunct are two ſuch rayes of the Heavenly Majeſty and Goodneſs as place man in the ſtate of higheſt excellency on earth, and make him ſo much to reſemble his Creator, as hath given ſuch the higheſt place in the eſteem and honour of the world, of any mortals: And it is not eaſie for a people to value ſuch Holy and Pious Princes and Governours too highly, or to be ſufficiently thankful for them unto God.
1. Holineſs effectually teacheth Governours to Rule for God: To ſet him higheſt, and make it their work to ſeek his Glory, and to avoid all ſelfiſh contradictory intereſts; and to own nothing that ſtands at enmity with his honour: but to judge that they have moſt happily attained the ends of their Government and lives, if they have promoted the Goſpel and Kingdom of Chriſt, and the work of Holineſs in the world.
2. Holineſs will cauſe Rulers to preferr Gods Laws before their own; and to be examples to their Subjects of obedience to God; and to deſire that all men ſhould ſtand in far greater awe of God then of them: It will make them careful to form all their Laws and Government to the pleaſing of God, and promoting mens obedience to his Laws; and to take heed that there be nothing in them injurious to Chriſt, or contrary to his Will. It will teach them with David to enquire of God, and make him their Counſellour: And with Joſiah, to ſearch the Book of the Law, and humble themſelves when they have violated it. And with Joſhua, Not to ſuffer it to depart out of their mouthes, but to meditate in i… day and night, that they may obſerve to do according to all that is written therein: And then God hath promiſed to make their way proſperous, and to give them good ſucceſs, Joſh. 1. 8.
3. Holineſs will cauſe the Rulers of the world to Love thoſe that are Holy, and to promote the Communion of Saints, and to be Nurſing Fathers to the Church, even that part of the Holy Catholick Church which they are entruſted with; and to protect them from the violence of men: It will keep them from the ſins of Jeroboam that corrupted Gods worſhip, and put forth his hand againſt the Prophet that ſpoke againſt it: Whereby God will be engaged to be their Protector in Peace and War: When Princes and people that fall out with Holineſs and take part with the fleſh, and ſet themſelves againſt the ſervants, the worſhip, and the wayes of Chriſt, do put themſelves from under his protection, and put themſelves under the battering and piercing ſtroakes of his diſpleaſure: And wo to him that ſtriveth with his Maker, and that kicks againſt the pricks of his ſeverity, Iſa. 45. 9. Acts 9. 5. & 26. 14. The fatal ruine of the Kingdoms of the world, or at leaſt the final ruine of the perſons, is from their enmity and rebellion againſt the Lord, and becauſe they will not be his Kingdoms, but hate and quarrel with his wayes, and perſecute his ſervants: And Godlineſs preſerveth Princes and Magiſtrates from this ſin and ruine.
4. Holineſs will cauſe the Rulers to hate ſin in themſelves and others, and to remove the abominable thing from before the eyes of Gods jealouſie; and to drive away the froward; and not to know the wicked and the proud, and to cut off the ſlanderer, and the wicked doers; and to ſet no wicked thing before their eyes, Pſalm 101. In their eyes a vile perſon will be contemned, but they will honour them that fear the Lord. By this means their Kingdoms may be Holy, and God will delight in them, and dwell among them, and it ſhall be ſaid of them, as Jer. 31. 23. [The Lord bleſs thee, O…habitation of Juſtice, and mountain of Holineſs.] And when Iſrael is [Holineſs to the Lord] all that devoure him ſhall offend, evil ſhall come upon them, ſaith the Lord.] Jer. 2. 3. The holy examples, and holy Government of Godly Kings and Magiſtrates, will draw the hearts of the people to Holineſs, and cauſe it to flouriſh in the Lands: Whereas the wicked examples and government of the ungodly, tendeth to make all about them wicked: For, as Solomon ſaith, Prov. 29. 12. [If a Ruler hearken to li…s, all his ſervants are wicked] And then they are fuell for the wrath of God, both as offenders, and as enemies: For they will be ſtill rebelling and oppoſing him; and carnal intereſt and enmity will pervert them to uſe the reprovers as Aſa, and Amaziah, and Jeroboam, and Jezebel, and Joaſh did: and to think with Saul that Doeg was the beſt ſubject that would kill the Prieſts at his command, and thoſe the worſt that would not betray them, or deſtroy them: and to ſay to falſe accuſers as he did to the Ziphites, 1 Sam. 23. 21. Bleſſed be yee of the Lord, for yee have compaſſion on me.] And ſaith the Lord, Iſa. 27. 4. [Who would ſet the briers and thorns againſt me in battel? I would go through them, I would burn them together.]
5. Holineſs will ſave Princes and Rulers from the great and dangerous temptations of their Riches, and Honours, and Power, and Pleaſures, and will teach them to mortifie the fleſh, and live after the ſpirit (Rom. 8. 1, 6, 13.) and will keep them hereby from thoſe ſins that would ſubject them to the conſuming wrath of the impartial God, and will bring them to Heaven notwithſtanding all the impediments of the world, even as a Camel through a needles eye, by the power to which all things are poſſible. And doubtleſs that which maketh men moſt acceptable to God, and tendeth to the everlaſting happineſs of the perſons, muſt needs be better for all ſocieties then that which prepareth them for damnation, and keepeth them here under the indignation of the Lord. See 2 Sam. 23 3. Lev. 25. 46, 53, 43. Iſa. 32. 1. Rom. 3. 4, 5, 6. & 12. 8.
11. And as Holineſs thus maketh the moſt excellent Princes and happy Governours, ſo it maketh the moſt Loyal and obedient Subjects, and is the moſt powerful preſerver of peace in all Societies.
If any ſhall ſay, that the people that are accounted Holy have cauſed as great contentions and rebellions in the world, as any other, witneſs the wars in France, Savoy, Bohemia, Scotland, England, &c.] I ſhall firſt prove undenyably from the nature of the thing, that true Godlineſs muſt needs make the beſt Subjects, and tend to the happineſs of Common-wealths, and then I ſhall more nearly anſwer the Objection.
1. Holineſs effectually teacheth ſubjects to know themſelves; To know their weakneſs and meaneſs and unworthineſs, and to know their places and their proper work. It kills that pride that makes men think that none are ſo fit to Rule as they; and it makes them ſo humble as to think themſelves unworthy of protection in the meaneſt ſtation. And alſo it ſo takes them up with a higher ambition, and ſets their heart on the greater things, that they are dead to the Ambition of the world, and can eaſily leave theſe things to others: Their Kingdom is not of this world: They are taught to expect affliction and perſecution, and not to aſpire after crowns. No man can deny that this is the leſſon ſet them by their Lord, and the Covenant which they make with him when they become his Servants. Whereas the ungodly having their portion in this life, and reliſhing and minding moſt the things of the world, will ſnatch and ſcramble and turn every ſtone and do any thing within their reach for worldly honours.
2. Holineſs teacheth ſubjects to ſee God in their Rulers, and honour and obey them as his officers, even with an honour and obedience participatively Divine; And no men can give them a higher honour then they that thus honour them on Gods account: and no men can give them ſo full and firm and conſtant obedience, as they that obey God in their Governours: No man can give them higher titles, then they that take them to be the Officers of God. Carnal men obey their Governours meerly as men that are able to do them good or hurt. If they were ſure to receive no dammage by contemning them, they cared not to trample them in the dirt. Though that people ſinned in deſiring a King, yet when they had choſen that kind of Government, and Saul was ſet over them, thoſe that went with him were ſuch [whoſe hearts God had touched: but the Children of Belial ſaid, How ſhall this man ſave us? and they despiſed him and brought him no preſents] 1 Sam. 10. 27.
3. Holineſs cauſeth ſubjects to obey and ſubmit for conſcience ſake: They do it becauſe God himſelf hath commanded them to do it. They pay tribute, and give honour and obedience becauſe it is part of their Obedience to God, required of them in the fifth Commandment, which is the firſt with promiſe: Outward proſperity is eſpecially promiſed to them that honour their Parents and ſuperiours. And the commands and promiſes of God with the bonds of Conſcience do tie men faſter to their duty, and reſtraine more effectually from diſobedience then the words of men alone can do. Conſcience holdeth ſtrongly and conſtantly; and it holdeth as well in ſecret as in publike; ſo that if a man were ſure to do a miſchief and never be diſcovered, he would never the leſs abhor it, as being not unknown to God and conſcience. A man that feareth not God …nd conſcience, will never ſtick to do a miſchief, if he may eſcape the eye and revenging hand of man: Faux will ſet fire to the train to blow up King and Parliament, if he ſee but a probability of eſcape. But he that feeleth the bonds of God upon him, dare not rebel.
4. Holineſs deſtroyeth Self-love which is the Spring of all diſcontents, and diſobedience: and teacheth a man to own no Ends or intereſts but what ſtand in due ſubodination to the honour of God and the common good; and in due coordination with the welfare of our neighbours: Whereas the ungodly are every man of them an Idol to himſelf: ſelf is the only Lord and Law, ſet up againſt God and King and Countrey; And if God or King, or Countrey be ſerved by them, it is but in ſubſerviency to themſelves, as they look to attain ſome wealth or dignity or honour by it. The ſelf-ſeeking man is faithful and truſty to no man but himſelf. And the ſelf-denying man hath no great temptation to be unfaithful.
5. Holineſs doth partly conſiſt of charity, and teacheth men to do as they would be done by: And how can it goe ill with any ſocieties where Love prevaileth, and men are as loth▪ to wrong as to be wronged, and to do hurt to others as to themſelves!
6. Holineſs brings down Gods bleſſing on each particular ſubject: and maketh a people the delight of God; and brings them under the promiſe of his favour. Godlineſs is profitable to all things, having the promiſe of the Life that now is, and of that which is to come, 1 Tim. 4. 8. What abundance of promiſes are there to the obedient? Iſa. 1. 19. Deut. 4. 30. Exod. 23. 22. Deut. 11. 27. & 13. 4. & 30. 2, 8, 20. Jer. 7. 23. & 11. 4, 7. &c.
7. Holineſs maketh men meek and patient, and teacheth ſubjects not to make too great a matter of any injury that is done them; nor to cenſure unwarrantably the actions of their ſuperiours: nor to murmur and ſtir up diſcontents; but quietly to bear all in obedience to God, and for the common good.
8. Holineſs diſpoſeth men to Unity and Concord, and is as much againſt diſcord and diviſion as healthful nature is againſt wounds and ſickneſs. Whence are wars, but from the luſts that war in your members? Jam. 4. 1. The ſervant of the Lord muſt not ſtrive: The new Command of ſpecial Love to one another, and the ſtrange forbearance, conceſſion, condeſcenſion, forgiving and loving enemies themſelves, required in the Goſpel, muſt needs do much if truly practiſed to preſerve the Peace of any nation.
9. Holineſs aſſureth us of ſo great a Reward to thoſe that obey their ſuperiours in things lawful, and offereth us ſo much better things upon our patience, and ſubmiſſion, then ever diſobedience or rebellion can attain, that hereby it muſt needs tend to the quiet and benefit of Societies. He that is bound to rejoyce and be exceeding glad in his perſecution, becauſe his reward in heaven is great, hath ſmall reaſon to contrive, or fight, or ſin to eſcape the perſecution together with the reward, Matth. 5. 11, 12.
10. Holineſs teacheth men both to continue obedient and faithful againſt all temptations, and alſo to propagate the ſame reſolutions, and to draw all others to obedience with us. It was the excellency of Chriſts example, that he would be obedient even when he was falſly accuſed of treaſon, and charged as an uſurper of Ceſars right. If we ſhould be called ſeditious, diſobedient, rebellions, when we are moſt loyal, it muſt not move us from our loyalty at all. In all theſe ten particulars I have ſhewed, that in the nature of the thing, it is undenyable that Godlineſs is the ſtrength and beauty and ſafety of Kingdoms and of all Societies: in that it engageth the ſubject as well as the Governours, in all that tendeth to their peace and wellfare.
And now you may ſee by what is ſaid, that there can be no weight in the Objection which pretendeth from the Caſe of the Waldenſes, Albigenſes, Bohemians, French, &c. to produce experience againſt what I am proving. Health may as truly be ſaid to be the cauſe of ſickneſſes, as Godlineſſe to be the cauſe of treachery, rebellion or diſloyalty; there being nothing in all the world except God himſelf, ſo contray to theſe as Godlineſs is.
But you will aske, Whence is it then that we have the foreſaid inſtunces? I anſwer ſometime not authority but malice and cruelty driveth poor Chriſtians to a ſtone, wall, and if they turn again when they can fly no further, accuſeth them of Rebellion; As it was with the Waldenſes, the Bohemians, &c. Sometime Princes and States fall out among themſelves, and cannot agree about their Titles, and the Bounds and degrees of their Power: And then whoever the people are againſt, they are ſure from that ſide to hear the moſt opprobrious Titles, and be uſed accordingly if it be in their power. Sometime the right of Government is not eaſily or generally known: as in the contention between the houſes of York and Lancaſter here: And then as one party conquereth one year, and another the next, ſo the people muſt be called Traytors and Rebells by each party that prevaileth, if they obeyed and ſerved the other party againſt them: And if they refuſe to obey and defend either of them, they will be condemned by both. Sometime the Politie of Empires and Common-wealths is ſo imperfect and obſcure in the conſtitution, that the ſeveral parties that pretend to intereſt, cannot agree about their Rights, nor the Lawyers agree among themſelves: And the people cannot be thought to be wiſer then the Lawyers in the affairs of their profeſſion: If Nero and the Senate of Rome had each of them commanded the Chriſtians to aid them againſt the other, it would not have been eaſie for the wiſeſt and holieſt of the Chriſtians then to know which part they ſhould have adhered to and aſſiſted: Paul thought not meet to decide any ſuch controverſie: He commanded every ſoul to be ſubject to the higher powers, and not reſiſt: but he tells them not whether Caeſar or the Senate was the higher powers in a caſe of conteſt and diviſion. Sometime a Traytor uſurpeth the Government, and Chriſtians think when they ſee him ſetled and in poſſeſſion, that, though they hate his uſurpation, yet they are bound to honour and obey him as being poſſeſſed of the Government: Thus Gregory the great too haſtily and flatteringly owned and applauded Phocas: and the Chriſtian Biſhops ordinarily ſubjected themſelves to the Emperours that came in by blood and violence: Thus the Biſhops of Rome, and of other Churches in Italy and the adjacent parts, ſubmitted themſelves (I think too ſoon) as ſoon as they perceived him to be conquerour, to Theodorious: and ſo they did to other conquerours. Sometimes, as the General Councils of Baſil, Conſtance, &c. determined that a Council is above the Pope, and declared the contrary to be a damnable Hereſie, and commanded the Biſhops and people to obey them againſt the Pope: ſo Senates and Parliaments and the Majority of the States men and Lawyers may tell the people that are unacquainted with ſuch Law-caſes, that in this or that they are bound to obey them, upon higheſt penalties, and that they ſhall receive to themſelves condemnation if they reſiſt them; and ſo may miſlead ſuch as intend nothing but to obey the higher powers for Conſcience ſake. And though the errour and commands of Councils and Parliaments excuſe not à tote an illiterate Laicke that underſtandeth not thoſe matters, yet ſurely à tanto it is ſome excuſe.
And ſometime oppreſſion maketh a wiſe man mad, Eccleſ. 7. 7. And ſometime impatience prevaileth with the weak to do things unwarrantable: & humane paſſion blindeth, Reaſon: & ſometime Temptations prevail in this as in other caſes: And ſometimes Hypocrites, that never had any true Religion, do ſhew their carnal diſpoſitions, and unmortified luſts and paſſions and pride, by their rebellion againſt their lawful Governours: and then Religion muſt bear the blame of the actions of thoſe that counterfeit Religion: and of thoſe crimes which it doth moſt prohibite and condemn.
In a word, Be the accuſation againſt any particular perſon juſt or unjuſt, nothing is more ſure and clear then that he is moſt unjuſt that will charge the Chriſtian Religion as guilty of Countenancing any Rebellions, Conſpiracies, ſedition, diſobedience, faction or diviſions. Chriſt went before us in his own example to pay tribute to Caſar: and commanded us to give to Caeſar the things that are C…ſars: and their falſe accuſing him and condemning him as an offender againſt Caeſar, did no whit move him from the duty of his ſtate of humiliation. What can be more againſt all Treaſon and perfidiouſneſs, then that holy doctrine which commandeth us the exacteſt performance of every lawful promiſe, much more of our Oaths, and duties of Allegiance? what can be more againſt Rebellions then that holy doctrine which teacheth us a life of patience and meekneſs, condemning private revenge, and commanding us rather to turn the other cheek to him that ſmiteth us, and to give our coat to him that taketh away our cloak, and go two miles with him that would compell us to go one, that is, to ſuffer yet more, rather then revenge our ſelves or break peace, or order, or raiſe wars, to eſcape ſuch injuries? It is a crucified Chriſt that conquered by ſuffering, that is your example: And our Religion is but our Conformity to him in his ſufferings and his holineſs. He hath made it part of our duty to himſelf to obey Kings and Rulers, and all Superiours, not only the good, but the froward, and to take it patiently if we ſuffer for well-doing, and not to return ſo much as a reviling, diſhonouring word, or murmuring, rebellious thought. It is not fighting for our ſelves, but following him with the Croſs, and forſaking all that we have, that Chriſt hath made the work of his diſciples, and the neceſſary condition of his promiſe of ſalvation, Luke 14. 33. There is no Maſter in all the world that ſo ſtrictly commandeth Patience and forbearance, and forgiving and Love, and Peace and ſubmiſſion to one another as Jeſus Chriſt doth: He ſets the hearts of all his ſervants on another Kingdom, and tells them they have greater things to mind then riches or honours or domination upon earth. He taketh the bone of contention from before them, and bids them leave ſuch things as theſe to the men of the world, that have their portion in this life. You may as honeſtly ſay that the Sun is the greateſt cauſe of darkneſs, as that Chriſt and holineſs are the cauſe of ſeditions, rebellions, treaſons, or perfidiouſneſs in the world. All the world ſet together hath not done ſo much as he hath done againſt them. If men threaten hanging and quartering to ſuch offences, Chriſt threatneth damnation in hell fire to them: And would you wiſh him to inflict a ſharper puniſhment, or more ſeverely to manifeſt his hatred of the crimes!
I tell you therefore if you ſhould find Rebellion and Sedition among Chriſtians, it is but as you may find corruption in the bodies of the living, which is contrary to life and health, and to be found much more among the dead. I am not here pleading for individual perſons, but for Chriſtianity and Godlineſs. If any profeſſed Chriſtians forſake the way of Patience and Subjection, and turn to Rebellion and diſloyalty, they do far forſake Religion and Godlineſs, and much more wrong and offend their heavenly maſter, then their King and Governours. Plead who will for the wickedneſs of ſuch men; for my part I will not. I am ſure Chriſt will not plead for their ſin which he condemneth. He may juſtifie them from it, upon repentance; but he will never juſtifie them for it and in it. It is not becauſe they are godly but for want of Godlineſs, that any men have ever been guilty of rebellions, or reſiſting Lawfull powers: As Dr. Ward hath fully proved in his Sermon on Rom. 13. 2. Nothing more tendeth to the ruine of Rulers and people, then to hearken to the Devil and the Enemies of Holineſs, that would perſwade the world into a conjunction with them in the Enmity againſt the way of Godlineſs and the faithful ſervants of the Lord, upon pretence that they are adverſaries to Governours and Government. It is a weighty truth that the foreſaid Doctor begins his Sermon with [Among all the ſtratagems of the Devil, tending to the undermining of Religion, and the ſubverſion of the ſouls of men, though there cannot be any more unreaſonable, yet there was never any more unhappily ſuccesful then the creating and fomenting an Opinion in the world, that Religion is an Enemy to Government, and the bringing ſincerity and zeal in Religion into jealouſie and diſgrace with the Civil Powers.] It was by this Jealouſie blown into the heads of the High Prieſts and the Sanhedrim amongſt the Jews, and of Herod and Pontius Pilate, that Chriſt himſelf was accuſed, condemned and executed on a tree: By this the Apoſtles were haled before the Governours of Provinces; forced from one City to fly to another: for this they endured bonds and ſundry kinds of death. It was through this fancy that the Chriſtians for three hundred years together endured the rage of Heathen Emperours, being deſtitute, afflicted and tormented: Our Lord Chriſt was traduced as an enemy to Caeſar, a man refractory to the Roman Laws, and a Non-conformiſt to the Religion and Laws of his Countrey.] Thus and more that Author. So that it is no new thing for the moſt innocent and holy and excellent perſons to ſuffer as enemies to the Government where they lived; nay it hath been the common caſe: nor is it ſtrange to hear Religion and Holineſs charged with theſe crimes which they are moſt againſt.
As for the malicious ſlanders of the Papiſts againſt the Reformed Churches, as if they had promoted all their Reformations by Rebellion, they have been confuted ſufficiently by many. At this time, I ſhall only deſire the Reader that would be ſatisfied in this, and underſtand the Proteſtant doctrine in theſe points, to read Biſhop Bilſons [Difference between Chriſtian ſubjection, and unchriſtian Rebellion:] Eſpecially pag. 382. and from 494. to 522. Alſo Hookers Eccleſ. Polit. the laſt Book (lately publiſhed.)
And if he would know whether it be an Article of the very Religion of the Papiſts, that the Pope may give away the Dominions of Temporal Lords that deny Tranſubſtantiation, or hold ſuch like points which he calleth Hereſie, or that will not exterminate all that hold them out of their Dominions, and that he may diſcharge their ſubjects and vaſſals from their Allegiance: I only intreat him with his own eyes to read the Decrees of their approved general Council at the Laterane under Pope Innocent 3. and ſet him but believe his eye-ſight. And for their caſe and confutation, let him alſo read King James his Anſwer to Perron's Oration.
Having thus interpoſed an Anſwer to their Objection, that ſay, Religion hath brought forth Rebellions (which I confeſs that Religion which teacheth Rebellion hath done; but the Chriſtian Religion which condemneth it, and engageth men againſt it as aforeſaid, doth not) I now proceed to ſome other proofs, that Godlineſs is the greateſt ſecurity and eſtabliſhment to Kingdoms and all Societies.
12. Godlineſs above all things engageth men to be true to their Covenants; to keep all their Oathes and Promiſes of Obedience to Kings and to other ſuperiours; and to be faithful and truſty in all their duties to one another: So horrid is the ſin of Perjury and Covenant-breaking, that God hath condemned it, not only in the holy Scriptures, but alſo in the Law of Nature. He will not bear with it in the Greateſt Princes; how then ſhall Perfidious ſubjects ſcape? What fair excuſes had Saul for his breaking the Vow and Covenant with the Gibeonites? He might have ſaid, 1. They procured it from Joſhua by a meer cheat. And therefore no benefit belonged to them from their own ſin and fraud. 2. That Joſhua not knowing who they were, ignordutis non eſt conſenſus. 3. That God had forbid to ſpare any of thoſe Nations. 4. That it was not Saul that made this Oath and Covenant, but Joſhua. 5. That Saul did it in zeal for the people of Iſrael. Yet for all this in Davids dayes there was a famine in the land, for this ſin of Saul, which was not expiated till ſeven of his ſons (or poſterity) were hanged at the Gibeonites requeſt: And though David might well ſee that he might be cenſured as contriving all this himſelf for the extirpation of the ſine of Saul, yet would be not forbear the execution, 2 Chron. 21. And when the people murmured at Joſhua and the Heads of Iſrael for ſparing them at firſt, they are anſwered with the Obligation of the inviolable Oath, Joſh. 9.
So though Zedekiah was the King of Babylons Captive, force could not excuſe his perjury and Covenant-breaking, but God ſeverely condemned and avenged it.
So that every Subject that hath but bound himſelf in Allegiance to his Soveraign, is under ſuch an Obligation as to a true Believer is more dreadful to violate, then it is to ſuffer death.
Yea God hath written ſuch a Law againſt Perjury, even in Nature it ſelf, that he muſt needs be afraid of it, that is not a flat Atheiſt, leſt his appeal to God, do bring the vengeance of God upon him: And in this life the perjured ordinarily meet with that Divine revenge which is the fore-runner of eternal vengeance: The perjured are unfit for humane Society; hated by God, and never more to be truſted by man, till ſound Repentance make a change: Which made Auguſtine determine, that he that urgeth another to forſwear himſelf, is as much worſe then a murtherer, as killing the ſoul is worſe then killing the Body. Seeing then that Religion doubleth theſe ſacred bonds, and caſteth Hell-fire into the face of the perjured and perfidious, it muſt needs be a ſingular perſerver of Kingdoms and all Societies, which fall in pieces where theſe bonds are looſed; and fall into the hands of God, who is a conſuming fire, eſpecially to perjured men.
13. Moreover it is only Godlineſs that obeyeth with true Loyalty, and carryeth on all works methodically for the common Good. As he that will obey every Juſtice of Peace in all things that he commandeth, without reſpect to the Laws or will of the Soveraign Power, may be ſooner a Traytor then truly obedient; (for every Juſtice or Lord may arm him againſt his Prince) ſo he that will obey the Princes of the earth, without reſpect to the Will or Intereſt of the Eternal God, will be but a Traytor to God, under pretence of obeying Princes, that are but his Officers and Servants. But the godly begin at God in their obedience; and therefore they proceed methodically, and obey men upon right grounds and in their proper places. It is not the moſt abſolute obedience to man that is the beſt. He that ſhould command men cauſeleſly to fire his Countrey, or to deſtroy the innocent, or to raviſh Virgins or mens Wives, were not to be obeyed, as Doeg obeyed Saul; but God is firſt to be obeyed. It is he that begins, proceeds, and ends with God, that is ſure to do no wrong, nor be miſled.
14. Holineſs poſſeſſeth men with a publike ſpirit, and maketh the …ſe … others to be our own, and teacheth us to do as we would be done by; and giveth every man that hath it, a compaſſion to others in their diſtreſs, and an earneſt deſire after their welfare, and a rejoycing in it; when ungodly men are all for themſelves. Pſalm 137. 1 Cor. 12. 25, 26, 27. & 13. Acts 2. 44. Mat. 7. 12▪ Mark 12. 33.
15. Godlineſs engageth men in Doing good, as the very buſineſs of their lives, which is to be Rewarded with everlaſting Happineſs: So that beſides what is forced from men by Law, they are to be ſtill in the exerciſe of Charity, and to be zealous of good works; and to make it their ſtudy to do all the good they can: And therefore they are certainly the profitableſt members in any Society, that are moſt truly Godly, Luke 10. 29, 30, &c. Deut. 15. 9. Luke 6. 38. Gal. 6. 9, 10.
16. Moreover Holineſs teacheth men to forgive wrongs, and to Love our enemies, and to let go our right, rather then to break Peace and revenge our wrongs: and to forbear even going to Law contentiouſly, and where our putting up injuries meerly to our ſelves, may ſuffice for the avoiding of it. Luke 6. 27, 28, 29. Mat. 6. 14, 15. 1 Cor. 6. 7. And what contention can there be where theſe Rules are practiſed? except when the intereſt of God or others is violated; which is not in our power to remit. If you ſay, that Theſe things are good if they were practiſed: I anſwer, 1. You confeſs then that Holineſs is good: For the Rule is Good, whether it be practiſed or not. 2. I anſwer, that ſo much as any man is ſanctiſied, he doth practiſe it. And therefore if any man live not according to the Rule which he profeſſeth to live by, that is from the remnant of that ſin within him, which the wicked plead for, and for want of more of that Godlineſs which you diſtaſte. Make him more holy, and he will do all this.
17. Holineſs ſecureth every Society, and intereſteth them in the moſt impregnable defence; even in the Love and favour of the Lord; and in his many ſure and precious promiſes. He hath engaged his Almightineſs and Fidelity for ſuch, and rendreth them as the apple of his eye, and hath promiſed that he will be their defence, Zech. 2. 8. Pſalm 5. 11. & 7. 10. & 59. 9, 16, 17. & 62. 2. whereas the ungodly are under his curſe, Pſalm 1. 6. & 37. And which of theſe Societies is liker to be happy?
18. Godlineſs is the ſureſt way to furniſh every Society with all the bleſſings that are truly good for them. For they have the favour and promiſe of him that is the giver of them all. Rom. 8. 28. Pſalm 34. 10. & 84. 11. & 23. Godlineſs is profitable to all things, having the promiſe of the life that now is, and of that which is to come, 1 Tim. 4. 8. & 6. 6. Mat. 6. 33. But wickedneſs is the certain way to ruine. Even one ſinner deſtroyeth much good, Eccl. 9. 18. and one godly man hindreth much evil, as the caſe of Joſeph, Moſes, Daniel, and many others tells you.
19 Moreover it is Godlineſs that is the honour of all Societies: Without this their wiſdom is meer folly, and their Riches are but the …etters of their ſlavery, and canker to gnaw them and teſtifie againſt them, and their greateſt victories may be but murders which ſhall damn them: and their ſplendour in the world is but the ſign of their miſery in the eyes of all fore-ſeeing men: Prov. 14. 34 [Righteouſneſs exalteth a Nation; but ſin is a reproach to any people.] What Glory can be equal to the Glory of our intereſt in God, and of our being his people, and doing his work, and having his preſence?
20. Laſtly, How can that be worſt on earth, that is ſo good in Heaven? The perfection of Holineſs hereafter, with the Holy Love, and Praiſes, and Enjoyments of the Saints, will be their Glory. If you think this worſt in your Societies on earth, what do you but renounce it? If Heaven be worſt for you, come not thither. If the participation of that which is the felicity of the glorified, be not the felicity of all Societies, I deſire none of their felicity.
What if Saints from Heaven would come down and dwell among you here on earth? I beſeech you as men of reaſon, anſwer me theſe two Queſtions.
1. Whether you do not know or verily believe, that they would be more Holy, and Pure, and Exact, and ſtrict, and more averſe to all ſin, then any of thoſe are that now you diſlike as too preciſe?
2. Whether you would therefore call them Puritanes, and hate them, and caſt them out, or impriſon them, or take them for the troublers of your Countries, or rather for the honour and bleſſing of your Countries? What you would do by them, that do by thoſe that come neareſt to them among you.