A Persuasive to Peaceableness and Obedience, Sermon

A Persuasive to Peaceableness and Obedience · Sermon

p. 11 Theſſ. IV. 11.

And that ye ſtudy to be quiet, and to do your own buſineſs.

THe Doctrine of Peace is proper enough to be Preacht at all Times; The Apoſtle in the firſt Age of the Goſpel thought fit frequently to perſwade his new Converts to it; but I think it never more needed to be Taught and Inculcated than in our dayes, wherein Parties and Diſſentions, Factions and Seditions, Conſpiracies and Treaſons make no little noiſe in the world.

Saint Paul was a great Scholar, and well verſed and ſtudied in all parts of Learning, and yet we ſee his Advice to his followers was not to put them upon the ſtudy of Controverſy, but of Peaceableneſs. It is thought he was at the Univerſity of Athens when he wrote this Epiſtle to the Theſſalonians; and being there amongſt the buſie Students of the Arts and Sciences, he ſends his Advice to the Scholars under his inſtruction, what ſort of Students he would have them to be, and his counſel p. 2to them is to ſtudy to be quiet: And the Apoſtle ſeems to have given this precept with regard to the great fault of the people all thereabouts, and to have …itted his doctrinal Advice for the bringing them off from it: For the Greeks generally were a ſort of people that were given to a ſoft and idle way of life, and went about Scoffing and Tatling, and according to the account of them which we have in the Acts, took delight and ſpent their time in nothing elſe but either to tell, or hear ſome new thing, Acts. 17.21.

The word is foreign, and ſignifies the endeavouring after a thing with ſome vehement deſire and care, and a kind of Ambition: it is Engliſhed here ſtudying; for quietneſs is ſo excellent a thing, as to be worthy of our ambition and ſtudy. But is there any difficulty in this matter? is it a hard buſineſs to be quiet and ſtill, or muſt it coſt us ſo much trouble to avoid the giving others any? Indeed the Apoſtle doth well adviſe us to ſtudy quiet, as a thing which we cannot very eaſily compaſs; and we muſt take ſome care and pains with our ſelves before we can attain this skill, the way hereunto lying through a great many parts and duties of Religion that are not ſuted to the corrupt diſpoſitions of men? For there are ſeveral luſts to be ſubdued in order to it, from them p. 3St. James tells us, come Wars and Contentions, Jam. 4.1. There are Paſſions and inordinate Deſires to be ruled; and beſides there is a buſie Devil too that ſtirs about, and always puts in for the furthering of Diſcord and Confuſion, where he can do it with advantage; and there are various incident occaſions of Animoſity and Contention, which we meet withal in a bad World. Finally, we may happen to fail of gaining the point with others, though we ſtudy it to the utmoſt our ſelves, in which caſe the beſt that we can do is what is required of us, and is all that is expected, the Apoſtle himſelf exhorting us to no more than this, as much as in us lies, to live peaceably with all Men, Rom. 12.18.

And hence what the Apoſtle exhorts us to, as requiring Care and Pains to be ſtudied for, the Pſalmiſt in like manner perſuades us to, as a thing not to be found without ſeeking for: Seek Peace and purſue it, Pſal. 34.14. Which two expreſſions put together do import how much is to be done, for the ſake of Quietneſs. Study to be quiet, and to do your own buſineſs.

In which words the Apoſtle adviſes us to two things, to the latter in order to the former: Be careful to live quietly, and that you may continue ſo to do, mind your own buſineſs as you p. 4ſhould do, and be duly intent upon thoſe things which concern your particular Condition and Vocation in the World, and then others about you, your Neighbours and the Government will be in leſs danger of receiving any trouble or diſturbance from you: For the Apoſtle perſuades us here to the ſtudy of Quiet as we are Neighbours, and as we are Subjects, and would have us peaceable men as conſidered ſtanding in both thoſe Relations, though I conceive he principally reſpects here the Political quiet, wiſhing and begging that all who are called Chriſtians would do nothing againſt that.

Wherefore deſigning from the Apoſtles advice to diſcourſe of quiet in humane Life, I ſhall perſuade men to live peaceably amongſt themſelves in common Converſation, and to be quiet Subjects under the Government.

Firſt, We are to conſider how this quietneſs is to be ſtudied, and the contrary prevented in common Society between one man and another; and here I ſhall be brief, for it is not that Quiet I would chiefly inſiſt on at this time: yet, however, for as much as the way we take, and the Rules we follow to be quiet in common Society, will alſo diſpoſe us to live quietly under the Government; and they who are good Neighbours p. 5are the likelieſt to make good Subjects; I ſhall begin with the ſtudy of quiet, as we converſe with one another in common Life, and in treating upon this, I ſhall in few words explain and improve the Apoſtles advice, as it reſpects common Converſation, by reſolving it into theſe following Exhortations.

1. Study to be ſo qualified your ſelves as to be rightly diſpoſed to be Children of Peace, as,

(1.) To be ſo Humble and Mean in your own Opinions of your ſelves, as Religion teaches you to be: The Wiſe Man tells us, He that is of a proud Heart ſtirreth up ſtrife, Prov. 28.25. and from Pride cometh Contention, Prov. 13.10. and a great many ſtirs are made about Honour and Priority of place. For it is certain that an high value for our ſelves will make us quarrel with all thoſe that go about to hinder us of that reſpect we are greedy of; and to be wiſe in our own conceits, and to exalt our ſelves above every body, is the way to be at Peace with no body but them that flatter us.

(2.) To be followers of God, and to imitate the Divine Nature, in being ſlow to anger, Pſ. 145.8. to be able diſcreetly to defer it, Prov. 19.11. to be calm and diſpaſſionate, for unruly Paſſions do but break forth to the diſturbance of Converſation, and to the interrupting of the pleaſure of p. 6Society, if not to the incenſing and raiſing Paſſions in others. And as we are not to be eaſily provoked, ſo neither to be long angry when juſtly provoked: Never let the Sun go down upon your Wrath, Eph. 4.26. Whereas they who are given to be angry, and ſo implacably, can neither be quiet within themſelves, nor without towards others.

(3.) To be of a fair ingenuous and tractable diſpoſition, not given to humourſomneſs, which is a very troubleſome quality, nothing being more deſtructive of quiet, than a ſturdy reſolution to have our mind in every thing.

(4.) To be moderate in your deſires and eſtimations of the things of this World; whereas if your Hearts be upon Wealth, and you make haſt to be rich, right or wrong, then you will be apt to fly upon all thoſe as your Enemies that are not Friends to your deſign, or ſtand in the way of your purſuing it.

(5.) To have the Univerſal love which the Goſpel requires, even that of Enemies; whereas if you bear Malice in your Hearts towards any Perſons, it is not likely you ſhould be quiet long your ſelves, or let them be ſo; nor indeed is it well poſſible to keep always at peace with them whom we hate, and whoſe harm we wiſh, Malice p. 7and Hatred being ever Roots of Litigiouſneſs.

(6.) To be equal and candid in your Judgings of others, and charitable in the Conſtructions you make upon mens words or actions; to be always ready to interpret every thing you hear of them or ſee in them, in as favourable a ſence as it will bear, extenuating what is faulty in them, as far as you are able: whereas the contrary inclination to cenſure People rigidly, and to make the worſt of what they ſay or do, and to repreſent them in the baſeſt Colours, and to diſgrace and expoſe them, and to aggravate all their miſtakes and infirmities, and the like, will often put us upon dealing unfairly with others, and treating them contemptuouſly, as if we gave them defiance, and conſequently is very prejudicial to the quiet of Converſation.

Thus in order to Quiet, you are to begin with ſtudying to rectify your own Tempers, labouring to mend them where they are not right and fitted for Peaceableneſs, and never leaving off till you have learn'd to be humble, and diſpaſſionate and wrathleſs and tractable, and moderate in your love of the World, and void of all Malice, and Candid and Charitable in your Judgments of your Neighbours: For ſo you are to lay the Foundation p. 8of Quietneſs towards others in your own Peaceable Diſpoſitions.

2. In ſtudying to be quiet conſult the diſpoſitions of others too, endeavouring to ſute your demeanour thereunto in your converſation with them. For there being variety of tempers amongſt men, all are not be managed the ſame way; The froward are to be handled more gently, the jealous more cautiouſly and the paſſionate more ſoftly, and the like; very needful it is for the quiet of common ſociety that we ſhould take notice what men are as to their particular diſpoſitions and conſtitutions wherein they differ from others, and then uſe our care and prudence accordingly in our carriage towards them.

3. For quiets ſake ſtudy how to rule and bridle your own tongues, and to have them under ſuch Governance and reſtraint,

That you allow not your ſelves in ſpeaking reproachingly and undervaluingly of others, The ſame Apoſtle who would have us ſtudy to be quiet, adviſing us for that end to ſpeak evil of no man, Tit. 3.2.

That you be no brawlers, that you avoid all diſtaſtful and provoking ſcoffings and deriſions, all abuſive jeſts and bitter Sarcaſms, or any thing of that nature, whereby others are affronted and diſgraced.

p. 9That you be not the Tatlers the Apoſtle condemns, 1. Tim. 5.13.1 Tim 5:13making idle inquiries into other perſons circumſtances which you are nothing concern'd in, going about with Tales to diſaffect people towards each other, Speaking things you ought not, and cenſuring what you do not underſtand.

That you be able to break off from diſputes and to let fall ſucceſleſs wranglings, when you ſee nothing can come on't in the iſſue but only heat and paſſion and quarrelling on both ſides.

That you manage your tongues aright in adviſing and reproving of others, that is, with a care that you do it ſeaſonably and prudently upon all accounts, leſt otherwiſe inſtead of doing good by this means you prove only diſguſtful and offenſive, and ſo diſturb the quiet of converſation.

The Tongue is a little member, James 3.5,6.Jas 3:5Jas 3:6but unleſs it be governed it is able to make a great diſturbance, even to Set on ſire the whole courſe of nature, as St. James ſpeaks; and David likewiſe in that place where he exhorts us to ſeek peace and purſue it, would have us for that endkeep our tongues aright.

4. At hearing ill of others be careful not to give heed to what is ſaid of them lightly and over-credulouſly; p. 10you are not to ſuffer your thoughts concerning any perſon or your affections towards him to be preſently altered upon the talk of ſome backbiting ill-willer, nor are you lightly to take up a reproach againſt your neighbour, or eaſily to receive an accuſation againſt any one, but you are to ſuſpend a while, and to ſtudy the matter out, and examine the thing further; for by this means a great deal of diſquiet may be prevented.

5. In the ſtudying of quiet weigh all things ſo wiſely and ſoberly as alwaies to prefer peace and quiet before things not worth the breaking it, and never offer to contend about things that cannot well juſtifie contention. They are to blame who make quarrelſome ſeparations in Religion only upon the account of little and indifferent things in Gods worſhip: And they are not the Students in the Text, who when they have once begun to contend for any point will never be willing to let the thing fall, though the matter contended for be but a trifle or nothing, while the buſineſs only is, they muſt have their humour and get the day: Nor do they ſtudy quiet, who are ſo litigiouſly given that they will go to Law for ſmall matters, and will right themſelves upon every frivolous occaſion by a legal conteſt, and will moleſt the Court with Sutes of p. 11no value: Nor do They mind the Advice of the Text, who will enter into Conteſts about Opinions, and agitate diſputes with a great deal of eagerneſs and heat, when the Queſtion diſcuſſed, and the Matter of opinion contended for is very inſignificant, and hardly of any concernment or conſequence; whereas it was the Apoſtle's counſel to Titus Tit. 3.14.Titus 3:14to charge his hearers before the Lord that they ſtrive not about words to no profit. We muſt ſtudy quiet by weighing the nature of things thoroughly before we go about to contend, conſidering with our ſelves that every little thing ought not to diſturb the quiet of Society, and that ſmall matters cannot juſtifie the violation of Peace.

6. Study to be quiet by taking all poſſible care that you prove not the occaſion of beginning or of prolonging any differences between man and man: Unleſs we would do what is perfectly repugnant to the advice of the Text, we muſt take heed that we do not act as Incendiaries, and ſet people at variance, and draw them into conteſts, or prolong them when they are begun, and foment the differences between them, only to turn their Quarrels to our own advantage. The Student in the Text is rather the Peace-maker, that doth his beſt to reconcile diſagreeing parties, and p. 12to reduce them to a friendly accommodation.

7. For the preſervation of peace ſtudy to be exact and punctual in giving impartially every man his due, in giving men their due of that reſpect which belongs to them in the place or ſtation they are in, their due of all other kinds, by being juſt and honeſt in your dealings with all, and true to your words and bargains, wronging and defrauding no body.

8. For quietneſs learn meekly to paſs by ſuch ſmall faults and offences of your neighbours, as you are not much the worſe for your ſelves, conſidering that in humane converſation there cannot well be that exactneſs but that now and then ſomething will be amiſs, and therefore there can be no quietneſs in common life, if we be given to be diſorder'd at any thing, if we deeply reſent every little Affront, and be enraged at every little word, and all in a paſſion at any little miſtake or neglect, and take ſire at the leaſt ſpark.

9. To maintain quietneſs in Society ſtudy to be kind and obliging to all people, to be helpful and beneficial to each other in all good offices, and in all the inſtances of Humanity and Charity whatſoever, and be ready to accommodate one another as need ſhall require, and to afford your mutual comfort and aſſiſtance at all times when it is wanted.

p. 13Laſtly, For this purpoſe, Study to do your own buſineſs which is the particular mention'd in the Text, and is equally neceſſary in order both to the private and publick quiet. Not as though a commendable deſire that truth might obtain, and virtue encreaſe more in the world, and a ſincere concern for Gods Honour and Glory, and a real love of our neighbour and deſire of his good and welfare, could not juſtly and laudably engage us in the matters and concernments of others, the Apoſtle exhorting us in another place Phil. 2.4.Phil 2:4not to look every man on his own things, but every man alſo on the things of another; whence it is not only allowable but our duty too to intermeddle in other mens concerns when we do it upon the grounds and reaſons foremention'd. But to ruſh upon other folks buſineſs, and intrude into their affairs, and pry into their cloſeſt deſigns, and cenſure their proceedings, and moleſt them at their employments is an immodeſt and pragmatical meddling that deſtroys all peace and quiet in Society: And therefore to be quiet with others be buſie with your ſelves, ſerving God and doing good in your Generation in that place and profeſſion of life to which God hath called you.

This is ſtudying to be quiet in common ſociety as we live together; To which care and ſtudy for p. 14the Preſervation of quiet amongſt men there are theſe Motives, That then Society will become eaſie and delightful, and true Chriſtian love and amity and mutual reſpect will be kept up and maintained, and we ſhall be more able to do good to one anothers ſouls; for while we labour for the things which make for peace we are then in the faireſt way to edifie one another, and we ſhall avoid ſeveral ſins which ſtrife and contention doth moſtly engage men in; and being at quiet our ſelves and ſtudying to continue ſo with all men, we muſt needs then be the beſt diſpoſed to do the buſineſs of our particular Calling as it ſhould be done; and whilſt we are no wayes diverted and diſtracted by Temporal diſturbances and unquiet circumſtances here, we can alſo be the better intent upon the great Affairs of Eternity, and mind the buſineſs of our General Calling; and when we are quiet without on every ſide, having diſcharged all thoſe Chriſtian duties which contribute to peace, we ſhall be ſure to have the quieter minds and conſciences within, and moreover our care to live peaceably together will make us meet Candidates for an Heaven of Everlaſting quiet: And finally as long as we are here it will be our happineſs to have God amongſt us to delight in us and bleſs us, as the Apoſtle aſſured the Corinthians, 2 Cor. 13.11.2 Cor 13:11live in p. 15peace, and the God of love and peace ſhall be with you. Which is all that ſhall be ſaid concerning the ſtudy of quiet in common converſation.

I proceed then to diſcourſe of the Political quiet, and of the ſtudy of that; And to be quiet Subjects, and to be peaceably ſubmiſſive to the Government is what men are chiefly to be perſwaded to, the miſchief of the contrary being far more fatal than what comes only by private differences and diſturbances between man and man: A ſeditious Subject is worſe than a troubleſome Neighbour; the former diſquiets a few about him, the latter the whole community: For which reaſon the Law is more ſevere againſt Treaſon and Rebellion, foraſmuch as they ſtrike at the Publick quiet, and undermine the very foundation of Government. And St. Paul in the Text where he exhorts us to the ſtudy of quiet, ſeems chiefly to reſpect quietneſs under Authority and Government. For whereas the Apoſtle and they that were with him were reported of as troubleſome men that turn'd the world upſide down, upon which a Tumult began, he makes away to Athens, begging of the Theſſalonian Converts he had left, for that very reaſon to ſtudy to be quiet, that ſo they might wipe off from themſelves the reproach of being a diſorderly people. But we had need put men in p. 16mind of their duty to Principalities and Powers, and exhort them to be quiet ſubjects in theſe Dayes, wherein unpeaceable and ill-affected men have attempted to cut off the moſt Gracious of Princes, and to deſtroy the beſt of Religions, the beſt of Governments, the compleateſt Conſtitution in Church and State that the Chriſtian world knows, and to have involv'd us all in a National confuſion.

Now therefore in perſuading men to the ſtudy of the Politicial quiet, to ſtudy to be quiet as they are Subjects, theſe Two things are to be done:

Firſt, I am to ſhew how we may beſt follow this Advice of ſtudying to be quiet Subjects under Government.

Secondly, I am to lay down ſeveral motives to enforce our care and ſtudy ſo to be.

As to the firſt, how the Apoſtles Advice here may beſt be followed by us, and what is ſtudying to live peaceably under Government, I ſhall inſiſt upon four Particulars, and ſhew,

1. What we are to be in our Selves, if we would be rightly diſpoſed to be thus Quiet.

2. What ought to be our care in our carriage towards Others for the Preſervation of this Quiet.

3. What Rules of Prudence are to be obſerved p. 17that we may not be influenced by others to be unquiet.

4. Why the Apoſtle preſcribes this Expedient in particular, that we would mind to do our own buſineſs.

1. Let us conſider what we are to be in our ſelves, if we would be rightly diſpoſed to be quiet under Government, and by that we may underſtand partly what it is to ſtudy to be ſo: Now there are ſeveral things which diſpoſe men to unpeaceableneſs under Government, and make them ready for Sedition and Treaſon, though they be not actually engaged in any deſign againſt the Government. For as all the Confederates in an Horrid Conſpiracy do not propound the ſame Ends to themſelves, but ſome one, ſome another, ſo of thoſe who are ſeditiouſly and treaſonably diſpoſed, ſome come to be ſo upon one account, ſome upon another. Wherefore that we may be qualified aright to be peaceable Subjects, I ſhall take notice of thoſe things which diſpoſe men to unquietneſs under Government, and prepare them to be in a Plot, when occaſion ſerves: And here ſtudying to be quiet is, labouring to remove far from our ſelves all ſuch Cauſes of unpeaceableneſs; which are theſe that follow,

1. Ambition; for that is a reſtleſs thing, and p. 18will not ſuffer thoſe to be quiet in whom it is predominant, where any thing is to be done in the proſecution of its own deſigns; it will make way and break through where it can, ſtopping at nothing, nor regarding at all the Rules of Religion, the Good of the Publick, or the Sacredneſs of Soveraignty. When a man reſolves to be ſome body, he is as reſolute to care for no body that ſtands in the way of his deſign, if he can but effect his buſineſs. When the Biſhops of Rome began to grow to that vaſt Ambition, that nothing would ſerve them but the Imperial Crown, and the Temporal Power, no wonder that there followed immediately Combuſtions, Rebellions, and many a bloudy Enterprize. When Abſalom had ſet his heart upon being King, he ſoon diſturbs the Publick quiet, and raiſes a Rebellion againſt his Father: As alſo aſpiring Adonijah got a Seditious Party to himſelf, when he ſet up for the Kingdom againſt his Brother. The Government is not ſecure of thoſe that would fain be uppermoſt themſelves: Ambition always inclines me ntobe troubleſom to the State, and they who are thus diſpoſed, if they do but ſerve their own deſigns, matter not though it be done by ſubverting of Governments, and unhinging of the World. Study then to be quiet under Government, by endeavouring to keep your ſelves p. 19meekly minded; and to ſubdue all ambitious inclinations, and to check all motions of that ſort when you find them ſtirring in you, and learn to be eaſie and ſatisfied in that ſtate and place wherein God hath ſet you.

2. Private Diſcontent: For that is another thing diſpoſing men to be reſtleſs and unquiet, eſpecially when it happens to be their condition, who are Great Perſons, and ſo more able than others to be troubleſome, and to contrive and carry on a miſchievous deſign againſt the State. Perhaps things do not go with the man juſt as he would have them; peradventure he hath not the Favour of his Prince ſo much as he thinks he deſerves, and then the next thing is, he is ready to be engaged in a Party againſt him: and becauſe he is croſt in ſome particulars, and imagins himſelf not reſpected enough, he reſolves to take his fill of Revenge, though he makes the whole Body Politick ſhake for't, and hurles the world into confuſion; or at leaſt he will ſeek to mend his Condition, by trying to dethrone that Power which he judges is not favourable enough to him, and by venturing what may happen upon a Change and new Scene of things. And no doubt, where the Devil finds Male-contents of this ſort, and ſees how they are diſpoſed, he takes advantage againſt them, managing p. 20his Suggeſtions accordingly, to puſh them forward to the moſt deſperate attempts. Study then to live quietly under the Government, by ſtudying contentment in your private Circumſtances, though they be not juſt as you would have them: and herein imitate St. Paul, who as he adviſes us in the Text to ſtudy to be quiet, ſo he ſtudied it himſelf this way; for he tells us of himſelf, Phil. 4.11.Phil 4:11I have learnt in whatever ſtate I am therewith to be content.

3. The diſcontents of a Party do likewiſe diſpoſe them who are of it to be unquiet and turbulent, and to be engaged in moſt horrid Enterprizes, eſpecially when Affairs are in ſuch a poſture and condition, that their great Deſigns are bafled, and all their Hopes at an end. For when a Party is diſcontented, and there is a common diſſatisfaction amongſt a great many people, they will often rage together againſt the Government, and by this means hearten, and encourage one another in miſchief; and when it is come to that paſs, that their ends cannot be obtained from the Government, and nothing is to be done by gentle and ſlow methods, they are for trying to diſpatch their buſineſs more effectually a quicker way, and their laſt deſperate remedy is overturning the Government, to ſet up for Governours themſelves. This is what p. 21the diſcontents of Factious people do commonly bring them to in the iſſue, when they are paſt hopes of gaining their ends any other way. When Perſons of Loyalty are put into all the places of Authority, and they only who are true to the Throne are intruſted with Publick Offices, and the Church and State are the moſt firmly eſtabliſhed, then no wonder if a Party of Male-contents be driven to the deſperate reſolution not to ſit down quietly by the Government, but to put themſelves upon the laſt Extremities. Whenever then the Conſtitution of Affairs quite ſpoils a deſign you have very earneſtly purſued, take heed that you harbour no angry diſcontents in your breaſts, nor eſpouſe the diſcontents of others, nor joyn with Malevolent men in diſloyal expreſſions of your diſpleaſure at the Government: but ſtudy a quiet ſubmiſſion to the preſent condition of things, believing rather whatever point you have loſt, which you could wiſh to have gain'd, that what is order'd and diſpoſed by God and your Superiors, will prove beſt in the end.

4. Through want of Gratitude towards God for all the bleſſings of the Government, men become ready for unquietneſs under it, when men have no due ſenſe of the Divine Mercies vouchſafed them, p. 22no marvel if they ſhould prove ſo voerſeen, as to offer to bereave themſelves of them, even by an Act of their own. As for our preſent Government, if we either conſider what it is in it ſelf, or compare it with what we ſee elſewhere in the world, we muſt judge it to be the beſt and happieſt of Conſtitutions; whence I infer, That if people were duly thankful to God for National Bleſſings here in England, and knew when they were well, the King and Government were as ſafe as poſſible: but if men have no Senſe at all of the happineſs of a Conſtitution, nor ever look up to God with Grateful acknowledgments of it, I cannot much wonder, if they ſhould become ſo weak, as to be for trying Concluſions by a Change. Wherefore, as the Caſe is with us, would you ſtudy this Quiet, viz. to be as Loyal to the King as you ought to be, ſtudy then to be as Thankful to God as you ſhould be.

5. A diſtruſting of Gods Providence and care of us for the Future, and an impatience to be at an end of ſome preſent fears, is another thing diſpoſing men to unquietneſs: Upon a proſpect of ill times that may come, ſome muſt up and be doing themſelves, to prevent them by all manner of means, even by the Diabolical ones of Treaſonable Aſſociations, Aſſaſſinations, and Inſurrections. Popery may p. 23come in, and that is to be kept out; and pray God it may; but God forbid that we ſhould offer to keep it out the ſame way by which the Papiſts have attempted to bring it in: To conſpire againſt the Prince, and to ſtrike at the Government, is going horridly to work to keep out Popery, and I believe this Evil will hardly ever be prevented by means of this ſort; we had better Exod. 14.13.Exod 14:13ſtand ſtill and ſee the ſalvation of the Lord, than think of ſaving our ſelves by villanous and treaſonable Devices; men had better leave the matter to God, and ſtay his leiſure, and truſt in his care of his Church, which he hath ſomiraculouſly manifeſted in all Ages, than go about to ſhew themſelves Zealous Proteſtants, by being Traiterous Subjects. Study then to be quiet, by learning to reſt and depend upon God for the Future, and to acquieſce chearfully in his Providential Diſpoſal of things, without having any wicked deſigns againſt the Government, to prevent what is feared.

6. A boiſterous and miſguided Zeal for Religion diſpoſes men to be ſeditious and unquiet, and makes them ready for Treaſon or Rebellion. This I cannot omit mentioning, ſince it proved ſo Fatal to this poor Iſland in the Late Times, and was the great cauſe of the many Troubles and Confuſions under which the Land groaned. And indeed, p. 24never are men more violently bent to be diſorderly and unquiet, nay to attempt horrible things, than when they are carried away with a falſe and fiery Zeal for Religion; For, when the Religious Phrenſie is at the height, and mens heads run upon the goodneſs of a Cauſe, wherein they are perſwaded Gods Honour is concerned, they are commonly intemperately hot in the ſervice of ſuch a Cauſe, inſomuch that no place is left for a Deliberate Prudence and careful Conſideration, but they are ready to embrace all Motions, and to engage furiouſly in any Enterprizes that look that way, till at length perhaps the Zeal for Religion ends in a Damnable Plot, and the Hot Religioniſts are the Horrid Traitors. And ſuch is the madneſs of that kind of Zeal, when men are moſt acted and puſht forward by it, that they think they are zealous for God, while they forget what he hath commanded and forbidden, and that they are his Buſie and Godly Servants, when they are quite and clean gone beyond the bounds of their Duty. Study then to be quiet, not by laying aſide Zeal for Religion, for it is a good thing always to be zealouſly affected in a good Cauſe; but by taking care that your Zeal for Religion be the true Goſpel Zeal, that it ſteer right, and be well guided; do not ſuffer it to make you undutiful to your p. 25Governours, troubleſome to the State, or Rebels to your Prince, for it can never be a right Chriſtian Zeal that puts men on to theſe ill things; and therefore do not think of ſhewing your Zeal for God by breaking his Laws, of being irreligious for Religion, and of playing the Devil for Gods ſake; but let your Zeal for Religion appear to be right and true, by its imploying you moſt of all in the practice of all the known Duties of Religion, by its making you conſtant and reſolute there, nay, couragious enough to die for Religion if need be; and then moreover be as ſtirring and induſtrious as you can in the Cauſe of Religion, to promote its intereſt in the world, where you can do it lawfully and prudently; but ſtudy to be quiet withall, let your Zeal, as to its actings, be kept within the limits of Peace, and then be as wiſe and buſie for God and a good Cauſe as your zeal prompts you to be. Jam. 3.17.Jas 3:17The wiſdom that is from above, is peaceable, and ſo is the Heavenly zeal too.

7. Contempt of the Government is another thing which makes men unquiet under it, and ready to do all they can to ſubvert it: And this diſpoſedneſs to be unquiet is too apparently in thoſe people that will flock together contrary to the Laws, when they know they are forbidden to aſſemble in p. 26Multitudes, becauſe the Government is jealous of them, and hath reaſon enough to be ſo, eſpecially ſince the Old open Rebellion, and the New cloſe Conſpiracy. And by this time, I ſuppoſe, we ſee ſufficiently what little reaſon the King hath to ſuffer and perſons to be Orators to great Aſſemblies, but ſuch with whom he may ſafely truſt his People, and it is well known with what ſort of Teachers he dares not truſt them, and therefore juſtly forbids their appearing to ſpeak to Multitudes of People unlawfully got together. But if nevertheleſs there are yet any that will diſturb the Government, and put it into fears of them, by getting into ſeparate meetings, and there venting their Doctrines to unlawful Aſſembles, in defiance of the Laws and Authority of the Realm, and that too when there is no need of their Teachings (His Majeſtie recommending his People to other and better Inſtructers, whom he can truſt, and who are Lawfully called to the Miniſtry) what can we think of ſuch men as theſe, and of the crouds that go after them, but that they have learnt habitually to deſpiſe the Authority of the Government, and conſequently that they are too ready in any thing they can do to contribute to the prejudice of it. For there can be no care or ſtudying to be quiet under the Government, where there is not p. 27a due Reverence and awful Reſpect to it, and they are paſt pretending to that, who do any apparent deſpite to the Government, to diſturb and moleſt it.

Laſtly, Diſloyal Principles diſpoſe men to be unquiet Subjects, viz. ſuch as theſe, That all Power is from the People, and is put into the Kings hands upon truſt; That it is lawful for Subjects to enter into Covenants and Aſſociations for the Defence of themſelves and their Religion, againſt the command of the Prince; That Princes muſt ſubmit their Scepters to the Elderſhip and to the Church; That Heretical Princes being excommunicate are to be Depoſed, and may be killed by their Subjects; That when a King is excommunicate by the Kirk, and caſt into Hell, he is not fit to live upon the earth, and the like, which are the Doctrines of Jeſuits and Fanaticks, Doctrines of ſo pernicious a conſequence to the publick Peace, that it is enough to make us reject them as falſe without examining them further; and upon men of ſuch Principles the Advice of the Text is but thrown away, and it can do no good upon them, there being no poſſible ſecurity of their being quiet. Study it then by a care not to be debauch'd by ſuch impious Doctrines and Principles as are deſtructive of the quiet of the State, and do leave Governments and Governours inſecure.

p. 28And thus having reckon'd up thoſe ſeveral things which diſpoſe men to unpeaceableneſs under the Government, we may ſee that to be quiet Subjects we muſt ſtudy to be meekly minded, to be content with our private circumſtances, and with the publick Adminiſtration of Affairs, to be duly thankful to God for publick Bleſſings, to conſide in him for the future, to regulate our Zeal, to revere the Authority of the Government, and to be peaceably and loyally principled.

2. Next we are to conſider what ought to be our care in our Carriage towards Others, for the preſervation of Quiet. And we muſt be careful that nothing come from us which tends to have ſo ill an influence upon men, as to render them diſaffected towards the Government, and leſs contented to be quiet. We muſt avoid all murmuring and repining at the preſent days, as if the former were better than theſe. For when people hear this from us, they are apt to be put out of humour, and to be left the more diſſatisfied at the preſent conſtitution of things, and ſo may in all likelihood be ſtirred up to be unquiet. It ſhould be our practice to ſtudy and promote Quiet, by repreſenting the publick Bleſſings and Advantages God affords us, in ſo lively a manner, as to beget rather peace and contentment, nay thankfulneſs p. 29in Mens minds. But let us be very wary how we ſuggeſt our diſcontents, or whiſper our diſlikes of the Government, or talk of Grievances, and take heed withall, that we put not Men into cauſeleſs Fears and Jealouſies, as if ill things were in hand, and bad days were a coming, through an ill management of Publick Affairs; leſt by our means People come to be ſtartled and diſquieted, and then remain Enemies to the Government, tumultuouſly given, and inflamable to Rebellion. To ſtudy to be Quiet, and to keep men ſo, is rather to do all we can to reconcile Men to the Government, who it may be are apt enough of themſelves to fly out againſt it, and to complain where there is no Cauſe, and to fear where there is no Reaſon, and to find flaws where there are none.

And then it muſt be our care likewiſe, that we do not leſſen Peoples inclinations to live as peaceble Subjects ſhould do, by our expoſing any ways, or reflecting contemptuouſly upon the Prince, by dwelling upon his private failings and infirmities, by attributing Publick Judgments to him, or the like, the conſequence whereof is likely to be this, That Men will be the more diſpoſed to ſlight his Authority. The Student of Quiet will not ſpeak evil of the Ruler of his People, p. 30but is of a Loyal Diſpoſition, like to that of the Old Teſtament Saints, who thought Job 34.18Job 34:18not fit to ſay to a King, Thou art wicked, or to Princes, ye are ungodly, or Pſ. 89.51Ps 89:51to reproach the foot-ſteps of Gods Anointed.

Conſider we further how we are to do, if we ſtudy to be Quiet, and would continue ſo, that others may no ways incline us to the contrary; and here theſe Advices will not be improper.

1. Decline to the utmoſt all occaſions of danger in this matter, and ſhun thoſe places where you are like to meet with temptations to unpeaceableneſs; and go not to the Schools of unquietneſs, where you may chance to find your Prince abuſed, and his Miniſters of State traduced, and his Government defamed, and the Church railed at, and the groſs Ignorance and blind Zeal of poor People practiſed upon, for the ſtirring them up to Sedition and Rebellion: And indeed it is not likely that you ſhould meet with any Doctrines of Obedience in ſuch Aſſemblies, where their very meeting together is an act of Diſobedience; or that Loyalty ſhould be taught where Conventicling is practiſed. And therefore your Loyalty and Peaceableneſs will be much hazzarded, if you venture amongſt People got together in Crowds, contrary to the Law and Eſtabliſhment; for p. 31when you happen to hear canting Reflections upon the Government in great Aſſemblies, you know not how far they may work upon you, eſpecially if all the while you perceive the Rabble about you are deeply affected therewith, and that Seditious Complaints from the Speaker, are ſeconded with groans from the Hearers.

2. Do not eaſily believe, or hear with pleaſure, any ſcandalous ſtories concerning your Prince and his Government; and be not carried away preſently with News, Pamphlets, or Libels, that revilingly reflect upon both: We ſhould not too credulouſly hear ill things of one another in common Converſation, much leſs of the King and Government: St. Paul would not have an Accuſation lightly received againſt an Elder, 1 Tim. 5.19.1 Tim 5:19or one in Authority in the Church; how much more careful ſhould we be, that we do not raſhly entertain any Accuſation againſt our Prince, whereby he is reproached, or againſt the Government, whereby that is defamed: And conſider well the folly of being led by the Noſe, and betrayed into Diſloyalty by theſe means: They that would make you out of Love with the Government, by their ſcribling or talking, may in all likelihood be miſ-informed, and take things wrong themſelves: Others of them may be fooliſh p. 32and ſhort-ſighted, and only obtrude on you their idle and weak Conjectures upon the preſent condition of Affairs: Others of them, poſſibly Knaves, who may know well enough that things are not really as they repreſent them, and yet will ſcatter abroad their baſe and ſcurrilous Reflections upon the Government, not that they intend you any good by what they inſinuate, but they have a deſign of their own to bring about, and you, and as many as they can, they would draw in to be Parties in their Service. Again, it is like neither they nor you are Competent Judges of the intentions and proceedings of your Superiours, nor are their Arcana Imperii ſubjected to Vulgar Apprehenſions: And what if by means of the Seditious Clamours of bad perſons you become diſaffected to the Government, and turn a Party againſt it, and all upon a miſtake? What if you ingage preſently in a Treaſonable Attempt to overthrow the Government, whilſt endeavours are faithfully uſed, that it might be managed more and more for the publick Security and Advantage, and to cut off a Prince, while he is really contriving and conſulting for your Wellfare and Happineſs? This is very poſſible, I am ſure, ſince we have had notorious inſtances of it even in our Days: For how hath a Government been reviled, p. 33which continues the Envy of the World, and is ſo admirably fitted and conſtituted for the good of thoſe that are under it, and what numbers of Libellous things have flown about to alienate mens Affections from a Prince, that ſincerely intends and ſtudies the Proſperity of his Subjects, and hath managed things ſo Happily by his Wiſe and Prudent Conduct, A Prince of whom I may ſay what King David truly did of himſelf, that Pſal. 78.72.Ps 78:72he hath all along fed his people according to the integrity of his heart, and guided them by the skilfulneſs of his hands. And let this teach you not to liſten credulouſly to ill Stories concerning your Superiors, and not to read or hear with content their Intentions blamed, or their Proceedings Cenſured, let it rather always be your Rule to ſuſpect them that would tempt you to ſuſpect your Prince, and his Government.

3. Stand up vigorouſly to oppoſe the very firſt Motions to Sedition, whenever you are ſurpriſed with any beginnings of diſcourſe tending to that purpoſe; For by checking and diſcouraging unquiet Talkers of this kind you will not only in ſome meaſure reſcue and ſave your ſelves from being attempted any more by them, but you may poſſibly divert them from their unpeacable Deſigns, and from entertaining ſuch thoughts any longer themſelves, p. 34and ſo may prevent, or at leaſt contribute conſiderably towards the preventing a great deal of miſchief that might follow; For we know what dreadful Rebellions, Parricides, and Revolutions have ariſen from ſmall beginnings, and do remember for inſtance, that the Miſeries of the late times had their riſe at firſt from ſeditious Talk, which grew afterwards to downright Treaſon, and the next thing was Remonſtrating, and at laſt it came to Arms, Arms.

4. We are to conſider in the fourth place, why the Apoſtle exhorting us to ſtudy to be quiet, preſcribes this Expedient in particular, that we would do our own buſineſs; and he thus adviſes to denote that there are two things very prejudicial to the publick quiet, viz. Idleneſs and Medling; and ſometimes they meet together both in the ſame perſons; for ſo St. Paul ſpeaks of ſome whom he blames for foreign, idle and yet buſie too, that is, buſie in Affairs not belonging to them, and Idle where they ſhould be buſie. Study to be Quiet, yet not ſo as to do nothing; Study to do buſineſs, but let it be your own; Idleneſs we know expoſes men to all temptations, and ſo to the Devil, to be led captive by him at his will. We read a ſtory in Tertullian Lib. de Spectac.of a woman that had been newly proſelyted to p. 35the Faith of Chriſt, who going to the Theatre, returned from thence poſſeſſed of the Devil; whereupon in the Exorciſm the Devil being askt how he came to venture upon a Believer, his Anſwer was, I do it moſt juſtly, for, in meo cam inveni, I found her idling upon my own ground: But we are better fenced againſt the Aſſaults of the Devil, if when he comes to attempt us he finds us diligent at our own buſineſs; for the idle are more ready for wickedneſs, according as Temptation from without may prompt them, as in particular, are eaſily dealt withal to be in a Plot, and the more there are of ſuch, the greater are the dangers of the State, for as much as ſuch people are alwaies ready to be called in to be Parties, and to ſtrike in for miſchief upon any Tumultuous occaſion. Study then to be quiet, by avoiding idleneſs; but by doing your own buſineſs too, preſumptuous Medling being as deſtructive of quiet as the other; And St. Peter ranks the buſie-body with the evil-doer, the theif and the murderer, 1 Pet 4.15. For when mens buſie thoughts carry them abroad, and they are all for prying into the Affairs of other, which do not belong to them, ten to one if at length they do not look ſo high as the Government it ſelf, and imagining ſome preſſure there, and diſliking the Conduct of Political Affairs, turn grave Medlers in the Reformation of Church p. 36and State, taxing in the mean while what is done by their Superiors. Now when every little place is a Counſel-Table, and every ordinary fellow a States-man, and men that have nothing to do in the thing, will be modelling the Government according to their own fancy, and giving out their Politicks, and correcting the Conſtitution, as if it was defective, it is not like to be a quiet world. Men would do God and their Country better ſervice, if they would keep cloſe to the buſineſs of their particular vocations; and ſtrive to excel in that, not troubling others with their conceits concerning State matters, when they are neither ſought for, nor deſired, nor needed, leaving the Adminiſtration of the Government to God and our Superiours who are intruſted with it, and are moſt concern'd therein, and have greater helps from Almighty God in their judging and managing of Affairs, than pragmatical Medlers can expect. Wherefore ſtudy to be quiet abroad, by taking care not not to move out of your own Sphere, and keeping your ſelves buſie at home.

And this is all that I ſhall ſay upon the firſt head, viz. how we are to ſtudy, or what is ſtudying to be quiet Subjects, and to live peaceably under the Government.

What remains in the ſecond place, is to perſuade men to this ſtudy of Quiet, and that by arguments p. 37from ſundry Conſiderations, which however I ſhall put all together at this time, that being jointly conſidered, they might have the more force to check and correct the unquiet and diſloyal humours of the preſent times. As,

1. From the common and known advantages of quiet to Humane Society, which are better enjoyed than deſcribed. Things are at beſt in the fair temperate Climate, and flouriſh moſt when we are all at quiet; for then Arts and Sciences are improved, Traffic and Trade goes on, Riches increaſe, and ſo doth Religion too, St James telling us that James 3.18.Jas 3:18the fruits of righteouſneſs are ſown in peace, and Pſal. 85.10.Ps 85:10righteousneſs and peace kiſs each other; James 3.16.Jas 3:16but where ſtrife is, there is not only Confuſion, but alſo every evil work.

2. From the nature of God, to whom Peace is ſo frequently attributed in the New Teſtament, as the great Lover and Author of it; For he is ſtiled Heb. 13.20.Heb 13:20the God of peace, Rom. 1.7.Rom 1:7peace is ſaid to come from him, and James 3.17.Jas 3:17the wiſdom from above is peaceable, and our Saviour pronounces them the beloved and Math. 5.9.Matt 5:9bleſſed children of God that are peace-makers, and ſo do reſemble their Heavenly Father as his true Sons: And therefore methinks they cannot well paſs for the Godly Party, or the people of God, that are the unquiet p. 38Troublers of our Iſrael, and are the Children of Sedition and Rebellion.

3. From the nature of the Religion we profeſs, which is an Inſtitution of Peace, all the Goſpel Doctrines of Humility, Meekreſs, Patience, Contentedneſs, and Contempt of the World, being calculated for the making men quiet. From the manner of its entring into the world, which was not by Treaſons and Tumults, but in Silence and Peace; there were no Riſings or Mutinies at the firſt appearance of its Author, but a Song of Peace was ſung by Angels at his Birth, and His voice was not heard in the ſtreets. And we know what was the Legacy he bequeathed to his Diſciples, and in them to all Chriſtians when he left the World, My PEACE I leave with you: and therefore it is ſtrange that Chriſtians, ſhould be the turbulent Men, that Chriſtians ſhould be Rebels, and Traytors, and Troublers of the World.

4. From Rom. 13.1.2.4. Tit. 3.1. 1 Pet. 2.13.17.Rom 13:1Rom 13:2Rom 13:4Titus 3:11 Pet 2:131 Pet 2:17our being required in the Doctrine of the Goſpel, more eſpecially to live quietly, as we are Subjects and under Government, as not to reſiſt the Power, becauſe it is the Ordinance of God, to be ſubject to Principalities and Powers, to Honour the King, to ſubmit to him as Supreme, and as the Miniſter of God next under him, and inſtead of making quick work p. 39with our Soveraign, and them that are next him in the Government, by haſty Aſſaſſinations, our Religion bids us pray for Kings and all that are in Authority, that under them we might lead quiet and peaceable lives in all godlineſs and honeſty. We are to be quiet towards them, and are to pray to God for them, that we may live quietly under them.

5. From the examples of the firſt Chriſtians, who were the famed men of their Time for Meekneſs and Quietneſs, and under very ſevere uſage from the Government, but yet could never find in their hearts to engage in any Treaſonable Deſign againſt it, nor ever lookt upon their Numbers as an encouragement to Rebellious Inſurrections, but without giving any diſrepect to Authority, or diſturbance to the Government, were reſolute and patient ſufferers for Chriſt, and that was all.

6. From the great injury we do our Religion, and the reputation of our Profeſſion in the world by unquietneſs under Government, nothing being more likely to render it odious in the eyes of others, and to cauſe it to be ill ſpoken of, eſpecially amongſt the Princes of the Earth. Plots and Rebellions are things that ſound very ill in the world, and caſt an horrid reproach upon the Religion they are of that practiſe ſuch Villanies; For which reaſon in particular, as we p. 40ſee in the verſe after the Text, the Apoſtle counſels the Theſſalonian Believers to ſtudy to be quiet, viz. That they might walk honeſtly towards them that are without. If then you have any regard to the honour and reputation of that Chriſtianity you profeſs, and would not have the name of the Lord blaſphemed, nor the beſt and moſt Divine Religion and Inſtitution of our dear Saviour ſuffer amongſt Turks and In…idels, Study to be quiet, and let not the world hear of Conſpiracies and Treaſons amongſt Chriſtian People, let no ſuch thing be told in Gath, or publiſhed in the ſtreets of Askelon.

7. From the nature of unquietneſs, and plotting againſt Princes and Governments, as it is the Devils great work, and his buſineſs to ſtudy it, and carry it on in the world. God Almighty is the great Monarch of the world to govern it by a wiſe and good Providence; The Devil is the God of this world to roil and diſorder it, to confound all things in it, and to put them out of courſe as much as he can. 1 Kings. 22.22.1 Kgs 22:22Ahab's overthrow was contrived by evil Spirits. John. 13.27.John 13:27Judas was ſpurr'd on by the Devil to betray his Maſter. 1. Chron. 28.1.1 Chr 28:1Satan ſtood up againſt Iſrael, and moved David to number Iſrael in order to their common ruin; and in p. 41our days I ſuppoſe it is he that hath moved a Party of men to take a ſurvey of their Numbers, and to examine their ſtrength, in order to Inſurrections, a Rebellion, and National Deſolation; And though the Devil no doubt be very buſie in contriving and bringing about private mens harm; yet the ſport that pleaſes him beſt, and which he loves and ſeeks moſt, is the deſtruction of whole Communities and Bodies Politick, and whatever ſome may happen to gain by a publick Tumult and Confuſion, and the ruin of a Government, the Devil is ſure to get moſt by it; and therefore to me nothing appears to look more like the Devil and his handywork, than Seditious Unquietneſs and a Plot; Treaſonable Conſpiracies are of that Nature, that he is in nothing, if not in ſuch things. Study then to be quiet Subjects, if you ſtudy the contrary you are the Devils Students; if your minds be upon diſturbing the publick Quiet, and overthrowing Governments, you are Scholars managed by his ſuggeſted Inſtructions, and if you be in a Plot, you are his Vaſſals and Tools, and upon his work. Bleſſed, ſaith our Saviour, are the peace-makers, for they ſhall be caled the children of God: And it may be ſaid, Curſed are the Peace-breakers, thoſe chiefly that diſquiet p. 42Governments, thoſe yet more eſpecially that Conſpire againſt the beſt of Kings and Governments, for they ſhall be called the Children of the Devil.

8. From the fearful Conſequences of a Treaſonable Succeſs, when by Gods permiſſion a Plot takes effect, and the Blow is given, and the Land put into Confuſion: Roil the Water, and what gets up to the top but Mud and Filth? So in the late times, when the Land was roil'd, the very Mud of the people got higheſt, and to the place of Rule. And had this deteſtable Conſpiracy ſucceeded, and the Waters of our Iſrael been troubled, ſome of the filth of the Land would ſoon have been uppermoſt, and inſtead of a moſt Gracious and Prudent Prince, a Renowned Clergy, Reverend and Learned Judges, and the like Bleſſings which we now enjoy, what a ſtrange new ſet of Governours, and Teachers, and Managers of Affairs were like to have come in their room? It is ſure wholeſom Advice of Solomon, Prov. 24.21.Prov 24:21Fear God and the King, and meddle not with them that are given to change. For when a Change in the Government is once begun, men do not know when or where to make an end, having gone from better to worſe, they ſtill go on from worſe to worſe, till either they return thither again, p. 43from whence they have wandered, or ſtick faſt in the Mire, and continue in a remedileſs Confuſion. Study therefore to be quiet, and peaceably to ſubmit to the Government, not foreſeeing the Conſequences of the ſucceſs of a Traiterous Deſign, leſt you ſee your Folly in the end, and, with too late a Repentance, ſhare in thoſe miſeries you have brought upon your ſelves.

9. From its being the very firſt thing inſiſted on in the Proverbial Inſtructions of the wiſeſt of meer men, that we would be perſuaded to have no hand in wicked Conſpiracies. This you ſee in the firſt Chapter of the Proverbs, where the Wiſe Man deſiring a due attention to his Inſtructions; Hear my Son the Inſtruction of thy Father, v. 10. ſpeaking as a Wiſe, and Grave, and Experienced Perſon to a young beginner in the World: His firſt Advice is this, which immediately follows, My Son, if ſinners entice thee conſent thou not, v. 10. What Sinners in particular? Bloody Aſſociators: as appears by what follows. If they ſay come with us, let us lay wait for blood, let us lurk privily for the innocent without cauſe, let us ſwallow them up alive as in the Grave, and whole as thoſe that go down into the Pit; we ſhall find all precious ſubſtance, we ſhall fill our Houſes with ſpoil; Caſt in thy Lot amongſt us, and let us all have one purſe. My Son, walk p. 44thou not in the way with them, refrain thy foot from their path. So he adviſes at the very firſt, which makes me wonder that Men of any Prudence or Gravity at all, ſhould be found in an horrible Conſpiracy, contrary to the ancient Advice of the Wiſe Man, who was ſo much againſt bloody Confederacies, that he begins his Inſtructions with expreſſing his great deteſtation of them: And ſurely what was Wiſdom and what was Folly in thoſe Elder Ages of the World, and in the days of the Wiſe-man, is ſo now. When therefore they ſay, as in the Parable, Come let us Kill the Heir, that the Inheritance may be ours, Conſent thou not; and in abhorrence of their Treaſonable Conſults, let every one of us ſay in particular, O my Soul come not thou into their ſecret.

10. From the abſurdity of the uſual pretences that are made to caſt ſome colour upon a Treaſonable Deſign: And now Gods Glory, and the good of the Publick never fail coming in to be part of the Deſign when any great Villany is moved or ſet on foot. And is Religion and Gods Cauſe a pretence for Treaſon and Rebellion? This is next to Blaſphemy, and is an impious Reflection upon the Wiſdom or Power of God, as if to bring about his own Deſigns, he ſtood in need of our Deviliſh Devices: And this is yet more abſurdly pretended, p. 45when by thoſe who have no Religion at all; and while they tell you of Gods Glory, aim only at their own, not ſerving God, but their own Bellies; and a wicked Conſpiracy ſeldom wants the help of ſome plauſible Atheiſts to carry it on: Or, muſt men undertake to be Traytors in defence of the Rights and Liberties of the People, and upon pretence to put by Arbitrary Dominion? That Evil is like to be removed by a Treaſonable ſucceſs, when the Government is quite unhing'd, and all Laws turn'd out of doors, and the Foundations of Property taken away, and people are at their Liberty to ſcramble for what they can get, and the Party that happens to be the Power ſhall enſlave all the reſt. And yet the ſtrangeſt thing of all is, that the beſt of Churches muſt be deſtroyed for the intereſt of Religion, and the happieſt of Governments for the good of the People, and the moſt gentle and merciful of Princes to be delivered from Tyranny. But I ſuppoſe the caſe is this, The Prince is a Tyrant meerly becauſe he is a Monarch, and reſtrains unruly Subjects that threaten his Throne; and the Clamour for Religion is, becauſe men have not their full liberty to be of any Religion, or of none; and the Government is a Grievance and Bondage, becauſe not fix'd in the People, and mens Rights are invaded, p. 46becauſe they are Govern'd, and they are Slaves only becauſe they are not Kings themſelves, and if it be ſo, God keep us in our Happy Slavery, and from the Grievances of Liberty and Property which our wretched Conſpirators would have procured for us, The good Lord deliver us. I argue yet further to perſwade men to quietneſs under Government,

11. From thoſe heavy Puniſhments in the other world, of a ſeditious and Treaſonable unquietneſs in this, which will follow without repentance. This I ſpeak with the greateſt ſeriouſneſs: For can it be imagined that they who are the Turbulent men in this world, and would overthrow States and Kingdoms here, will be ever reckoned meet to be admitted into a Heaven of eternal Quiet and Serenity hereafter? no; a miſerable Hell of Havock and Confuſion is a place more proper for them, and there, if they repent not, they are like to be. In the Parable of the Lord and his Servants we read, Matth. 24Matt 24that he came and found ſome of them ſmiting their fellow Servants, (and had not this Plot been detected, what ſmiting work would there have been of fellow-ſervants and fellow-ſubjects?) And the Lord commanded that theſe Smiters ſhould be cut aſunder; where their puniſhment p. 47in the other world is threatned to be very Grievous, as it is repreſented bearing ſome Analogy to that Temporal puniſhment which the Law here inflicts upon Traitors, which is Quartering of them, a Puniſhment they juſtly deſerve, who go about to tear whole Societies and Kingdoms to pieces.

12. From the little likelihood that ſuch ſhould eſcape the hand of Juſtice in this world. For what Deſign is more fooliſh, or what Attempt is more unlikely to take effect than a Treaſonable Confederacy, eſpecially when many are engaged in it? And whereas infinite are thoſe Accidents which may hinder the ſucceſs of a Plot, one of them may be enough to occaſion its Diſcovery, and ruin the Conſpirators. Eſpecially if another thing be conſider'd, which is all that I ſhall add to perſwade men to the Study of Quietneſs, and to be peaceable under Government, and that argument is,

Laſtly, From the wonderful Providence of God, whereby he brings to nought the Counſels, and defeats the Purpoſes of thoſe who Conſpire the ruin of Governments. This I hope may in ſome meaſure prevail with men to be quiet, though the other Conſiderations now mentioned ſhould do no good upon them; if Gods Word and other Arguments p. 48cannot teach you Peaceableneſs and Loyalty, yet however be ſo wiſe as to learn it from his Providences; Nay do not wonder if by his Providences he ſhews his diſlike of ſuch things, which he hath expreſly forbidden in his word, viz. of Treaſonable deſigns, in not ſuffering them to take effect, or but ſeldom, and then for weighty reaſons beſt known to himſelf. Prov. 29.21.Prov 29:21There are many devices in the hearts of Traytors, but the Counſel of the Lord that ſhall ſtand, and unleſs you knew what his ſecret Counſel was, it is in vain to attempt thoſe things which he is mighty like to hinder; For God in his Providence hath a particular regard to the Concernments of Kingdoms and Bodies Politick, which laſt not beyond this life, and are his Care only here; and he will make it appear that he really Governs the world, by his care over States and Communities, becauſe in their Preſervation and Deliverances his providence ſhews it ſelf the moſt illuſtriouſly to be taken notice of by the Inhabitants of the earth: Moreover if Gods Providence be not unconcern'd in leſſer matters, and private perſons are under the ſhadow of his wings, moſt aſſuredly he is intent upon the good of Governments, wherein the happineſs of Thouſands is involved. Be therefore quiet and ſtill, for if you riſe to be Traitors and Rebels, p. 49then God will ariſe too, and ſcatter his Enemies; and though the deſign may have gone on a great while, as if God was ſilent and neuter in the caſe, and the keeper of Iſrael ſlumber'd and ſlept, yet when it is near the Execution, as the Pſalmiſt elegantly ſpeaks, Pſal. 78.65,66.Ps 78:65Ps 78:66Then the Lord awakes as one out of ſleep, and like a mighty man that ſhouteth by reaſon of wine, and ſmites his Enemies in the hinder parts, and puts them to perpetual reproach. Accordingly the Wiſe Man, in that firſt Chapter of the Proverbs before mentioned, where he expreſſes his hatred of bloudy Combinations, ſpeaks in like manner: Surely in vain the net is ſpread, and they lay wait for their own bloud, and lurk privily for their own lives, v. 17, 18. Wherefore learn to be quiet, becauſe the Pſalmiſt tells you, Pſ. 99.1.Ps 99:1The Lord reigneth and ſitteth between the Cherubims, be the people never ſo unquiet. Men may deſign and plot as they will; yet he governs, and will order things as he ſeeth good: Pſal. 135.6.Ps 135:6Whatſoever the Lord pleaſes that doth he in Heaven, and in Earth, and in the Sea, and in all deep places: He hath ſhewn his power and providence in all Ages, in the miraculous Deliverances of his Church; he hath time after time wonderfully delivered this Church and State, and hath as wonderfully interpoſed to p. 50ſave us at this time; And from theſe repeated providences, whereby we have been preſerved, let our Enemies learn to be quiet, and to lift up their Heel no more againſt us, leſt they be found fighting againſt God, and ſtriving with a Reprobate Impudence againſt all thoſe Repulſes Heaven hath given them; and learn to be Loyal to a Prince whoſe Government over us is mightily aſſerted by Providence, whom God hath ſo frequently delivered from the Sons of Violence, and hath ſo miraculouſly preſerved, that we may well think him to be the Care of Heaven, and that God has undertaken his Protection: And in the mean while let us beſeech God that he would be pleaſed to diſcourage our ill-willers and ill-affected Men from all Unquiet and Treaſonable Attempts, by ſtill appearing graciouſly for us, that he would ſtill go on to let the World know that he is our Saviour and mighty Deliverer: And ſo let us Conclude all with an excellent Collect of our Church for this purpoſe, which we uſe in our daily Devotions,

O God, who art the Author of Peace, and lover of Concord, in knowledge of whom ſtandeth our Eternal Life, whoſe ſervice is perfect freedom; Defend us thy humble p. 51ſervants in all aſſaults of our Enemies, that we ſurely truſting in thy defence, may not fear the power of any Adverſaries, through the might of Ieſus Chriſt our Lord. Amen.

FINIS.

End of the text · Nicholas Clagett, A Persuasive to Peaceableness and Obedience (1683)