The Kingdom of God Among Men, Tract 1 · Chapter 18
CHAP. XVIII.
The Interest of true Religion lies much in its venerable Estimation among Men.
A Corrupt state of Religion nourishing Pride and Sensuality, and yielding it self managable to the designs of Men after the course of the World, is commonly upheld by an arm of Secular power, which by ways of its own it can make sure to it self. But pure Religion abhorring base compliances; and residing in the hitherto lesser number that walk in the narrow way, is not so well suted for a settled and continued potency in that kind. Wherefore by how much the more it fails of an assurance of worldly Power and Greatness, by so much the more it needs the advantage of venerable estimation for its own intrinsick excellence.
A desire of vain glory, and an ambitious catching at the praise of Men is opposite to this interest, and destroys the ends thereof. But because things that appear not, are of the same reason with things that are not, in regard of influence upon the minds of Men, Christianity should be made appear to be what it is indeed, that it is not a meer Idea in the imagination or intellect, but a wisdom and power that may be practiced: and its glory is displaid in a Life of integrity, purity and charity by the brightness of which graces in the primitive Times it became illustrious, and was exalted over all the learning, and vertue, and potency of the Heathen World, in such an Age as had all civil disciplines in their perfection; and it is never so much indangered, as when the sanctity of its Professors is fallen, or exposed to scandal.
Eminent Holiness is after miracles the next great testimony to the truth, and is now in the room of Miracles, and its influence is very powerfull. Wheresoever it is, it invigorates others of this Fellowship that are near it, and it commands aw and reverence from all Men. Tis a great happiness, when Persons indued herewith are in proportionable number fixed like stars of the first magnitude throughout the firmament of the Church, when there are Men of strong Parts, much prudence, active spirits, firm resolution, who are filled with the Holy Spirit, inflamed with love to God, and devoted to seek the things that are Christs, and fitted thereunto by real mortification and selfdenial, also when Persons of a lower sphere for the perfections of Nature or Learning, have attained to a large measure of the primitive Spirit of Faith, love, meekness, brotherly kindness and charity, whereby they are made ready to every good work, and provoke others thereunto.
As the eminent piety of some, so the appro…ed piety of the generality of serious Professors imports exceedingly to the reputation and reverence of true Religion. The spiritual Man discerneth the excellency of the Divine life, and the beauty of Holiness; and the natural Man also can discern humility, chastity, tem…erance, patience, charity, integrity, as things morally good and profitable to Men, and by …ese things the truth is vindicated and main…ined. To defile the purity of this Professi… is to stain its glory, and to stain i…s glory, is … render it weak and despicable. None there…re may pass for the allowed Disciples of this …ay, but such as keep themselves pure from … foul sins of Sensuality, and from all palpa… dishonesty. Howbeit the lawfull favour …d assistance of any others may with due cau… be admitted in its concernments.
A harmless life if barren and unprofitable is of little value in it self, and also of little force to advance any Profession. Nay a fruitless life is scandalous and unchristian. They are the words of Christ, herein is my Father glorified that ye bear much fruit, so shall ye be my Disciples. The root of such fruitfulness in good works is love out of a pure heart, and good conscience, and faith unfeigned, to which belong those praises, that it is the end of the Commandment, and the fulfilling of the Law. Now because they that walk circumspectly are often censured by the looser Sort to be uncharitable, it doth the more concern them really to shew forth the laudible fruits of Charity, and to maintain all good works before Men, though not to be seen of Men, and to hate narrowness of Soul and base selfishness.
What do ye more than Others? saith the Author of our Profession. When the Religious apparently excell the choicest part of unregenerate Men, then is Wisdom apparently justified of her Children. Natural men may have some amiable vertues by which they aim to commend themselves both to God and the World, yet in other matters of no less manifest and necessary concernment they are licentious and remiss. But the true Christian make it his business to fulfill all Righteousness. And as the principle of true Piety causeth an intirene… in all the parts of good Life; so being duly improved and stirred up, it will cause them that have it, not only to acquit themselves in whatsoever things are acceptable, and praiseworthy among the meerly vertuous part of Men, but also to perform those things that are far above them, and both a wonder and a reproof unto them.
Religion hath a good savour among all Men, by the due observance of all relative duties; and nothing renders it more unsavoury, than the violating of those bonds, and the non-performance of those dues, which arise from natural or civil relations; For these things are our proper sphere, our dayly walk and constant business, wherein we are most accountable to God, and usefull to men.
Industry and providence in the affairs of this Life, conduceth to reputation; but idleness and improvidence is very scandalous. Upon this account, Godliness is sometimes reproached by occasion of some idle Pretenders, and others that are Pious, but inconsiderate and imprudent. Religious exercises must be attended seasonably, and in due order: Idle and careless Persons, that wander from their callings, how full soever of good words, must be numbred among those that walk disorderly. When the Rules of Christianity are so agreeable to the temporal well being, and so indulgent to the present necessities of mankind, it is a great shame to expose it to contempt and prejudice, by such perversness or improvidence, as if it were inconsistent with industry and prudence, in the necessary concernment of this World.
In like manner a discreet and moderate use of riches, a generous frugality, and frugal liberality, avoiding fordid covetousness on the one hand, and vain ostentation and deliciousness on the other, is of good report and gains esteem; but to live either too narrowly, or too profusely, taints a mans reputation, and derogates from the honour of his Profession.
To be constant or always the same, is a noble property, and is had in much honour. And hereunto true Christianity gives the greatest adnantage. Its main principles are evident and unchangable; with the allowance of prudential accommodations according to time and place in things indifferent. It is a chief point of Wisdom to bring our might and main to the great & weighty things of the Law, and to watch with jealousie against every devise of man that would undermine them; but to be more cautious and sparing in points of less importance, yet the occasions of much contest among them that own the same Doctrine of faith. We are ill advised if we lay our main stock where our main interest is not touched. Several matters touching Religion have been carried in a vicissitude according to the change of times, and yet the substance of Religion not altered. It is not safe to fix a necessity upon such things, from which the urgency of after-times may inforce us to drawback, unless we will desert our Stations, before we have a discharge from our Master in Heaven. The espousing of some controverted Forms and Doctrines may end in a divorce, dishonourable enough, although it be conscientious: And the reproach hereof may be aggravated by the pretended constancy of others in erroneous ways, when it is indeed no other than the pertinacy of a selfish mind, or an adhering to a worldly interest. When there is a liberty some Forms may be safely chosen, as most advantageous, and yet not asserted to be the only necessary; and again; some others may be laid aside, as inconvenient: and yet not damned as impious, or simply evil. The parent of true constancy is Godly Wisdom, having the sure foundation of evident and unchangable Truths, with a just latitude in things not determined by the positive Laws of God. And so there may ordinarily happen to the same man some diversity of practice at different times, that deserves not the brand of time serving, which is often too rashly objected. For the same fixed principle of knowledge and integrity will direct to this way or method of a sacred Action at one time, and at another time to that which is far different; yea, and (when it cannot be avoided) to a submitting to what hath sometime been rejected, I mean rejected not as in it self unlawfull, but as inconvenient or less profitable. When we are at liberty, we are obliged to take the best way; but when confined, we must do as well as we may in that state. And the submission signifies an acknowledgment of the simple lawfulness, but not of the comparative goodness or desirableness of the thing imposed.
Since our blessed Saviour hath given his Church a legacy of Peace in Him, with tribulation in the World, to suffer with reputation, is not of little moment. It sometimes comes to pass, and that inevitably, that the Godly suffer much in such cases which the looser sort account niceties, and needless scruples; in which cases, their sufferings are precious in the sight of God, who highly values the jots and tittles of his Law: but they are not so honourable in the sight of men. But when their cause is so unquestionable, that all sober Spirits of Orthodox belief must needs regard it, their suffering hath much more glory, and all the faithfull will be more constant and uniform in adhering to such a cause. Howbeit if they suffer for conscience sake in such things as the World accounts niceties; yet an upright and prudent walking with a peaceable Spirit, submissive in things clearly indifferent, and bearing with others intolerable differences, will be an ample defence unto them, and gain respect, and peradventure mollifie those that do the injury. Furthermore let it be here noted, that to the Sufferer it is no less honourable, to suffer for the Life and Power of Christianity, in opposition to the immorality, malignity, and hypocrisie of carnal Christians, than in the defence of the Christian Faith, or any Article thereof, in opposition to Infidels, Hereticks, or Blasphemers. For the Christian life and practice is the end of the Christian Faith and Doctrine, and therefore cannot be of less regard. Yet this kind of Suffering is more dishonourable to Christ, in respect of the Persecutors, who are his professed Servants, and therefore in this respect, it is more grievous to the persecuted, than if they Suffered from those that disown his name, or are his more avowed Enemies.