Divine Characters in Two Parts, Part 1 · Chapter 7
CHAP. VII. The politique Hypocrite, or Hypocrite of State. Is he whoſe piety is policy.Defin.
AS temperature, is the fountaine, of naturall inclinations; reaſon, of moral reſolutions; education, of the firſt impreſſions; cuſtome, of habits; civil government, of behaviours; company, of faſhions, ſo is State, of pretences. The Civil hypocrite, and This, of State, do both reſpect men; but, with difference. He, for the power they have over him. This, for the power he would have, and exerciſe over them. For ſeeing his ends are to be atchieved or advanced by others, he muſt therefore neceſſarily conforme himſelf to the regiment and opinion of others, as the ladder by which he climbs.
Wherefore, though in his heart he ſaith, as Pharaoh, aExod. 5.2.who is the Lord? yet he muſt pretend with Herod bMat. 2.8. foreign.that he hath an intent to worſhip him. His Religion therefore is formed in the flexible mould of State, as beſt fits the kind of government that he manageth; So, it becomes a Municipal Religion, wherein he follows reaſons of State, not rules of conſcience, and yet he hath learnt from his Maſter Matchiavel, to manage that with ſuch a politick prudence, that though he neglect it, he will ſeeme to tender it, in himſelf and others. His piety, as 'tis out of policy, ſo it yeilds thereto, at his beck; withdraw thine hand, ſaid Saul, c1 Sam. 14.29.to the Prieſt, this is no time to ask Gods counſell.
It is to be bewailed that the ſpiders web of hypocriſy, takes hold not only in cottages, but on Palaces. dProv. 30.28. Job 34.30.and it were to be wiſhed, that all the Palaces of Princes were ceiled with Iriſh oake, that abides no ſpider; But alas! we ſee even under Davids roofe an Ahitophel, and a Joab; and ſhortly after, upon his throne, a Rehoboam, a Joaſh, an Ahaz; So hardly are theſe ſpiders either ſwept away, or kept away from the high places of the earth, where they transfuſe their venome into the body of State, and infect in a manner all that do, or would beare rule.
Indeed Religion hardly groweth on high grounds. The great men (ſaith the PropheteJer. 5.5.) have altogether broken the yoake and burſt the bonds; and againf2.31. we are Lords, we will come no more unto thee; Yet, it is much for their availe to pretend piety, and rather to ſeeme, then to be Religious.
Thus, the whole Religion of the Church, or rather Court of Rome, is nothing but a meer pageant of State; The royal magnificence of their Temples, the rich ornaments of their Altars, the affected gravity of their Prieſts, the counterfeit holineſſe of their Monks, the theatricall pomp of their whole ſervice, their ridiculous rules of geſticulation, their various colours, and different faſhions of apparel; &c. all being a meer juglery and colluſion. Wherein their admired Emperour Charles the fifth was ſo well inſtructed, that he did Cum cretenſibus cretizare, jugled with them in their own box,Hiſt. Conc. Trid. when he held Pope Clement the ſeventh priſoner with his Forces; he ſeemed to mourn for his captivity, commands his triumphs to ceaſe, which were kept at Valledolit for the birth of his ſon, enjoynes prayers to be made for his enlargement through his Dominions, and yet kept him ſix moneths in hold, and thought to carry him priſoner into Spaine, had he not been diſſwaded upon reaſon of State, and not Religion. So Philip his ſon appointed ſolemne ſupplications for his ſafe voyage into the Low-Countreys, Strada Bell. Belg. Sueton.when he never meant to go. They had a holy preſident of old from Heathen Rome to warrant this mockery, Tiberius pro itu & reditu ſupplicationes indixit cum non intenderet. A common trick for great men in power, among their peccadillos to mock God.
On the contrary, The true Chriſtians policy is real piety.Differ.
Herein agreeing with Chriſt his Prototype or pattern, who was prudent gIſai. 11.3.or of quick underſtanding in the fear of the Lord. Princes, ſaith David, hPſal. 119.23, 24.did ſit and ſpeak againſt me, but thy ſervant did meditate in thy ſtatutes Alſo, thy teſtimonys are my delight and my counſellours. When it was told David i2 Sam. 16.31, 32.that Ahitophel had conſpired with Abſalom, he encountered him; Firſt, with prayer to God to infatuate his crafty counſell; and after, by wholeſome policy laboured to prevent his deſign: the occaſion wherof, by the coming of Huſhai, the Lord offered unto him immediately, as an anſwer to his prayer. It is not fleſh and blood, but the Word and Spirit of God that giveth counſell unto the faithful ſtatiſt, whereby his reines teach him in the night; kPſal. 16.7.and, he is made wiſer then his enemies. Though a ſhell of Religion may be conducible to outward ends, and aimes, a childe of God knows that God cannot be deluded therewith, and that he abhors nothing more.lPſal. 119.98. Thus while the State Hypocrite, asmHoſ. 11.12. Ephraim compaſſeth God about with lies; and, the houſe of Iſrael with deceit; the true Chriſtian Statiſt, as Judah, ruleth with God, and is faithfull with the Saints.
The Hypocrite of State. Howſoever he be affected, yet deſireth that the people ſhould Character 1 count him religious.
External ſhewes of Religion procure an awful regard.Polit. lib. 5. Therefore Ariſtotle adviſeth a Prince to ſeem religious, at leaſt, partly that the people may not fear evil from him being a friend to the Gods; partly that they may not dare to rebell againſt him who hath the Gods for his friends. Honour me, ſaith Saul, before the Elders of my people, and before Iſrael, and turne againe with me that I may worſhip. n1 Sam. 15.30.But the end of his worſhip of God, was his own worſhip; and, as ſome ſay, ad faciendum populum, to make him ſelf popular. Let the people know no other, but that God and I am good friends; let me make as if I did worſhip. Thus Abſalom counterfeited, not only humility, but piety alſo, to hide his treaſon,o2 Sam. 15.7. he had a vow to performe in Hebrew, who, notwithſtanding this great ſhew of devotion, with the ſame conſcience afterwards lay with his fathers Concubines in Hieruſalem pcap. 17.22.Jeroboam q1 Kings 12.28, 29.to confirme his new Kingdome, would not ſeem to aboliſh Religion, or to alter it; but, to eaſe the labour of the people in going up to Jeruſalem: he would worſhip God, in other places more fit, and with leſs toile to his ſubjects. Saul in ſhew encouraged David to fight the Lords battells, r1 Sam. 18.17.when indeed his deſigne was to engage him in that hot ſervice that he might fall by the hand of the Philiſtins. In the height of his piety he makes uſe of profitable impiety, Et quodcunque juvat hoc putat eſſe pium; Whatever furthers his deſigne muſt needs be pious; And therefore bleſſeth the Ziphites in the Name of the Lord, for giving malicious intelligence of Davids abode,s1 Sam. 23.21. when he hid himſelf from Saul, that thereby Saul might have an opportunity to ſurprize and deſtroy him. Not ſo much as Rabſhekeh, but would pretend that he came from God, and was for God, againſt Hezekiah t2 King. 8.3.25.that had taken away his Altars. And thus Simeon and Levi, brethren in evil, pretended Religion,uGen. 34.15. when they intended the ſlaughter of the Shechemites.
Contrarily.Differ: A Chriſtian Statiſt makes true Religion the baſis of all his actions and undertakings.
Whatſoever he ſhews before the people in reference to heaven, is from an honeſt and an upright heart. He can truly profeſſe with good Hezekiah, w2 King. 20.3.Lord, I have walked before thee in truth, and with a perfect heart, and done that which is good in thy ſight. He knows how odious it is in Gods pure eyes to diſſemble piety before the people, and in ſecret to act ſtrongly againſt it.
It was the happineſſe and glory of Queen Elizabeths dayes, that though her Court had hypocritical Statiſts too many,S. E. W. T. R. Camdeas Anual. yet ſome ſhe had, who being moſt vigilant for her ſafety againſt numerous treaſons; and, moſt ſagacious diſcoveries of hidden plots, at exceeding great charges, yet they ever held up both the reputation and ſincerity of Religion in all thoſe their actings. And yet notwithſtanding they thought it meet and neceſſary before their deaths, not only to leave the wiles and fetches of Stateſ-men; but to ask God forgiveneſſe for whatever uſe they had made thereof.
Thus the Hypocrite of State, is all for ſpecious pretences that may exalt himſelf, by a ſhew of that outwardly, which in heart he deſpiſeth; the true Chriſtian Stateſman abhors all ſhews and pretences that may lift up any man, or promote any deſignes, but in ſubordination to God and the true Religion. The one ſeeks to advance himſelf by the ſhew of piety; the other to exalt God by the truth and power of godlineſſe.
Character 2 The Hypocrite of State, hath a conſcience and religion for all times and turnes.
He hath Religionem innumerato conſcientiam verſatilem, ſo much juſt as will ſerve his turne, and a conſcience turning any way as the times change, after the manner of a Wind-mill, that turnes and makes uſe of every wind; or like the naked Engliſh man, with cloth in one hand, and a paire of ſheers in the other; ſo is he in doubtful times. His Conſcience as the ſheers, and his Religion as the cloth, fit to be cut out into any faſhion. But till the faſhion be reſolved on, his ſoul is naked of any good therein, like a white paper, in which write what ye liſt, and be receiveth it: ſay what Religion, or irreligion ſhall take place, and he is preſently in the faſhion: Now a Papiſt in Henry the eighth, by and by a Proteſtant in Edward the ſixth; then if Queen Mary come, Papiſt again. Let her be but dead, Queen Elizabeth reduceth him into Proteſtant again. In the mean time he is of no Religion in truth, but like the Chamelion takes his colour from whatſoever he ſtands next unto. He alike favoureth, and countenanceth true Religion, and falſe: with him, Orthodox, or Heterodox matters not: if he like any better than other, it is that which beſt ſerves his own occaſions and ends. But wiſe men may eaſily perceive that his heart is againſt the truth, rather then for it; for Baal rather then for God. Thus, as ſome Seamen, he boaſts that he can ſaile with all windes. He can do any thing againſt the truth by tolerating any errours, to promote his own intereſt, even while he goes out to do all things for it under pretence of conſcience.
Differ.Contrarily, the true Chriſtian is ſetled and fixed in his Religion.
Good times help him, but evill times cannot remove him from his God, or his truth. In the one he flouriſheth xPſal. 72.7.as the tree in ſummer; In the other, he holdeth the ſap of grace in the root of an honeſt heart, as the tree in winter. Good times do rather finde him then make him vertuous; and evill times do exerciſe, but not turn him off from truth, or change him from goodneſſe. He is as the compaſſe at ſea, which diſcovereth the wind, but pointeth only to the pole.
Thus, the one traveleth for pleaſure, according to the company or weather, and in matter of Religion, he is as the wandering begger, never out of his way; the other ſets out and holds on as a man in buſineſſe, that muſt go the ſame way fair or foule, in company, or alone;yJoſh. 24.11. needs muſt he go, yea run whom Chriſt draweth; zCant. 1.3.and in that way he feares no Lions; or, to be ſlain in the ſtreets, becauſe he holds it needful that he go not needful that he live. The worldly Politian is reſolved to be nothing, but what h… is ready not to be; that he may be fitter for thoſe in power and place whom he hath ine admiration for advantage ſake; the true Chriſtian Stateſman abhors all changes of Religion which may argue the leaſt unfaithfulneſſe to his Prince the Lord Jeſus Chriſt: and chooſeth rather to ſuffer afflictions with the people of God in greateſt diſgrace with the Pharaohs of the time, then to enjoy the pleaſures of ſinne, or the favours of ſinful men that lay Religion waſte to exalt their owne deſignes with ſleighting of God, or trampling upon the faithful of the Lord.
This hypocrite entertaineth Religion at the ſtaves end. Character 3
He is afraid it ſtould come within him, or too near him, and ſo get the advantage of him. Therefore he dealeth with it, as the Germanes do with the Italians; or as the Low-country men with the Spaniards with whom they enter not too neare familiarity, although they hold an outward cold correſpondence with them. As Jacob and Laban ſet up ſtones, aGen. 31.52.of diviſion, that one might not come too near the other: or, as Eliſha gave order, to ſhut the dore b2 King. 6.32.upon the meſſenger, of Jehoram, and to give him a ſhort and ſharp anſwer, leſt his maſter ſhould preſſe in with him.
Contrarily, the true Chriſtian embraceth Religion as a boſome friend.Differ.
Wiſdome entreth into his heart, and knowledge is pleaſant to his ſoule, cProv. 2.10.He thinketh it can never come near enough; His delight is in the Law of the Lord, and in his Law doth he meditate day and night; dPſal. 1.2.Gods testimonies are his counſellours, and hereby he hath more underſtanding;ePſal. 119.24 then Machiavel, or Malvezzi, or all the precepts of profane policy in the world could ever infuſe into their diſciples, I underſtand more then the antients, becauſe I keep thy poecepts, ſaith he,fPſal. 119.100 that had ſeen an end of all other perfections, and was as an Angel of God to diſcerne good and evil, g2 Sam. 14.17.and none could turne to the right hand or to the left of all that he had ſpoken; hver. 19.by way of diſcovery of the wilieſt Joab, in the tongue of a ſimple woman.
Thus, the one ſaith to Religion (where it is in power, and croſſe to his deſignes) ſtand apart, for I am (if not holier, yet) wiſer then thou; to the other Religion is as the garment which covereth him, and for a girdle wherewith he is girded continually. To the one, Religion is as the Philactaries upon the skirts of the garment; But, far from the heart; to the other, it is (as the Corinthians, to Paul, *2 Cor. 7.3.) in his heart to live and die together.
The hypocrite of State hath his Conſcience moſt exerciſed about ſmaller matters. Character 4
In things of light moment, he will deale ſquarely, ſeeme jealous of his word and faith; and careful to walk in or above the common roade, and rule of honeſty. But there are many reſerved caſes, of an higher nature then either his Religion or honeſty careth for: When it ſtandeth upon the advancement of ſome pernicious deſignes of State, then hath he other principles to walk by; then his poſitions are, Regni cauſa violandum eſt jus, no matter for right or juſtice when a Kingdom is in his eye; No faith is to be kept with Hereticks, that hinder his gaine or his greatneſs, if he get them into his net. No promiſe muſt bind a man to his inconvenience, if he find more benefit by breaking of it, then his plea is, I was miſtaken, God hath opened myne eyes to ſee a clearer light. Thus is he penny true and pound falſe: and his true dealing in petty things ſerveth but to purchaſe him credit, that he may the better deceive in great matters; But wo worth thoſe Ahitophels that have made Politiques to be anomalous from Chriſtians Ethicks; and Polititians to become out-laws from the Cōmon-Wealth of God.
Contrarily, a true Chriſtian keepeth a good Conſcience in all things.Differ.
Leſſer, and Greater, are but circumſtances of wrong, which either extenuate or aggravate the offence towards men; but, before God, where the conſcience is corrupt and ever is deſigned, the ſin is great even in the ſmalleſt matters; And he that makes bold with God and conſcience in ſmaller, will quickly fall to higher faults; For he that wittingly and willingly offends the Law in one point is guilty of all. iJam. 2.10.To deny obedience in any thing, is to obey in nothing; and is a great ſin againſt the dignity and authority of the whole Law. One allowed deliberate violation of the royall Law, even by the leaſt ſin, is an aggravation rather then an excuſe; forfeiteth all our righteouſneſſe, and makes us obnoxious to the whole Law Therefore a true child of God will have reſpect to all Gods Commandements, kPſal. 119.6.and walk in all the Commandements and Ordinances of God, blameleſſe. lLuke 1.6.He will paſſe over nothing, which he ought to have done in the matter of Iudgement, or the love of God, nor will he leave the tithing of mint, rue, or any manner of herbes undone. mLuke 11.42.So far as the Lawes either of God or man requireth it of him. He dares not ſet policy on horſeback, and make Religion go on foot; nor to uſe his Conſcience as Balaam did his aſſe-nNum. 22.23, &c. to carry him on whither covetouſueſſe and ambition would willingly lead him; much leſſe will he ſmite her, when, for going that way, ſhe cruſh his foot againſt a wall; or, threaten to kill her for refuſing to go further therein.
Thus the one will do ſomething that he may not be thought to do nothing, (although his ſomething be nothing in compariſon of what he owes) the other will not only be carefull of the maine, but not omit the leaſt duty that may give proof of his conſcionable obſervance of the whole Royall Law.
Character 5 The hypocrite of State favoureth Religion; but, againſt Religion.
He ſetteth up Altar againſt Altar, Preacher againſt Preacher, and Sect againſt Sects, countenances all.Henry 8. Thus many Princes, not loving the Goſpel, yet were willing to joyne againſt the Pope, as an enemy to their temporall State and quiet. And ſome have parted ſtakes with Anti-chriſt, abjuring his juriſdiction, but retaining his ſuperſtition.
Thus ſome of meaner ranke, not well affected to the preaching of the Goſpel, can be content to countenance ſome one Miniſter to the diſparagement of others; and, to commend one whom they love not,o2 Chro. 25 16 to detract from others whom they hate. This man will have a pretence of goodneſs, though againſt goodneſs. Therefore he calleth good evil, and evil good, as either the one or the other ſerve his turne: he chargeth duty with undutifulneſſe; zeale, with faction; pJer. …9.26 & 38.4. Amos 7.10. &c.and ſedition and juſtice with cruelty.qNumb 16 41
Differ.Contrarily, the true Chriſtian Statiſt favoureth true Religion out of Religion,
He favoureth men for their Religion; but, Religion for it ſelf. All Saints are to him excellent, rPſal. 16 3.all that feare God are his companions; sPſal. 119.63.if not in acquaintance, yet in the Communion of love and mutual prayers; all of them that bring the glad-tydings of the Goſpel, are to him beautiful. rRom. 10.15He joynes himſelf to all that are religious, that he may be directed, or accompanied in the way of piety, and probity; remembring that of the wiſeman.sProv. 13.20. He that walks with wiſe men ſhall be wiſe, but a companion of fooles ſhall be deſtroyed; with him, every wicked man is a foole.tPſal. 73.3.
Thus the State hypocrite courts Religion (whiles beautifull, and obſerved) as his Courteſan, to ſatisfie his luſt; the other, marries her, and that for ever. To the one, when caſt off by the world, her old age is a Cooler; To the other, her antiquity is an incentive to his chaſt affection. If ſhe come into the aſſembly with a Gold ring and in goodly apparell, the one ſaith, ſit thou here in a good place. *Jam. 2.2, 3.But to the other ſhe is pretious, even in vile rayment and raggs. Nor doth he love her the leſſe, if beſmeared all over with dirt and filth by a lewd world, but embraceth her as heartily on the dunghil, as on the throne; in an iron chayne, as in one of gold.
The hypocrite of State is a temporizer.
He ſerveth God for the times ſake, and the time for his own ſake; He liketh that reading of foreign inſtead of foreign xRom. 12.11.foreign ſerving the time, rather, then the Lord; and could wiſh it ſo through out the Bible. The true Religion with him is like thoſe meates and cates that are not alwayes grateful. But in their proper ſeaſon like Ahitophels counſel, not good at this time.y2 Sam. 17.7.
He remembers that old Marqueſſe of W. who ſtood unſhaken in the viciſſitudes of foure Princes of alternate principles, by meer temporizing; being made of the plyant willow; not ſtubborne oak. He will be alwayes of the prevailing faction and faſhion, for his Religion. If Religion be like Eſther to Ahuſuerus, in requeſt, where he as high and proud as Haman, he will glory in her favours. zEſth. 4.12.and petition her even as for his life.aEſth. 7.7. At another time, he is as ready to do by Religion as Jezabels Eunuches by her, even to caſt her headlong out of the window, if a ruffling Jehu require it.b2 King 9.32, 33.
Differ.Contrarily, the true Chriſtian Statiſt ſerves God in all times.
He eſpouſes Religion, as his honour and comfort in proſperity and adverſity. He ſerveth the Lord for his one ſake, and the times for the Lords ſake, as Dauid ſerved his time. cAct. 13.36.and as Noah was ſaid to be iuſt in his generations. dGen. 6.9.a wicked man in his luſts and plots; he will not ſerve, knowing that he who is once a knave, ſhall be ever a ſlave. While the hypocrite writes for his motto, in ſeaſon; the true Chriſtian writes, for his, In ſeaſon and out of ſeaſon. No time is to him unſeaſonable to ſhew his love to God by ſerving him on any tearmes: The will of God he is content to do. ePſal. 40.8.though it coſt him his life.fHeb. …0 9.10 Phil. 2.17. When God hath any work for him to do, it is meat and drink to him to be at it.gJoh. 4.34. And this meat he will hold himſelf to, although others that have (as they think) prepared him better fare, know not of it, hver. 32.becauſe the ſame mind is in him that was in Chriſt Jeſus, iPhil. 2.5.to eſteem every word of Gods mouth more then his neceſſary food.kJob 23.12.
Therefore the Statiſt of the time, feedes upon Religion as the Locuſt, while it is ſummer; and ſtarves at winter. The true Chriſtian States-man, as the Piſmire, gathers ſo much of Religion in ſummer, that he hath enough to preſerve himſelf and Religion too in the ſharpeſt winter.
The hypocrite of State in publick affaires hath private reſpects. Character 7
One while he doth things generally good and profitable; But, for ſeveral ends reſpecting himſelf. Another while he urgeth Religion and juſtice upon others, himſelf being exempt by his own reſervation. Thus the unghoſtly high Prieſt charged our bleſſed Saviour by the living God, lMat. 26.63.to confeſs that whereupon he meant to condemne him. And thoſe Knights of the poſt that were hired to witneſs againſt him, put on the habit of juſt men, that they might bring our Saviour into a praemunire at leaſt concerning Caeſar. In a word, he is one of thoſe who preſſe many Laws upon others (and thoſe very ſtrict) but keep none themſelves; binding heavy burdens, and grievous to be borne, on other mens ſhoulders, but they themſelves will not move them with one of their fingers.mMat. 23.4.
He ſevereth the publick good far from the private; and, by the one, overthrows the other. Juſtice to private perſons whom he hath a minde to cruſh or oppreſſe, is born out with a preference of publick ſafety; It is, ſaith he, expedient that one man die for the people, nJoh. 11.50.and with this maxime he thinks he may ſafely ruine, yea, murder any man that ſtands in his way. Likewiſe publick miſcheifes and depopulations are admitted and excuſed upon the ſame account, when in truth and indeed, nothing but private benefit*Certe homines, plerique omnes, quicquid praeſe ferunt, non plus in publicis ſentiunt, quam quantum ad res privitas pertineat. Camb. Annal. is the firſt wheele that moves in thoſe eccentrick motions. And as he is in his own perſonal actings; So ſuch as are employed under him, either are, or quickly will be. If a Ruler hearken to lies, all his ſervants are wicked, aProv. 29.12.that they may make the King glad with their wickedneſſe, and the Princes with their lies; bHoſ. 7.3.If he be for bribes, and with ſhame loves, give ye, he will not be without fit hands to receive them. Galba had his favourites, Vinius, Laco, and Icelus, his man; ſo will theſe, their inſtruments, that,cHoſ. 4.18. with the horſe-leeches daughters, dProv. 30.15.without ſhame, will cry, give give: and he will ſuffer himſelf to be ſold every houre, that he and his may thereby enrich themſelves at the charge and damage of the Common-Wealth.
Contrarily,Differ. The religious Statiſt conſtantly carries a ſingle eye to the publick good in his moſt earneſt proſecutions of his own private intereſt.
He ſeeks not to make the State little, and himſelf great; oJudg. 8.12, 13to make it poor, and himſelf rich; pNeh. 5.10. Eſther 10.3.to make it baſe, and himſelf honourable; but, his courſes are (like Demoſthenes counſels to the Athenians, not alwaies good for him to give, but alwaies good for them to take;) not alwaies good for his own private gaine, yet alwaies good for the publick emolument. He is a corrupt Polititian, that refers all things to himſelf; that never cares what becomes of the Argo of the publick intereſt, ſo he may ſave himſelf in the cock-boat of his own private fortunes. But if the ſhip of the State muſt needs miſcarry, he had rather periſh in the unhappy wrack, then ſave himſelf by any baſe inglorious ſhift, or ſubterfuge.*Felix priamus ſecum excedeus ſua regna tulit. Felix quiſquis bello moricus omnia ſecum conſumpta tulit. Sen. Troas. He is of the ſame mind in Politicks, that Paul was in ſpirituals; in all things keeping himſelf from being burdenſome q2 Cor. 11.9.reſolvingr2 Cor. 12.15. very gladly to ſpend and be ſpent for the publick, although the more he love, the leſs he be loved; And while the Polititian will not ſuffer his Prince to do a benefit to a private man, but he will have a feeling of it, if his Maſter ſhall be ſo noble as to beſtow a benefit gratis, as Eliſha ſometimes in the cure of Naaman; this ſelf-ſeeking ſervant will be as forward as Gehazi, s2 King. 5.20.to ſay (and ſweare too) as the Lord liveth I will run after him and take ſomewhat of him. The godly Statiſt when the State is low, and the people in ſtraites, will rather forbear his own juſt allowance, not eating the bread of the Governour tNeh. 5.14, 15, although ſet out by publick agreement, and formerly enjoyed by preceding Governours. And as he is careful that himſelf do not poll or oppreſſe; ſo he provides that none do it about himubid.. He will not ſuffer himſelf to be ſold by favourites or ſervants; or if he hath been over-ſeen and abuſed, as David by Ziba w2 Sam 16.3, 4. He will thereby learn to be more wiſe, and purge his Houſe and Court of all ſycophants and liersxPſal. 101.. For well he knoweth that a States-man, if he permit thoſe whom he ought to have bridled, to take bribes, or any way to wrong the publick for the advantage of private men; or if he ſhall ſuffer himſelf to be ignorant of what he ought to have known, he thereby opens a way to his own deſtruction, although innocent of much evil that paſſeth under his name.
Thus the worldly Polititian is as the Hedg-hog that never goes abroad, but to gather what he can for himſelf, who ever ſuffer by it; the true States-man, is as the Pellican, that draws out her own blood for the good of others.
Character 8 The hypocrite of State brings in religion to countenance miſchief.
He imputeth to God what he oweth to the devil, his own luſt or the ſin of others. Thus Saul religiouſly, or rather impiouſly makes uſe of the Name of God, and bleſſeth the Ziphites from God (as was noted before) for their miſchievous information againſt David; Bleſſed be ye of the Lord, ye have had compaſſion on me a1 Sam. 23.21.! Thus the Pope eſtabliſhing, Stewes by a Law, thinks himſelf diſcharged, by ſending Prieſts to exhort thoſe ſtrumpets to repentance. Pope Sixtus Quintus, in a ſolemn Oration touching the ſlaughter of Henry the third King of France, inſtead of deteſting the parricide, a work of the devil, wondreth at that work of God! that an unarmed Fryar ſhould kill ſo mighty a King! Jezabel b1 King. 21.9.under pretence of a Faſt, wrought the deſtruction of innocent Naboth. Herod cMat. 2.8.pretended alſo to worſhip Chriſt, when he ſhould know where he was, but his intent was to kill him. Thus Jehu ſaith to Jehonadab, Come and ſee my zeal for the Lord dKing. 10.16.; his word was the Lord, but his aime was the Kingdom. He pretended nothing but God, in deſtroying Ahab root and branch; but both might have lived, had it not been for hope the Crown to be ſet on his own head; and upon this account his zeal extends to the deſtroying of Baal too, the ſinne of Ahab, but retains and maintaines the Calves of Dan and Bethel; the ſin of Jeroboam, as a fundamental Law of that State, not that he cared for either, more than Judas for the poor, but out of State-policy to ſecure (as he thought) his Crown the better. But after all his vaine boaſting of falſe zeal, though he did not only Gods will, but his command, yet God diſcovers him to be but a Politick murderer in heart, when with his hand he executed all that was in the heart of Gode2 King. 10.30. Therefore God threatens, Yet a little while and I will avenge the blood of Jezreel up- the houſe of Jehu fHoſea 1.4.. He lookt at himſelf and his own ends; for accompliſhment whereof, when God was in his mouth, the devil and miſchief were in his heart: therefore that God who gave him a temporal greatneſſe for doing Gods work againſt Ahab, followed him and his houſe with an everlaſting curſe, for intending his own greatneſſe inſtead of Gods juſtice upon Ahab.
Differ.On the Contrary, a true Chriſtian Statiſt makes Religion a contramure and bulwark to keep off from miſchiefe and ſinne, even when it is in his hand to commit it.
He ſaith as Joſeph, How can I do (or ſuffer) this great wickedneſſe, and ſinne againſt the Lord gGen. 39.7.. It was Religion, not ſimplicity that ſtayed David from killing Saul, h1 Sam. 14.3, 4when providence brought him into the Cave where David and his men weregGen. 39.7.. He dares not countenance evil, that good may come thereof, much leſſe pretend good to produce evil.Fox Mart. It was the noble reſolution of our Engliſh Joſiah King Edward the ſixth, much preſſed to allow Maſſe in his ſiſter Maries family, by reaſons of policy, from his danger of denying it, the breach of amity with the Emperour, who ſolicited it, and other miſchiefs; to expoſe his State and life to danger, rather then to grant any thing contrary to the truth,Camd. Annal. S. A. P. and diſhonourable to God. And, as Chriſtian-like an anſwer was that of a worthy Knight and Statiſt, who being deſired to connive at the corrupting of one of his ſervants, to betray a great Perſonage, that he might preſerve a greater; ſaid, Nolle ſe quenquam è famulis ſuis per ſimulationem praeditorem fieri; no ſervant of his ſhould by hypocriſie be made a traytor to prevent treaſon.
Thus, as the toade ſucks the herb to convert it into poyſon; ſo the Polititian makes uſe of Religion to deſtroy, not to do good to himſelf or others; but the true Chriſtian Sates-man, as Daniel makes uſe even of the oyle of Scorpions, and of the greateſt venome of evil men againſt Religion, to ſupport and preſerve it.
The hypocrite of State forbeares a ſmall evil that he may do a greater. Character 9
Haman thought ſcorn to lay his hands upon one ſingle Mordecai iEſth. 3.6., but refrained himſelf till he might be revenged on the whole Nation of the Jews at once. Simeon and Levi would not ſlay Sechem onelyonly, &c.kGen. 34.13. ver. 25, 26. for raviſhing their ſiſter Dina, that they might cut off all the Shechemites in one day. He thinks it not glory enough to undo a man alone, but ſtirpem & genus omne; to oppreſſe a man and his houſe; even a man and his heritage lMica. 2.2.. Herod would not diſhonour himſelf by violating a raſh oath, that he might with more colour ſever the Baptiſts head from his ſhouldersmMat. 14.9.
Contrarily; a Chriſtian of State abhors all evil, Differ.even the ſmalleſt as well as the greateſt.
He knows that an evil foundation will never ſupport a laſting frabrick, ſince God is the avenger of all ſuch things. He will rather with Joſeph, ſuffer any extremity, then commit any ſin, how common ſoever the world make it, and how little ſoever they do account it. He will endure the greateſt evil of affliction, rather then have his hand in the leaſt iniquity; and will abſtain, not only from real evil; but, from all appearance of it n1 Theſ. 5.2…., hating even the garment ſpotted by the fleſh oJude 23., as well as the fleſh it ſelf that caſt on thoſe ſpots.
Thus the State hypocrite makes choice of ſins, rejecting ſome as contrary, not unto God, but to his deſigne; the other abhorres all, how conducible ſoever to his carnal ends, becauſe contrary to God.
The hypocrite of State embraceth Religion with respect to worldly greatneſſe. Character 10
The Scribes and Phariſees, who were hypocrites, ſeemed the moſt religious, and were the ſtricteſt Sect among all the Nation of the Jews. What drew them on ſo farre? The love of ſalutations in the market places, the chief ſeats in the Synagogues, and the uppermoſt rooms at Feaſts pMat. 12.39, 40; and, to be called of men Rabbi, Rabbi qMat. 23.7.; aiming rather to be great, then good. And if ſuch men find themſelves deceived in their expectation, and that Religion advanceth them not, they can ſoon take leave of it, and betake themſelves to any other ladder to climb up to their affected height, though they fall and periſh in the attempt, as Simon Magus rActs 8.who would purchaſe that with mony to make him more famous, which he ſaw his counterfeit converſion and external baptiſme was not likely to produce. If Conſtantine embrace the Goſpel, how many of his ambitious Officers and Courtiers will turne Chriſtians too? yea, it is reportedsMagdebur. Cent. 4. cap. 1. out of Nicephorus. Lipſ. de Conſt. that the ſame year wherein Conſtantine was baptized, twelve millions of men, beſides women and children were baptized alſo. But, if Julian apoſtatize, they will not be long behind him; who have hopes that apoſtacy may raiſe their fortunes under the Apoſtate. Thus Lipſius turned Romaniſt, partly admiring the old Empire of Rome, and partly flattering the new riſing Monarchy of Spain. On the other ſide, ſome upon hope of advancement, or fear of miſchief have come over from Popery unto the reformed Religion*Arch. biſhop of Spalato., who, if baited with greater promiſes and hopes by the other ſide, will ſoon return with the dog to his vomit, and with the ſow that was waſhed, to the wallowing in the mire. Such State Converts were never known to be good, whatever pretences they made to goodneſſe, but ever retaine, Samaritan-like, too ſtrong a ſavour of the old leaven, being by ambition metamorphiſed into a new ſhape, but far from being changed into a new nature. They ſtill retain the ſubſtance of their old Atheiſme, varniſhed over with a light tincture of Religion.
Differ.Contrarily; A Chriſtian Statiſt prefers goodneſſe before greatneſſe, and Religion before riches.
If the tyde of Religion lift up goodneſſe unto greatneſſe, he rejoyces that God hath raiſed him up for ſuch a time as this, whereby he hath the greater opportunity to advance the Throne of Chriſt, to do good to them that feare God, to countenance the faithful in the land, and to cut off wicked doers from the City of the Lord tPſal 101.6. If the torrent of troubleſome and ungodly times ſweeps away all piety, ſo that he that departs from iniquity, makes himſelf a prey uIſa. 59.15, yet his reſolution is like holy Joſhuah's, I and my houſe will ſerve the Lord wJoſh. 24.15; no decrees of men ſhall make Daniel even at the top of honour in Darius his Court, to neglect his duty to God, although he know that for ſo doing, He ſhall be caſt into the den of lions xDan. 6.7. And when perſecution is at the hotteſt, Obadiah will preſerve (what he may) the Prophets of the Lord, not fearing the fury of Jezabel in her bloody purſuit of them allz2 King. 17.4 Jonathan will plead the innocency of David to his enraged father in deſpight of the javelin a1 Sam. 21.32, 33.. He will ever ſhew himſelf to be on the Lords ſide, and for his ſervants in their greateſt diſgraces and reproaches of men. He will no more have the grace of our Lord Jeſus Chriſt with reſpect of perſons bJames 2.1., then of times.
Therefore the common Statiſt entertaineth Religion as his ladder to riſe higher in the world; the Chriſtian States-man, as Jacobs ladder, thereby to get heaven. The one makes it Jehu's ſtirrup when he hath a minde to ride Poſt to preferment; the other, as Solomon's bed, wherein he deſires to repoſe himſelf with Chriſt, when weary of carnal policy.
Character 11 The Hypocrite of State maketh a Religion of neceſſity.
Thus when Mordecai prevailed over Haman, many of the idolatrous people became Jews, becauſe the feare of the Jews fell upon them cHeſt. 8.17.. David prevailing, had many ſuch Subjects, who though ſtrangers dPſal 18.44.in heart, yet made a ſhew of ſubjection. A thing ordinary ſeen in the conqueſt of truth, that they that cannot make their party good againſt it, will ſeem out of conſcience to ſubſcribe unto it, being as cunning as Marcellus, who when he was to ſtrike a battel with the Gaules, his horſe ſtarting forth in deſpite of him, and carrying him from his company, when he recovered the command, he wheeled to the Eaſt, and worſhipped the Sunne riſing, that his ſouldiers might impute unto devotion that which began in neceſſity, and could not by him be avoided. Or as Caeſar who caſually falling flat on the ground at his arrival in Africa, cunningly turned that ominous chance into a pretendedly voluntary deſigne, ſaying, I take poſſeſſion of thee O Africa.
Differ.Contrarily; a holy Statiſt embraceth Religion upon choice, and as his firſt and beſt choice.
A jove principium. He firſt ſeeks the Kingdom of God eMat. 6.32., all other things as acceſſories. The firſt work of good Rulers hath been the Reformation of Gods houſe, the Churchf2 Chr. 29 3, 4 34.3, 4. delighting in the beauty thereof. Thus David profeſſes, I have choſen the way of truth gPſa. 119.30. ver. 173.and I have choſen thy precepts hLuke 10.42; underſtanding is rather to be choſen then ſilver. This is that better part, which ſhall not be taken from him hLuke 10.42.
This was Davids vow for reformation of himſelf, his family, and Kingdom, as appears upon recordiPſal. 101., that it might ſerve both as a bridle to prevent and redreſſe ſinne, and as a ſpur to ſtir him up to vertue, and keep him cloſe to the duties therein promiſed; which we finde accordingly performedkPſ. 119.106.. I have ſworn and I will perform it, that I will keep thy righteous judgements.
Thus the Polititian makes Religion his muce hole, when he can no otherwiſe prevent a miſchief; the Chriſtian makes uſe of it as his cittadel wherein he is ſure to be ſafe.
Character 12 This hpyocrite maketh Religion a meer inſtrument of State.
Thus Jehu will go beyond Ahab in ſerving of Baal, to make the Faſt he proclaimed,l2 King. 10.18 an engine to get all the Prophets of Baal into his pit-fall! Jeroboam held up the calves, that he might hold up his new-gotten Kingdomm1 Kings 12.. And indeed few there are who look further in embracing Religion, then to uſe it either as a means of correſpondence with neighbour Princes and States; or as a courſe to reconcile to bring under his Subjects, or as a ſupport to his own State and greatneſſe. Thus Numa Pompilius, Lycurgus, and other ancient State-founders have pretended acquaintance with the gods, to make the people receive their Laws with greater admiration and ſubjection. Thus the French ſtory aptly tearmeth Henry the fourth, his revolt to the Romiſh Religion, a great action of State. Such are leaſt to be truſted in matter of Religion, and little more in matter of State, ſeeing they diſſemble the one, to deceive in the other. As the loadſtone ſeemeth to point to the North, but yet hath his proper pole, and that in the earth, not in the heaven, (ſo that ſome have maintained that it pointeth only to the main land;) ſo it is with the State hypocrite, howſoever he ſeemeth to reſpect Religion, it is evident to them who look adviſedly, to diſcern as it were polum magnetis, a bye reſpect of earthly ends in all his proceedings.
It is reported of Phidias, that he did ſo cunningly enchace his own picture into the ſhield of Minervah, that it could not be taken out,Plutat. without the defacing of that ſacred monument. So this hypocrite, knowing Religion to be a ſacred and ſtable thing, uſeth it as a ſpell, or as a noli me tangere, to his own reputation. Thus the Pope hath in his own conceit ſo incorporated his own Grandeur into the faith of Chriſtians, that no man can touch his reputation, but he is pronounced Sacrilegious againſt Chriſt, againſt Peter, and againſt the Church.
Contrarily;Differ. the heavenly minded Statiſt makes Religion a ſtair to mount himſelf and others to heaven that he may more fully enjoy God.
Heaven is his Harbour, and Religion is his Cynoſure, by which he ſails ſafely through the boiſtrous ſtormes, and rolling waves he meets with in the ſea of this world. He hath his habitation on earth for a while, and is therefore willing to ſerve the State wherein he is placed, in any warrantable way of juſtice and truth, but even then he hath his converſation in heaven, foreign nPhil. 3.20.; and though it be well with him in this world, and this world be the better for him, yet he is not a man of this world; not coſmopolites a Citizen of the world, but, uranopolites, a Denizon of heavenoPſal. 17.14. Diog. Laert.. He is of Anaxagoras his mind; Caelum mihi patria cujus cura ſumma eſt, heaven is my country which takes up my chiefeſt care; nay this ſerves not his turn; for unleſſe he may have God into the bargain, heaven it ſelf will not ſuffice him; much leſſe the whole earth or any thing in it, Whom have I in heaven but thee? and there is none upon earth that I deſire before thee pPſal. 73.25.? This holy and wiſe reſolution advanceth him, not only to a ſtanding happineſſe, but a growing greatneſſe; Thy gentleneſſe hath made me great, ſaith David, Pſal. 18.35.19.11.higher then the Politicians and Princes of the earth, for in keeping of Gods Commandments there is great reward.
Thus while the common Statiſt makes uſe of Religion as a ſpade to dig deep, and root himſelf further in the earth; the true Chriſtian uſeth it as the mantle of Elijah, to fill him more fully with all the fulneſſe of God.