Christianity a Doctrine of the Cross, Doctrine · Chapter 1

Christianity a Doctrine of the Cross · Doctrine · Chapter 1

p. 4CHAP. I. No Arming against Sovereign Powers, in love for Religion.

TO take off the pretence, and temptation to war-like Resistance against the Soveraign Powers, for the sake of Religion, I shall shew in the first place, that this Rising in Arms, is no wise expression, of Mens care and kindness for true Religion.

Religion, is an internal thing. It doth not hang without us, as the things of the world; but is inward, in the mind. It is lodged in our hearts, and is to dwell upon our Spirits. The Kingdom of God is within you, says our Saviour, Luk. xvii.2. It consists in a ††Jo. iii.3. and 2 Cor. … 17.John 3:3New Nature, and the Renewal of the mind, says S. Paul, Rom. xii.2. It lies in Faith and Obedience, which are Spiritual and internal things. Their Power, and Excellence, take life from, and are seated in the inner Man: though they are expressed and made visible, in the outward Conversation.

p. 5And depending thus purely upon our own Minds, it may equally subsist under all the alterations of this World, whether Prosperity or Adversity, Peace or Persecutions. To believe, and to do Right, which is the whole of Religion, is alike practicable under all times, and in all Circumstances. And whether we shall do thus or no, is not in the power of others, but, under God, only of our own wills. This makes the rewardableness of Faith and Obedience, that they are to be the Oblation of our own good will, and we are to chuse them. It also shews the Excellence thereof, that, depending on our own will, nothing else, which can never force our wills, can rob us of them. These virtues, lodged in a truly good heart, are like a Treasure laid up in Heaven, where no thief can break through, or steal, Mat. vi.20. No Powers, that can force away from us any outward things, are able to storm our Hearts, or force what is within us, viz. a Good Conscience, or that Joy and Peace, which is the consequent thereof. Your joy, says our Lord to his Disciples, no man taketh from you, Jo. xvi.22.

And from this, I shall note two Points fit to be considered in this case.

First, Others force, can never make us lose Religion. For no force can reach it, not being placed among things, that are liable to be forced away, but lodged in the Heart. Any outward force upon us, must stop at the outside of us: or, if it pierce further, it will force away our Lives, before it reach our Hearts. Nay, when it comes there, it may force our Hearts out of our Bodies; but it cannot force our Religion out of our Hearts, unless we please. Our Hearts, where Religion reigns, are only in the hand of God, and of ourselves.

Indeed, Religion, whilst professed in this World, by the blessing of God, has oft much of the encouragements of this World. And these worldly advantages p. 6and encouragements, are subject to the same force as all other worldly things, and may be taken away by violence. And the losing of what is worldly about Religion, in the eye of worldly Wisdom is the losing of Religion. It thinks Religion is gone, when the worldly Recompences and Inducements about it are: and that to keep Religion in the Land, it must be sure to keep them here. And accordingly, when Persecution comes, whose business is to force away these worldly goods from Religion, it asks, What will become of Religion? But all this while it considers not, that Religion is a spiritual thing, which can subsist without these worldly encouragements: that it looks all at another World, and so can continue the same it was, when bereft of all the good things of this World: that, tho it may have things without in possession, yet is it none of them; but lives it self and is lodged within, where no force can come, but where it can keep whether outward Force will or no. What would these worldly wise men have said, had they lived in the days of Christ and his Apostles? For then they would have been called to embrace Religion, and at the same time to leave this World; and have seen Religion thrive, when it had nothing worldly about it: and all that Persecution can do at any time, is only to bring it into this, which was its Primitive State. But Religion is not lost then, but kept and upheld, and subsists as truly as it did the first day it appeared, and all the time it was growing up, and making its way over all that opposed it, in the unconverted World. This, in Christianity must pass for a certain Maxim, that, Tho ill Arts, to keep off Persecution, may, and in Gods just Judgment ordinarily do; yet Persecution it self never shall destroy the Church. Our blessed Lord has given us his own word for this; The gates of Hell, i.e. all the powers of Darkness, shall not prevail against the Church. p. 7Mat. xvi.18. and Persecution is one of their main and strongest Batteries.

Yea, Persecution doth not waste, but improve and increase Religion. It destroys it, among worldly wise men, who are driven from any thing by worldly Considerations. So that if any are religious only, or mainly from worldly motives, they will quit and give it up for worldly losses: and worldly Wisdom, rating who will keep, or who will forego it, only on worldly prospects; it concludes Religion, if not quite lost, must needs be mightily brought down, almost to nothing, by Persecutions.

But 'tis otherwise, in the eye of Spiritual Prudence. For that knows it, as I say, to be seated in mens hearts, and free wills; and so to be without the reach of outward force and devastations. And that its genuine and proper supports, which it stands on there, are not the good things of this, but the future hopes and expectations of another World, which no Persecutors can take from us. So that when they have done their worst, and despoiled us of what is most valuable in this World; yet all that is still left, which Jesus Christ the Author thereof has offered to support it. Nay, that, instead of being abated, is heightned, by what they take from us. Because, the more we suffer for our Duty here, the more we are to hope, and expect to receive hereafter. The other world, which is to make men religious, and to support Religion, is not only as much, but a great deal more for us, when we are under Persecutions, than when we are under none.

Indeed Persecution, leaving no external visible support, is the truest Tryal of Pretenders to Religion, and discovers, who follow it mainly for the sake of what is not its own, viz. Present indemnity at least, if not recompence and incouragement; and who, for the sake of what is, viz. future and unseen Rewards. They are a p. 8Touch-stone, to try Hearts and Tempers, that they who are approved, as S. Paul says in case of Heresies and Schisms, may be made manifest, 1 Cor. xi.19. Accordingly in the Scriptures, we read of Tryals and Temptations, meaning Persecutions, 1 Cor. x.13. Jam. i.2. and of the fiery Tryal, or Furnace of Affliction, that fines and purges the Gold from the Dross, 1 Pet. iv.12. ††In primis Deo digna, &, ut ita dixerim, necessaria, ad Probationem scilicet Servorum ejus, sive reprobationem. Tertull. de fug. in Perfec. c. 1.Persecution is not only most worthy of God, but, as I may so say, necessary to him, for the probation or reprobation of his Servants, says Tertul.

And making this discrimination, it will lessen the number of the external Professors of Religion. It strikes off all the seed sown in thorny ground, which can be choaked by the cares of this World, Mat. xiii.7.22. And those on the stony ground too, who have no sufficient Root of Religion, but too much of this World, and whose Root, lying almost at the Surface, is soon scorched and parched up when the heat of Persecution comes, ver. 5.6.21. It is the Fan, as ‖‖Pala illa quae & nunc Dominicam aream purgat, ecclesiam scilicet, confusum acervum fidelium eventilans, frumentum Martyrum, & paleas Negatorum. ib.Tertullian says, that purges the Lords floor, winnowing the Church, which till then is a confused heap of Professors, and separating the Chaff and light Corn from the good Wheat, the nominal from the real, the Christians of this World from those of a better.

But it takes off no Right Christians, who are not Right, so long as any thing can make them desert their Saviour, or any Duty of his Religion, when they are call'd by him to own and stick to them. If any man love Father or Mother, or his own Life more than me, he is not worthy of me. Mat. x.37.39. Luc. xiv.26. If he take not his Cross and follow me, he is not worthy of me. Mat. x.38. If he doth not bear his Cross and come after me, he cannot be my Disciple. Luk. xiv.27.

p. 9As for those who are right true Christians, Persecution perfects them. It takes them off from fleshly delights, and cures their inordinate love and complacence in, or hankerings after this World. It makes them sit loose to it, and have a generous contempt thereof. It heightens their pious Resolutions, instead of abating them; it doth not stop their Carier in duty, but enliven it. It begets in them a triumphant disdain of the Injuries or Reproaches, that are thrown upon them for doing a good thing; and a complacence in the Cross, instead of a displeasure with themselves, when it meets them in a good Cause. For in these Sufferings, having the support of God's Promises, the comfort of his Spirit, and the applause of a good Conscience; they are not only patient under their Lot, but satisfied with it: they do not only bear their Burden, but glory and rejoyce therein. Blessed are ye, when men shall revile you and persecute you for righteousness sake. Rejoyce then and be exceeding glad, says our Lord, Mat. v.10, 11, 12. Luc. vi.22, 23. Count it not strange, but rejoyce, in as much as ye are partakers of Christs sufferings, that ye may be also of his glory. Under such Sufferings, happy are ye, for the spirit of God rests upon you, says S. Peter, 1 Pet. iv.12, 13, 14. Accordingly, says S. Paul, I take pleasure in necessities, in persecutions, in distresses for Christs sake, 2 Cor. xii.10. and the Hebrews took joyfully the spoiling of their goods, knowing they had in Heaven, a better and more enduring substance. Heb. x.34. A state of Persecution, is the most advantageous time for a Christian to appear perfect in; and passive Virtues, are the best Ornament, and most compleat Dress, wherein he can shew and recommend himself. He is never so good, so glorious, and great, as when he is bravely and undauntedly doing his Duty, and confessing under the Cross of Christ. Nay, put the worst that can come, that such a religious man be cut off, and dye for his p. 10Religion: yet even then must no man prophanely ask, What is become of Religion? For that is then become which should become of it, viz. to carry the Professors thereof to be everlastingly happy in Heaven. And by their dying for it, which is more, no hurt but good will come to Religion among those that survive.

For Persecution, as it perfects, so it spreads and propagates truly religious men. If Religion thereby loses out-side Professors, it gets sincere and faithful Followers. The Church loses not so much by the Sufferings, as it gets by the Examples of the holy and blessed Martyrs. For these strangely affect, and strike upon the Spirits of men. Their Faith, and Patience, and other noble Virtues, shew men the power, and excite their curiosity, and mightily dispose them to hearken, and inquire into the truth of what they suffer for. So that Semen est sanguis Christianorum, the blood of the Martyrs was the seed of the Church, as ††Apol. …. ult. & Justin. Mart. ad Diognet. p. 498, 499 & Dial. cum Tryph. p. 337. & Lact. l. 5. c. 13.Tertullian says they found by experience in the Sufferings of the ancient Church. These influenced, not only the weak, but the wisest persons, bringing in such as Justin, that renown'd Philosopher and Martyr, to see and receive the Truth; the great occasion of his Conversion, as he **Apol. 1. p. 50.himself relates, being that Constancy and religious Bravery the Martyrs shew'd in their Sufferings. There is a witness in the blood of Saints, that begets Faith in Beholders: and therefore among the Three, that bear Witness to Christ on Earth, S. John reckons the blood for one; the Spirit, the Water, and the Blood, meaning thereby their Sufferings in his Cause. 1 Jo. v.8. And S. Paul, noting the signs of an Apostle, who was to persuade and get belief in others, tells the Corinthians, they were wrought among them in all patience. 2 Cor. xii.12. Their Sufferings, were one proof of their being Gods Ministers. In all things, saith he, approving our selves as the Ministers of God, in much patience, in afflictions, necessities, distresses, p. 11and Persecutions of every sort, as well as by the word of truth, and by the gifts of Miracles or the power of God, 2 Cor. vi.4, 5, 7. The Patterns and the Prayers, the passive Graces and Sufferings of the primitive Saints and Martyrs, as well as their Preaching and miraculous powers were a cause that spread Religion so strangely under the primitive Persecutions: instead of cutting off, it was really a Widener, and a true prolifick Principle and Seed of the Church.

Thus doth God turn this great rule of worldly Wisdom into mere Folly. In this, he absolutely confounds the wisdom of the Wise, and takes the fleshly Wise, as the Scripture says, in their own craftiness, and demonstrates how the Wisdom of this World is Foolishness with God. 1 Cor. iii.19, 20. When Persecutions go to destroy the Religious, they do not pull down, but propagate and advance Religion. When they destroy and cut off some, they drive in more, and Religion gets new ones in their room. It loses none but out-side or insincere Professors, but increases in the number of hearty and upright Followers, who are the true honor of Religion and ornament of the Church.

From this I observe, how we must not say with worldly wise men, that worldly ease and immunities are best for Religion. Indeed, outward Peace and Privileges, are things very valuable and acceptable to its Professors, as their place of professing it is here in this World, and whilst they bear about them fleshly Natures. But, as we must thankfully value, and improve it, when we have it; so must we consider too, that Religion it self, and the Spirit, (tho the Flesh be of another mind) may be bettered by the want thereof. And therefore, that is but fit in this case, to leave God to take his own way, and chuse for us. And if at any time he is bringing Persecution on, 'tis not for us to step out of his way to keep it off, and excuse our selves by saying, it is better for Religion. For when was it p. 12ever better for the Church, than in the first Ages, when they run thro the most, and forest Persecutions? Is not that best for the Church, which makes the most and the best good Christians? And when were they more, or better, in the places where Christianity prevail'd, than in those first and persecuting Ages? Were not those times, a continual, and vast increase, of fresh Converts? And were not those Converts of much better and more Christian Lives, under this Discipline of Persecutions, than others use to be in times of Peace and secular Advantages?

And on the other hand, to abate the advantage of worldly Peace and Possessions, are not they too liable to carnalize and corrupt the Spirits of men? Do not the worldly Possessions, which were design'd to encourage men in the way and ministry of Religion, too oft steal their hearts away from it? and then, when a Persecution comes for any necessary Truth or Duties sake, instead of being a friend and support, are not they an Enemy within the Walls, to betray and deliver it up? The sad experience of such general and shameful Defections from religious Truths, to hold their worldly Possessions, made Faustinus and Marcellinus in their Book of Prayers to the Emperors, to call them **Libell. Precum p. 8.Perniciosissimas possessiones, most pernicious Possessions; yea ††Quas utinam nunquam possedisset ecclesia, ut Apostolico more vivens fidem integram inviolabiliter possideret. ib. p. 2. Ed. Ox.to wish, that the Church had never been possessed of them, that living after the manner of the Apostles, it might still have more inviolably possessed the integrity of the Faith. I know there are many great and valuable Advantages by worldly Possessions, for which the Church has great cause to be thankful to God, and all its Benefactors: but these, in trying times, are advantages only to wise men, who have raised Affections, and retain a true spirituality of mind, and contempt of the World, in the midst of all secular enjoyments; being, on such occasions, the greatest snare and bane to all others. So that the advantage pleadable from these, is only to those who p. 13can let them go for Religion, and love God and their Duty above them. And when God sends Persecution, it is both the School wherein to shew forth this raised temper of mind, and wherein to improve and perfect it. 'Tis not for us therefore to say, it is better for Religion, but only for Flesh and Blood whilst they profess Religion, to be out of Persecution. For when God sees fit to send it upon his Church, as he always doth when they cannot shun it without Sin: he designs, and will undoubtedly effect it, to purge and purifie, to perfect and promote, true and acceptable Religion and Godliness thereby. And all that loses, is only mixt and mongrel Professors, and our own worldly and carnal selves.

Such, is the real importance of Persecution, to Religion and the Church. It gets more thereby, than it loses. It is deprived of nominal, mixt Professors; but augmented with better Christians. Tho it should shew fewer Professors; yet can it at such times produce more, and more perfect Saints, and Heirs of eternal Happiness. It takes from its faithful Followers, worldly things, not spiritual; present, not future. So that it destroys, or lessens it, only in the opinion of worldly minds or fleshly prudence, who look only at what is kept or lost of this Worlds goods and advantages: but advances, confirms, and multiplies it in the Opinion of the spiritually minded, and according to the estimate of true Christian Prudence.

Like to this, of others Force not making us lose Religion, is another Observation, of others Force not hindring the effect of our Ministry. This is wont to be one Plea at such times. For as the People are ready to say, they take Arms against their persecuting Prince, that they may not be deprived of the benefit of their Ministers: so among the Ministers themselves, are some tempted to stretch and go greater lengths in complyance therewith, than they think their duty allows, on p. 14pretence of serving God, and keeping in to do good in their places. If we stick at this, say some, what will become of our Ministry, and the exercise thereof? and what way can we have, to do God service in our stations.

Now, If this has any force at all, it seems to be against Gods own ordering, as if in this disposal of Providence, he had called us from a better way to a worse, and in debarring and discharging us from our former Stations, (as he doth, when we can no longer hold them without sin,) had summoned us to a less useful Post to serve him in. But a mind that truly and sincerely seeks to serve God, and not, under an hypocritical pretence thereof, to serve its worldly interests, will easily give him leave, when he sees fit, to change the scene of our service, and to chalk out and call us, as he pleases, to the place where, and the Station in which he will be served. And besides, the external force, tho it drive us out of our Stations, will not take us away at such times, from doing him service. For, besides what we have opportunity then to do for him, we may serve him more by suffering in a good way, than we ever should be able to do by keeping our Stations through a bad one. Nay, our sufferings for a good Cause, may be like to be of more real use and influence, than all our Preaching up the same Cause might be, without suffering. There is a Witness in the Blood, as I observed, and a persuasiveness in the sufferings of Martyrs and Confessors, which affects and convinces more, than any words or Sermons they could use. Let us then, on such occasions, take care to suffer Christianly, and leave it to Gods care to supply any want of us in our Stations, and to serve himself by our sufferings, more than it were possible for us to serve him by any other ways.

And as others Force, can never make us lose Religion: so neither

Secondly, When Force and Persecution comes upon Religion, especially from our Governors, in the Eye of Spiritual p. 15Wisdom, is our armed Resistance, or encountring Force by Force, a way to defend and preserve Religion.

If our Force be a way to preserve any thing at such times, it is the worldly appendages of Religion: viz. our Secular Profits, Civil Liberties, Powers, Honors, and other Advantages, which the Laws have conferred and settled in favor of the Truth, and given the Professors thereof a Title to. What it can have any pretence to, is to guard worldy things, possessed by Religious Men, as they are Members of this World, as well as Professors of Religion. And if it come in to guard worldly things, it is on the score of worldly Prudence, and is made use of by the Religious, not as Religious, but as worldly wise. Tho, as to Publick Force for redress of Publick Grievances, however to the aggrieved, before they have tryed, it may seem otherwise, I think it is a most unwise course: and instead of preserving what part of those worldly things was endangered, it brings all into much greater danger, and to secure one part, throws away several. Adding only this for our Recompence, that instead of losing and suffering a little, against the grain of our angry Passions; it throws us into the suffering of a great deal more, but in the pleasure and pursuit of them.

But as to Religion, it is not outward Force, but Faith and Patience, Prayer and good Practice, which is the way to preserve it. This may seem a Riddle in the Eye of worldly Wisdom, and pass not for the Prudence, but for the folly of Religious Men. But this foolishness of God, as the Apostle speaks, is wiser than men; and this seeming weakness of God, is stronger than any boasted force of men, 1. Cor. i.25. And when their magnified ways, by Humane Confidences, and an Arm of Flesh, instead of preserving, betray and undermine the Religion they fight for, and these worldly-wise are not delivered by, as they promised themselves, but taken in their own Crastiness: this despised way of Faith, and p. 16Patience, and good Prayers, which builds on God and not upon our selves, and which he counts wise, though they count foolish, is found not only to preserve, but to promote it, and to make it glorious and triumphant. Thus it did in greater Tryals and Persecutions, than any God has proved his Church withal in these later Ages. And it will still have the same effect, to those who dare trust God with Religion and themselves, and allow his Providence and Promises, to make up to them, what Humane appearances do to Carnal Politician. In your Patience, possess ye your souls, or preserve ye them, the word foreign sometimes, as Mat. x.9. noting not our Possessing, but acquiring. Per tolerantiam salvos facietis vosmetipsos, as ††Adv. Marc. l. 4. c. 39.Tertullian cites this place. That is, by your sufferance or patience, you shall make your selves safe, says Christ to his Disciples, when that Patience, seemed not the way to possess and preserve, but to expose them. Luke xxi.19. He that will save his life shall lose it; and be that will lose his life for my sake, the same shall save it, said he in those times, when Mens necessities, would make them listen after all Human Arts and Devices, to save themselves. Luke ix.24. In returning and rest, shall you be saved, in quietness and confidence shall be your strength, your strength is to sit still, said God by Isaiah to the Jews, when, in their distress, they were promising themselves more relief from the unlawful aid of Egypt, and from tumultuary ways. Is. xxx.7.15.

This is to be taken off, indeed, from Human strengths, and staid on Providence. But that makes it only a greater tryal of Faith, not a weaker remedy and method of relief. For when all is done, the last and best security is Providence. And the surest way to fix that in our favour, is this of Faith and Patience. Thou wilt keep him in perfect peace, whose mind is staied on thee, because he trusteth in thee, Is. xxvi.3. And the Lord knoweth how to deliver the Godly out of temptations, who rely on him by keeping in his ways; and …o reserve the unjust unto the p. 17day of judgment to be punished: i.e. by just judgment and ill event on their ill ways here, as well as hereafter; as it happened, not long after this, with the Gnosticks, whom in the next words he describes, those most Carnal Politicians, and ungodly temporizers of that Age, 2 Pet. ii.9.

Certainly, ††Homil. 34. in Mat. in c.x.16. Be ye wise as Serpents, &c.says S. Chrysostom, speaking of this Prescription of our Lord, which the profane Spirits of this Age call a Mountebank Receipt, or of putting on the Mansuetude of Sheep, and the Simplicity of Doves, when we are sent out in the midst of Wolves: certainly, says he, as many of us, as shew forth the Mansuetude of Sheep, shall easily overcome our Enemies. Yea, though innumerable Wolves compass us about on every side, we shall be preserved safe, and get the better of them. But if, instead of continuing like Sheep among Wolves, we turn Wolves our selves, and put on wolfish Natures; then are we like to be overcome, as being left to our selves. For, then the Shepherd withdraws his help from us, who feeds and watches over the Sheep only, not over the Wolves. When thou turnest thy self into a Wolf, away he presently goes, and leaves thee, as one that reliest no longer on his strength, but beginnest to trust to thy own, and sufferest not his Power to be made manifest in thee. For when, being vexed with injuries, thou sufferest all with a mild and equal mind, not standing up to fight for thy self, but trusting to him to fight for thee: thou attributest to him the whole triumph of the day. But if, instead of suffering like a Sheep, thou shalt stand up to tear and devour like a Wolf, and go out and fight against the Enemy: by that thou hidest and darkenest the glory of his Victory. — Though this way of Simplicity and Patience, seem to Men the most unmeet to Cure, or Guard against our Persecutors violence: yet, says he, God that knows better, what is like be effective with Human Nature, than Men themselves do, knows that boldness is not wont to be broken and extinguished by boldness, p. 18but by mildness. And of this we see plain experience in the holy Apostles. Who, as oft as the people of the Jews rose against them, and sharpened their Teeth upon them, imitated the Dove, as our Lord requires, and by answering them with a becoming mildness and moderation, overcame their Anger, extinguished their Fury, and retarded their hasty and violent motions. For when they said, have we not charged you over and over, that you should not teach in this Name? Although they could have wrought infinite Miracles, yet they neither spoke, nor acted any thing harsh and provoking, but apologizing for themselves with all mildness, said, whether it be just to hearken to you, rather than unto God, judge ye.

Such, as that good Father truly observed, is the prosperous issue of this course of Faith and Patience. And that when there is nothing promising in Human appearances, but all rests on Faith in God, or reliance on Providence. When the Sheep are to arm themselves, with nothing but Simplicity and Mansuetude in the midst of Wolves, what consolation, ††Ibid.saith he, can there be for them? Only the power of him that sends them. Therefore this he sets in the first place, loe! I send you — He that could have made them, that, as Lions, they should have struck terror into others; thought fit rather to order, that they should come as Sheep among terrifying Wolves: for that makes you more illustrious, and better declares my power and strength.

This I have here said, to note the wisdom and successfulness of this way, of trusting God for Relief, by keeping to his way of Faith and Patience, when his Vice-Gerents Persecute us: and not stepping out thereof into any forbidden ways, as warlike force, in trust to an Arm of Flesh, at the suggestion of worldly Prudence. And though this is not wisdom, to those that look only at Human Appearances: yet it will be found so, by those that mark events, and the Ways and Rules p. 19of Providence. For God sets himself against this worldly wisdom, and turns it into foolishness, to take Men off from trusting in an Arm of Flesh. And speeds and prospers this other method of spiritual Wisdom, by surprizes of Success, and invisible interpositions, and turns and ways never thought of till brought to pass; to call us all to rely on Providence, whilst, by confining our selves to his ways, we place our Faith and Trust in himself, as they who please may find more largely discoursed, in a Treatise of Christian Prudence, Ch. 8.

Thus, is Religion to be preserved, by Faith, and Patience, and Spiritual Methods; and not by Force: it cannot be taken by Force, and so needs not be kept by it.

Nay, instead of being preserved by Force, it is impaired thereby, when it is used in its behalf. They are much deceived, that fansie War will do good to Religion. Instead of that, the force and fighting of Religious Men, are the greatest violence to Religion. Tho it gets by the Force it suffers, it lofes mightily by the Force it uses. When Force gets within it, and mixes with it, whilst it seeks to preserve the Shell, it consumes the Kernel, and pretending to Guard the Body, it eats out the very Heart of it.

For Religion it self, lies mightily in Love and Beneficence: He that loves another, hath fulfilled the law, Rom. xiii.10. A new commandment I give unto you, that ye love one another, Joh. xiii.34. And by this shall all men know that ye are my Disciples, if ye have love one to another, vers. 35. But, instead of Love and Benificence; Wars and Fightings lye all in angry passions, and doing mischief. It, is shown in forgiving; that, in avenging Injuries. It, in doing good for ill; that, in doing all the ill men can. It, in mourning, with those that mourn; and rejoycing, with those that rejoyce: that, in mourning for the Mirth, and rejoycing over the Cries and p. 20Grief of others. It, in loving our Neighbour, as our selves; yea, our Enemies that hate us, tho without a cause; or, our Persecutors, that hate us for the best things: but that, in hating and persecuting all as Enemies, having no regard to good or ill, Relations or Strangers, Friends or Foes. That, is tender of all the Things and Rights, both of God and Men: this of neither, sparing neither things sacred nor profane, and counting all it can take its own, and Spoil and Rapine, Waste and Devastation, no wrong. That, is for saving of Lives, in regard to community of Natures, and reverence to Gods Image: this, for destroying them. By these, and many more that might be added, it appears how Religion is calculated for a state of Peace: so that whensoever War bursts out, and is put in practice, the greater part of its Duties are under suspension, and suffer Violence. I do not say it forbids all Wars: in compliance with the state and necessities of this World, on just and great Causes, it connives and gives way to them. But this it doth by no means, as a way to promote it self, or advance the observance of its Rules, which are in so great measure no Rules at all, whilst War reigns. And therefore what it doth in this case, is only to tolerate it: it allows, but it doth not encourage, or persuade to it.

Besides, as the Liberties of War run counter to so great a body of its Rules; so, in time of War, there is also the usual restraint taken off, and impunity added to all Wickedness. They are, too often, then most in power, who are better Soldiers, than Christians; and have the least sense of Religion and Conscience. Then a shole of irreligious Tempers, as Pride, Insolence, Hatred, Uncompassionateness, Anger, Revenge, Covetousness, Ambition, Neglect of the things of God and Religion, or open profanation of them: in a word, all vicious and corrupt Passions are superinduced upon the p. 21minds of men, which are a revival of the old man, and most opposite to the very life and design of true Religion. So that Religion it self, is not like to have any good, more than the civil State is, by Wars. Its Professors, will in the end be worse by it, in their Religion, as well as in their Fortunes. They will come out, more opposite to God, and the Temper of Saints, and so be worse Christians.

Yea, not only as to its moral Practice; but even as to Orthodoxy of Profession, and Purity of Worship, Religion, instead of being reform'd and amended, by the just Judgment of God, and the natural course of humane Passions, is too oft made a great deal worse, by warring against our Governors. A spiritual defection many times accompanies a civil one; as the Israelites, with Jeroboam, fell off from God to the Calves, when they had revolted from the house of Solomon. And in our late long civil Wars, when they rebell'd for Religion, by Rebellion against the King, was a strange defection introduced from Christianity; ‖‖Vid. Edwards Gangraena part 1. Ep. Dedicat.some throwing out the Articles of Faith; some, all the ten Commandments; some, the holy Scriptures; some, the calling, and office of Ministers; some, their Tythes and Maintenance; some, the Lords Supper; others, Baptism, and all Ordinances. In a word, among one or other of the Sects, Religion, instead of thriving and increasing, most lamentably suffering in its most important Articles, in the very essential and constituent marks, and the visible face and external appearance of Christs holy Church.

Such, in reality, is the difference between our suffering others Force in Persecutions, and our using Force our selves, by listing Armies for Religion against our persecuting Rulers. We may practise all the parts of Religion, whilst they are forcing us; several, that have no place in external peace and quietness; and all, with more perfection and honor than at other times: so that p. 22in suffering the force of Persecutors, Religion it self gets, whatever else loses; and its Rules, have more true and tryed, more perfect and triumphant Observance, than they could have otherwise. But when we come to use force our selves, to defend Religion against our persecuting Governors; in this time of force, we lay aside the greater part of its Rules, and give a loose to all degenerate and vicious Tempers, utterly opposite to its habits: so that, whatever else gets, it loses.

And therefore in spiritual Wisdom, which wisely seeks the growth of religious tempers on the minds of men, and the advancement of Faith and good Practice; Religion is not to be defended, or preserved, by our taking Arms against its and our Persecutors. It would live and thrive, be preserved and prosper'd, by our suffering: but, when to preserve those mundane Privileges which are tack'd to it, we go to War, it is sure to be worsted by our fighting. Jesus Christ, who prescrib'd it, is stiled, not the Lord of Hosts, or God of Battels, but the Prince of Peace: and the Gospel, which contains it, is the Gospel of Peace. So, 'tis our keeping Quiet, not running to Arms, that best suits it, and must do it good.