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Wfc^^^**^y^^..
THE
t
PRACTICAL WORKS
OF
THE REV. RICHARD BAXTER
WITH
A LIFE OF THE AUTHOR,
AND
A CRITICAL EXAMINATION OF HIS WRITINGS,
BY THE
REV. WILLIAM ORMB,
AUTHOR OP "THB tl»« 0» JOHN OWEN, D.D. ; " " BIBLIOTHECA BIBLICJl," BTC.
IN TWENTY-THREE VOLUMES.
VOL. VI.
LONDON:
JAMES DUNCAN, 37, PATERNOSTER ROW.
MDCCCXXX.
LONDON :
flMIMirif llV Mll.l.Ri JOWMT. ANU Mil. IS. mil. I -I III) N I , k l.khT-Bl ll|.t 1 .
THE
PRACTICAL WORKS
OF THB
REV. RICHARD BAXTER.
VOLUME VI.
CONTAINING
THE CHRISTIAN DIRECTORY.
BICHABD IDWABDS, CBANB COURT, FLIBT 8TBBET, LONDON.
CHRISTIAN DIRECTORY :
OVL, A SUM OF
PRACTICAL THEOLOGY,
AMD
CASES OF CONSCIENCE.
DIRECTING CHRISTIANS, HOW TO USE THEIR KNOWLEDGE AND FAITH; HOW TO IMPROVE ALL HELPS AND MEANS, AND TO PERFORM ALL DUTIES ; HOW TO OVERCOME TEMPTATIONS, AND TO ESCAPE OR MORTIFY EVERY SIN.
IN FOUR PARTS.
I. CHRISTIAN ETHICS, (OR PRIVATE DUTIES.)
II. CHRISTIAN ECONOMICS, (OR FAMILY DUTIES.)
III. CHRISTIAN ECCLESIASTICS, (OR CHURCH DUTIES.)
lY. CHRISTIAN POLITICS, (OR DUTIES TO OUR RULERS AND NEIGHBOURS.)
PART IV.
CHRISTIAN POLHICS, (OK DUTIES TO OUR RULERS AND NEIGH.
HOURS,)
CONTJBNTS
* •
OF
THE SIXTH VOLUME.
CHRISTIAN POLITICS.
CHAPTER I.
■ PASS
General Directions for an Upright Life. .....; i 3
The most passed by on necessary reasons • • ^ . . • • . • • iS
CHAPTER 11.
t
A few brief Memoranda to Rulers^ for the interest of Christy the churchy and men's salvation •.••••• 13
CHAPTER III.
Directions to Subjects concerning their duty to Rulers .... 22
Of the Nature and Causes of Government 23
Mr. Richard Hooker's *' Ecclesiastical Polity^,** as it is for po- pularity, examined and conflated. Duneetlons for Obe- dience. Duty to Rulers •«........ 27
Q. 1. Is the Mag^trate^udge in controversies of faith or wor- ship? • t 4 S3
S(| CONTENTS.
PAOS
Q. 9. Blay the oath of supremacy be lawfully taken, in which
the kin^ is pronounced supreme governor in all causes, mm '
wdl ecclesiastical as dyil } &4
Q. 3. Doth not this gilTe iie'paitoKstioWer io the magistrate ? iMd. Q« 4. Hath the king power of church discipline and exoom-
munication? ibid.
Q. 5. If kings and bishops differ, which must be obeyed?. • 56
Q. 6. Is he obliged to sufier, who is not obliged to obey? • • 64
Of Admonition of >Biilen« ^.m.^ 66
Q. 1. Whether the sound authors of politics be against mo- narchy ? • 71
Q.%. Whether civilians be against il?. 7^
Q. 3. Are historians against it? Greek, Roman, or Christian? ibid. Q. 4. Whether Athem> Rovw^ Aristotl^^^phSosophers, acade- mies be against it ? ; 73
Q. 5. Are divines and church discipline against it? 74
Q. 6. Are Scripture and Christianity against it? 75
Objections answered 76
Q. Are Papists, Prelatists, and Puritans against it ? 83
Bilson's and Andrews's Vindication of the Puritans 85
Christianity is the greatest help to government 87
iBVurther Directions • 93
^Q. Whether man's laws bind the conscience? 96
Q. Is it a sin to break every law of man ? More Mly an- swered 98
CHAPTER IV. ^Directions to Lawyers about tbeir diatjf to Ckid .,«.,., « • . ] 03
CHAPTER V. The Duty of Physicians , I09
. >
CHAPTER VI.
Directions to Schoolmasters -about theb duties l^rdiildfen's souls •••• « •.
114
CONTBNTS. ru
- CHAPTER VII.
fAGK
Directions for SoldieiB about their duty in point of o(iii9Caeiioe. (Princes^ Nobles^ Judges and Justices, av^^nst by^kfltt thiey take counsel. for ii^iury) •••.•«••••••• •t»««f««« 119
CHAPTER VHL
Tit. 1 . Directions against. Murder _ « , ••.,.,. 199
The Causes of it,— -Wars, tyranny, malignant, persecuting fary, unrighteous judgment, oppression and uncharitable- ness, robbery, wrath, guilt and shame, malice and revenge,
wicked impatience, covetousness, ambition, &c ibid.
The G^pefituess of ^esin.*« ..^.f «•• 9«^..9^^«^««^fvf ••^•« •• IM The CQQseqi^ts . . . . ••.^»«^ • • t ^ « • • « tv* • • • • • • • • • ^f^ • •» • 1^7
TU. 2. Advice against Self-murder. • • ^ ^ • • • ^ • r • IBS
The Causes to be avoided,— Melancholy, woi^y tcoubfe, dis- content, passion^ &c. Besides glutto^ PPS^^p ^^ idleness, the gi^eat4P(mydeKer8 • • .^ •« • . • . f,. •• »•,«{•:•• * « •• ibid.
GHAPTEiltX.
Directions for the Forgiving of Injuries and Enemies. Against
Wrath, Malice, Revenge, and Persecution 142
Practical Directions • ibid.
Twenty curing Considerations 144
/
CHAPTmX.
Cases resolved about forgiving Wrongs, and Debts, and about Self-defence, and seeking our Right by law or otherwise . . 164
Q. 1. What injuries are we bound to foigive ? Neg. affirm, resolved ibid.
▼iii CONTENTS.
PAGE
Q. 2. What is the meaning of Matt. ▼. 38, &c. " Resist not evil 'y but whosoever shall smite thee,*' &c 160
Q. 3. Am I bound to foi^ve another if he ask me not for- giveness ? Luke xvii. 3, &c 161
Q.4. Is it lawful to sue another at law ? 1 Cor. vi. 7 >68
Q. 5. Is it lawftil to defend our lives or estates against a rob- ber, murderer, or uiyust invader by force of arms? .... 164
Q. 6. Is it lawful to take away another's life in defending my purse or estate only? 165
Q. 7* May we kill or wound another in defence or vindication of oUr honour or good name ? . l^
CHAPTER XL
Special Directions to escape the Guilt of Persecution : deter-
miningmuch of the case about liberty in matters of religion 168
What is Persecution ibid.
The several kinds of it ...•». ibid.
The Greatness of the sin « 171
Understand the case of Christ's interest in the woild 179
Q. Whether particular churches should require more of their members as conditions of communion than the catholic
diurch ? and what ? 187
Penalties to be chosen that hinder the Gospel least 189
More Directions to the number of fdrty-one 191
CHAPTER XIL
Directions against Scandal as given 202
What Scandal is, and what not * ibid.
The sorts of Scandalizing 205
The Scripture sense of it ... 209
Aggravations of the sin 211
Twenty Directions 212
. ? CONTENTS. ix
CHAPTER XIII.
PAGE
Directions against Scandal taken^ or an aptness to receive hurt by the words or deeds of others : especially quarrelling with godliness. Or taking encouragement to sin 224
Practical Directions against taking hurt by others 225
CHAPTER XIV.
Directions against Soulrmurder and partaking of other men's
sins 233
The several ways of destroying souls 234
How we are not guilty of other men*s sin and ruin 241
CHAPTER XV.
Greneral Directions for furthering the salvation of others. . . . 242
CHAPTER XVI.
Special Directions for Holy Conference^ Exhortation^ and
Reproof •• •...•• 246
Tit. 1. Motives to Holy Conference and Exhortation ••••«• ibid.
Tit. 2. Directions to Christian^ edifying discourse 2^
Tit. 3. Special Directions for Exhortations and Reproofs • . 257
CHAPTER XVII.
Directions for keeping Peace with all men 263
How the picoud do hinder Peace 264
Many more causes and cures opened . 26T
CONTBNT8.
CHAPTER XVIII.
PAOB • • •
Tit, 1. Directions against all Theft^ Fraud, or injurious get- ting^ keepings or desiring that which is another*s 273
Tit 2. Cases of Conscience about Theft and such injuries • . 279
Q. 1. Is it sin to steal to save one's life ? • . • ibid.
Q. 2. May I take that which another is bound to give me, and will not ? 281
Q. 3. May I take my own from an unjust borrower or pos- sessor, if I cannot otherwise get it ? 282
Q. 4. May I recover my own by ^orce from him that taketh it by force from me } • . • • ibid.
Q. 5. May we take it finom the rich to relieve the poor >. . . . ibid.
Q. 6. If he have so much as that he will not miss it, may I take some? 283
<3. 7. May not one pluck ears of com, or an apple from a tree, &c.? • • ibid.
Q. 8. May a wife, child, or servant take more than a cruel husband, parent, or master doth allow ? (May children forsake their parents for such cruelty ?) ibid.
Q. 9. May I take what a man forfeiteth penally ? 284
Q. 10. What if I resolve, when I iaike a^ithing in necessity, to make satisfaction if ever I be able ? ibid.
Q. 1 1 . What if I know not whether the owner would consent ? ibid.
Q. 12. May I take in jest from a friend, with a purpose to restore it ? • • ibid.
Q. 13. May I not take from another to prevent his hurting himself ? 285
Q. 14. May I take away cards, dice, play- books. Papist books, by which he >vould hurt his soul ? ibid.
Q. 15. May not a magislara.te take the sul^jects* goods when it is necessary to their own preservation > • . . . 986
Q. 16. May I take frt)m another for a holy use ? ibid.
CHAPTER XIX.
General Directions and particular Cases of Conscience, about Contracts in general, and about Buying and Selling, Bor- rowing and Lending, and Usury in particHlar .......••• 287
PAGE
coDtiActs ••••...•..• .•.•.»••«.• «••• •..••... 987
ITi^. 2. Cases about justice in Contracts 289
Q. 1. Must I in idl' eaaes do as I wcnddbe don» by ? • • • ^ «. ,-• . , ibid.
Q. 2. Is a son bound by the Cotitractaivvlud^ parents or guar- dians made for him in his infoncy? .. ••^•. .^.^.m. .«.. *• 290
Q. 3. Hi paFents disagree^ how> i& the child to act ? •....;.,•. 292
Q. 4. Is one ob^ged by a Contract made in ignorance or mis- take^oB the fnatter ?••••.•••... •••... .. •• .^•, ,. ibid.
Q. 5. Doth the Contract of a man drunks or in a pas8ion> or
melancholy -bind him? ... •« 298
•Q. 6. May another hold such an one tohis Contract^ orif^ give or play «way>hiftHiOBey? %.^.. •^••••«.... 294
Qk 7. Am I obliged by covenanting .<words >mthout aiodye- nan^g intent? .4* ibid.
Q.^ 6. May I promise a robber money to save my life>.^or to save a greater commodity? •.•••••••« 295
Q. 9. May I give mon^ to a judge or magistnube> to hire him to do me justice^iand not to wrong jQe> or not to persecute me? ••» •••.,. •• «• ibid.
Q. 10. If I make such a Contract may the magistrate take it of me ? . i ibid.
Q. 11. If I promise money to anciffioer or cobberuiidera force^ am I bound to pay it when the necessity is over ? So of other constrained promises ibid.
Q. 12. May I promise a thief or bribe-taker to conceal him^
and must I keep that promise ? • • • • • • • • 297
• Q. 13. Must I keep a promise which I was drawn into by deceit? •••... 298
Q. 14. Is it a covenant when neither of the oontvacting parlies understand each other ? •-»••••• •••••**»«^« ••• ibid.
Q. 15. Must I stand to a bargain made for me by a friend or servant to my injury ? *.......••#%.. 299
Qcfi6. If I say ' I will give one this or that>' am I bound to give it him ? •••••••••• ...•.••••••••.•..•. ibid.
Q. 17. Doth a mental promise not uttered oblige ? •••••••. 300
Q. 18. May I promise to do a thing simply unlawful^ without a purpose to perform it^ to save my life ? • * • • • ibid.
Q. 19. May any thing otherwise unlawful become a duty upon a promise to do it ? ibid.
Q. 20. May he that promised for a reward to promote ano- ther's sin, take the reward when he hath done it ? 301
Q.31. AmlboandbyaContnctwithDatwilacaftorle^fafii)? SOI
Q. 9i. May ut office in a camt of jutke be boo^ Ccw rooDey}. 'I'M.
Q. S3. May a place of magutracy or Jwtkatare be tMMgkt » . SOS
Q.84. Mayooeodl achurch-beneficrororiei*? ibid.
Q. S5. Hay one buy orders ora benefice 308
Q. S6. Hay I give mooey to aewMiU or tdBcta u> aMiM my suit? ibW.
Q. Vr. Hay I after gire by my of gnthade to ibe Udiop, patron, Ac. "»*■
Q. Stl. Hay a biabop or partor take money far acnnoaa, tmi-
cramenta, or -other offices ■ iUd.
Q. 99. Hay I disoblige another of bis promiae made to me ?. . 304
Q. 30w What if it be seconded by aui oath ■ jbid.
Q. 31. Dolh a promise bind, wben the canae or reuoaproretb a mistake Y ibid.
Q.3S. What if a folknring accident make it mnc to my hurt
than could be loresceii } ibid.
Q. 33. Or if it miLke it injurious to a third person ? ibid.
Q. 34. Or if a following accident make the performance a ain? 306
Q. 35. Am I bound to bim that breaketh covenant with me! ilud.
Q. 36' Muy 1 contract to do that which J foresee like to be- come impossible before the time of performance ? ibid.
ZU-S. CasesaboutjuaticeinBuyingandSelling 306
Q, 1. Am 1 bound to endeavour the gain of him that I bar- gun with aa well as my own . ibid.
.Q. 3. May I take more for my labour or goods than the worth, if I can get it } ibid.
Q.3. May I ask more in the market than the worth? SO?
Q. 4. How ahallthe worth of a commodity bejudgedof ? . . ibid.
Q. 5. May I conceal the faults, or make a thing seem better than il is, by setting the best side outward, adorning, Bic. . 308
Q. 6. If I '*'f'S ileceived, or gave more than the worth, may I
do so to repair my loss! -ibid.
Q. y. If I foresee a cheapness of my commodity, (as by com- ing in of ships, &c.) must 1 tell the buyer of it that know- eth it no* ' 309
Q. 8. May I keep my commodity if I foresee a dearth ! ... 310 0,9, Bfay one use many words in buying and selling? . . . ibid. 0,10. May I h«y as cheap as I can, or below the worth ? . . ibid. Q.l\.ll»y * *^ "fearer fiw another's necessity ? (cases in-
ibid.
CONTENTS. xiii
^ PAGE
Q. 1% May I take advantage of the buyer's ignorance ? . . * 311 Q. 13. May I strive to get a good b$irgain. before another ? . • ibid. Q. 14. May I buy a thing, or hire a servant/ which another
is first about^ or call away his chapman ? • • • 312
Q. 15. May 1 dispraise another's commodity, to draw the
buyer to my own ? ibid.
Q. 16. What to do in cases of doubtful equity? 313
Q. 17. What if the buyer lose the thing bought before pay- ment ? (as if a horse die, &c.) ibid.
Q. 18. If the thing bought, (as ambergris, jewels, &c.) prove ( of much, more worth than either party expected, must more
be after paid ? ibid*
Q. 19.. What if the title prove bad, which was before un- known ? 314
Q. 20. If a change of powers overthrow a title speedily, who
must bear the loss K ibid.
Tit. 4. Cases about Lending and Borrowing 315
Q. 1. May one borrow money who seeth no probability that
he shall be able to repay it ? . ibid.
Q. 2. May one. drive a trade with borrowed money, when )
success and repayment are uncertain? 316
Q. 3. May he that cannot pay his debts, retain any thing for
his food and raiment? ibid.
Q. 4. May one that breaketh^ secure that to his wife and
children^ which on marriage he promised^ before he was in
debt? ibid.
Q. 5. May one that breaketh retain somewhat to set up again
by compounding with his creditors ? ibid.
Q. 6. May I in necessity break my day of payment ? 317
Q. 7* May I borrow of one to keep day with another ? . . . . ibid. Q. 8. May one that hath no probability of paying the last
man^ borrow of one to pay another? ibid.
Q. 9. Is it lawftd to take pledges, pawns, or mortgages for
security ?..,.... -v 318
Q. 10. May a forfeiture, pledge^ or mortgage be kept, on
covenant-breaking ? .••••• %•••»• ibid.
^ Q. 11. May I take the promise or bond of a third person as
security for my money? •••.., 319
Q. 12. Is it lawfiil to lend upon usury, interest, or increase ? ibid.
Q.13. Whom are we bound to l^i^d to?* 326
Q. 14. Is it lawful to take money on usury^ in such cases as
the lender sinneth in ? .;•..•..•• • •j t . 327
xiv CONTENTS.
PAGfi
Q. 15. Doth not contracting for a certain sum make usmry the more unlawful ? *•• • •...••••. 35^7
Tit, 5. Cases about Lusory Contracts S98
Q. 1 . Is it lawful to lay wagers about the truth of our discourses ? ibid.
Q. ^, Is it lawfdl to lay wagers about horse-races^ dogs, hawks^ &c. ? • 999
Q. 3. May one give money to see games or actirities^ bear- baitings^ plays, &c. ? • • • ibid.
Q. 4. Is it lawful to play for money at cards, dice, lottery, &c. ? ibid.
Q. 5. Or at games of activity, as bowling, shooting, run- ning, &c.> i^ 330
Q. 6. If the loser prove angry and unwilling to pay, may I get it of lum bylaw? ••••• .*...... ibiA
71^.6. Cases about Losing and Finding **• ibid.
Q. 1. Must we seek out the loser to restore what we"find } . . ibid;
Q. !2. May I take a reward as my due, for restoring what I found? ..i...... ibid.
Q. 3. M^y I wish to find any thing in my way, or be gUkd that I findit? 331
Q. 4. May I not keep it, if no owner befound^ • »••• ibid.
Q; 5. If others be present when I find it, may I not conceal,' or keep it to myself ? • • ibid.
Q. 6. Who must stand to the loss of goods trusted to another? ibid.
Tit, 7. IMrections to Merchants, Factors, Travellers, Chap- lains, that live among heathens, infidels, or Papists ? . . • , 332
Q. I . Is it lawful to put one's self or servants, specially young unsettled apprentices, into the temptations of an infidd or popish country, merely to get riches as merchants do ?• . • . ibid.
Q. 2. May a merchant or ambassador leave his wife to live abroad? •...., •••. 336
Q. 3. Is it lawAil for ybunig gentlemen to travel into oth^ kingdoms, as part of their education? The dahger of' common travdlitg • •• 337
Dnections for all these travellers in their abode abroad • • • . 344
i^iBaaMMa
CHAPTER XXv
Tit. 1. Motives and Directions i^nst OppressibU «• •• •^ •• •• 348
The Sorts of it <......... ,,.i ^, ibid.
Itie greatness of the sin of Oppression. TheCuro 350
CONTENTS. XV
PAGE
Tit.% Cases about Oppression^ especially of tefmnts ...... 357
Q. 1 . Is it lawful to buy land of a liberal lancQiord^ when the
buyer must needs set it decoref than the seller did ? ••••••«•• ibid;
Q. 9. May one take as much for his land as it is Wdfftii >. . . . 35S
Q. 3. May he raise his rents ? • w« ..•••4.««<i> 359
Q. 4. How much below the full worth must a landlord sell
his land? • • • ibid.
Q. 5. May not a landlord that is indebt^ or hath a payment to
pay^ raise his rents to pay it ? ibid.
Q. 6. If I cannot relieve the honest poor without raising the
rent of tenants that are worthy of less charity, may I do it ? 360 Q. 7* May I penally raise a tenant's rent, or turn him out,
becauieheis a Trad man? ••«••• •• ^..b •••••••. 361
Q. d. May on^ take house or land while another is in posses^
siOn of itr * .••.•.»... .•• 3<$t
QJ^. May a' rich man put out his tenants to lay the lands t6
his own demesnes? -•••* * ibii
Q. 10. M^^'one tenant have divers tenements ? 368
Q. II. May one havediv^!r»4rades? ^•••* ibid.
Q.12. Or keep shops in several 'market town^ ? •••••••••••# ibid.
CHAPTER XXL
Cases and Directions about Prodigality and sinful Waste • « 363
What it is; Ways of sinful wast^ •^ ^^...••i .k. 364
Q. I. Are all men^boumd to fl^re alike ? Or what is eoccess ? ibidc Qk 2. What cost on visits and entertiunments is lawful ?
(Whether the greatest^ good is istill to be preferred ?)..•• 366
Q.'d. What is excess in buildings? • ....•%••..••• 369
Q.' 4. May we not in budding, diet, ^c. be at some chai^ for -
ourde%hl, as w^^ab^^^ for necessity? «•••. ibid.
Q. 5. y9hm arere^fl^<iond'too cojstly ? ••••..w.«» .» - 370
Q. 6. When is apparel too costly ? ••«»v....^*....*„» ibid.
Q. 7. When is retinue, furniture, and other pomp W costly? 371
Q,S. When is housekeeping too costly ? •••• • ibid.
Qi9. When are children's portions too great? *««.i»*. 373
Qv 10. How for iff frugality in smaU matteiw a duty > * 373
O.ll. Must all labour inacalling? ibid.
Q. 112. May one desire to increase and grow rich ? • • • • 374
XTi CONTRNTS.
PAOI
Q. 13. Can one be prodigal in giring to the drarch ? 374
Q. 14. fiiay ooeghreloomuch tolhe poor? ibiiL
Q. 15. fiiay the rich lay out on convenieooes, pomp> or plok-
sure^ when moltitudes are in deep neoesntaes ? ibid.
Directions against Prodigality 375
CHAPTER XXII.
Cases and Directions against injurious Lawsuits, Mltneaaiiig:, and Judgment t 377
TU. 1. . Cases of Conscience about Lawsuits and prooeedii^ ihid.
Q. 1. When.is it lawful to go to law? ibid.
Q. 2. May I sue a poor man for a debt or trespass ? •••••••• 37^
Q. 8. May I sue a surety whose interest was not concerned in the debt? ibid.
Q.4. May I sue for the use of money? •• ilnd*
Q. 5. May lawsuits be used to vex and humble an insolent^ bad man? 379
Q. 6. May a rich man use his friends and purse to bear down a poor man that hath a bad cause ? ibid.
Q. 7. May one use such forms in lawsuits (declarations, an- swers, &c.) as are fedse, according to the proper sense of the words? • • ibid.
Q. 8. May a person plead not guilty ? ••• ilnd.
Q. 9. Is a. man bound to accuse himself, and offer himself to justice ? •••• S80
Q. 10. May a witne9s voluntarily speak that truth, which he . knoweth will be ill used ? ^... ibid.
Q. 11. May a witness conceal part of the truth ? ibid.
Q. 12. Must a judge or jury proceed ' secundum all^;ata et probata/ when they know the witness to be false or the
cause bad, but cannot.evioce it ? ibid.
Tit. 2. Directiotas against these sins 381
The evil of unjust suits • ibid.
The evil of false witness •• 382
The evil of unjust judgments 383
The Cure • 384
t
CONTENTS. XTU
CHAPTER XXIIL
Cases of Conscience and Directions against Backbiting^ Slan- dering^ and Evil-spealdng •«•••••••• • • 386
Tit. 1. Cases of Conscience about Backbiting and Evil-speaking ibid.
Q. 1. Maywenotspeakevilof that which is evil? ibid.
Q. 2. May not the contrary be sinful silence and befriending
men's sins? ••••••••• • • ibid.
Q. 3. What if religiouSj credible persons report it? «• 387
Q. 4. If I may not speak it^ may I not believe them? ibid.
Q. 5. May we not speak ill of open persecutors or enemies of
godliness? •••^ ••» • » • ••• ibid.
Q.: 6. What if it be one whose reputation countenanceth Us
ill cause^ and his defemation would disable him ? •••»•••• 388 Q. 7* If I may not m^ke a true narrative of matters ofHct,
how may we write true histories for posterity ? ibid»
Q. 8. Whatif it be one that hath been oft admonished?.... 389
Q. 9. Oronethat I cannot speak to fiEu» to fiBLce? ••••• ibid.
Q.IO. In what cases maywe open another's faults? ibid*
Q. 11. What if I hear men praise the wicked^ or thdr sins ?. . 390
Q. 12. Are we bound to reprove every backbiter ? ••• 391
Tit. 2. Directions against Backbiting^ Slandering> and Evil- speaking • • . • •« • • 4 •« «....• ;• ibid.
Ttt.$. The great evil of these sins 394
CHAPTER XXIV.
Cases of> and Directions against Censoriousness^ and sinful
Judging - 398
Tit 1 • Cases of Conscience about Judging others ibid.
Q. 1. Am I not bound to judge truly of every one as he is ? • • ibid.
Q. 9. How &r may we judge ill of one by outward appear- ance^ as&ce^ gesture^ &c. « 399
Q. 3. How far may we censure on the report of others ? • . • . ibid.
Q. 4. Doth not the fifth commandment bind us to judge bet- ter of parents and princes than their lives declare them to be ? ibid.
Q. 5. Whom must we judge sincere and holy Christians ? 400
Q. 6. Is it not a sin to err^ and take a man for better than he is ? ibid.
Q. 7« Whom must I take for a visible church-member ? • • • • ibid. VOL. VI. . b .
xviii CONTENTS.
PAGE
Q. 8. Whom must I judge a true worshipper of Grod ? 401
Q. 9. Which must I take for a true church ? ibid.
Q. 10. Whom must we judge true prophets and true pastors
of the church? 402
Tit, 2. Directions for the cure of sinful Censoriousness ibid.
TU.3. The Evil of the sin of Censoriousness 406
Tit, 4. Directions for those that are rashly censured by others 4 lO
CHAPTER XXV.
Cases and Directions about Trusts and Secrets • • • 41S
Tit' 1 . Cases of Conscience about Trusts and Secrets • • • ibid.
Q. 1. How must we not put our trust in man } ibid.
Q.2. Whom to choose for a trust ? ibid.
Q. 3. When may I commit a secret to soother ? 414
Q. 4. Must 1 keep a secret when I am trusted with it^ but
promise it not ? •• • ibid.
Q. 5. What if a secret be revealed to me^ without a desire to
concealit? • •• •••• ibid.
Q. 6. What if it be against the king or state ? • ibid.
Q. 7* What if it be against the good of a third person } ibid.
Q. 8. What if a man in debt do trust his estate with me to
defraud his creditors ? • ibid.
Q. 9. What if a delinquent intrust his person or estate with
me to secure it from penalty? 415
Q. 10. What if a friend intrust his estate with me to secure it
i&omsome great taxes to the king? ibid.
Q. 11. What if a man that suflFereth for religion commit his
person or estate to. my trust ? ibid..
Q. 12. If a Papist or erroneous person intrust me to ^ucate
his children in his error when he is dead, I being of his
mind, must I perform it, when I am better informed ? . . . . ibid. Q. 13. What if one turn Papist, &c. after another hath com- mitted his children to him ? 415
Q. 14. Must I wrong my estate to satisfy a dying friend in
taking a trust ? , j]^j^j
Q. 15. What if after the trust prove more to my hurt than I could foresee? i^j^
Q. 16. What if he cast the trust on me, without my promise toacceptit? , ,,,,, ^^^
CONTENTS. xix
FAOE
Q. 17* May I not ease myself of a trust of orphans^ by cast- ing it on the surviving kindred^ if they calumniate me as unfeithful? 417
Q. 18. What is a minister to do if a penitent confess secretly to him a heinous or a ci^ital crime? • ibid.
Tit, 2. Directions about Trusts and Secrets 419
CHAPTER XXVI.
Directions against Selfishness^ as it is contrary to the love of our neighbour. The Nature and Evil of the sin^ and the Cure 421
CHAPTER XXVII.
Cases and Directions for Loving our Neighbours as ourselves 425
Tit 1. Cases of Conscience about Loving our Neighbour • . ibid. Q. 1. How must I love another as myself, in degree^ or kind^
or only reality ? • ibid.
Q. 2. What is the true nature of love to myself and others ?. , iWd^ Q. 3. If none must be loved above their worthy how doth God
lovesinners? •..•...• 426
Q. 4. Must I love all in degree as much as myself? 429
Q.5. Must I love any more than myself ? ibid.
Q. 6. Must I love other men's wife^ children^ &c. better than
» my own^ when they are better ? • •• ibid.
Q. 7. Who is that neighbour whom I must love as myself ?. • 430 Q. 8. Must we love and pray for antichrist^ and those that sin
against the Holy Ghost ? , >•• ibid.
Q. 9. Must we not hate God*s enemies ? ibid.
Q. 10. May I not wish hurt to another more than to myself? 431
Tit. 8. Directions to love our Neighbours as ourselves ibid.
Tit. 3. The Reasons and Motives of love to our Neighbour* • 433
CHAPTER XXVIII.
Cases of, and Directions for the Love of Godly Persons as such 436 Tit. 1 . Cases of Conscience about Love to the Godly ........ ibid.
CONTENTS.
PAGB
Q. ] . How can we lovv the godly, when none can know another
to be sincere? • *••• 436
Q. ^. Must we love them as godly that give no account of the
time, manner, or means of their conversion ? • ibid .
Q. 3. What if they are so ignorant that they know not what
faith, repentance^ conversion, &c. are ? •••.••••••• 437
Q. 4. Must I take the visible members of the church for truly
godly? 438
Q. 5. Must we take all visible members equally to be godly
and lovely? • 439
Q. 6. Must we love all equally, strong and weak, that seem
sincere? 440
Q. 7. Must we love those better that have much grace and little usefiil gifts> or those that have less grace and more
profitable gifts for the church ? ibid.
Q. 8. Must we love him as godly who liveth in any heinous sin ? ibid. Q. 9. Must an excommunicate person be loved as godly or
not? : 441
Q. 10. Can an unsanctified man truly love a gpdly man ? • • . • 44S
Q. 11. Can he love him because he is godly?' ••• ibid.
Q. 12. May he love a godly man'because he would make him
godly? ibid.
Q. 13. Doth any such love the godly more than others ? . . . . 443 Q. 14. Do all true Christians love aE the godly that wrong
them, or diffisr from them ? •• ibid.
Q. 15. What is that love of the godly which proveth our sin- cerity, and which no hypocrite can reach to ? .\. ifoid.
Tit 2. Directions for true Loving the children of God , . . , , 444 Tit 3. Motives ormeditative Helps to Love the godly ••..•••• 446
Tit 4. The Hindrances and Enemies of Christian Love 448
TitB. Th^ Counterfeits of Christian Love 452
Tit 6. Cases and Directions for intimate^ special fiends .... 453 Q. 1. Is it lawfyil to have an earnest desire to be loved by
others -, especially by some one above all others ? ibid.
Q. 2. Is it lawful, meet, or desirable, to entertain that ex- traordinary affection to any, which is called special friend- ship ? or to have one endeared, intimate friend, whom we
prefer before all others ? 455
Q.3. Is it meet to have more bosom friends than one > 456
Q. 4. Is it meet for him to choose any other bosom friend^ that hath a pious wife ? and is any so fit for this friend- ship as a wife? • • 457
«
CONTENTS.
PAGB
Q. 5. Ift it meel to love a fHend ibr cmr owte'cdvB^AidKty V
Must I or my fnend be the chief end of my \6ve or frieiHfohip } 457 Q. 6. May wis keep any secret from snci a friend > or have any
suspicioQ of him^ or suppose that he may prove unfaithfol^ 458
Q. 7. May we change ah old bosom fiiend for a new one ? • • ibid. Q. 6. What loTe is due _to a minister that hath been the
meaos^of my eonTersion ? v.. ••.«• .4^;. •...••^ •••••• •••••• ibid.
Q. 9. What is the sin and danger of loving another too much? 459
Q. 10. What must be the qualifications of a bosom friend ? . . 4^ Twenty things necessary to such a Friendship; so rare as
prove it rare •••••••••• •• ibid.
Directions for the right use of special Friendship 465
^
CHAPTER XXIX.
Cases and Directions for Loving Enemi^ and. do»ig them
good •........•• ^. •.....»••. 469
Tit. 1. Q. 1. Whom must I account and love as an enemy ? ibid.
Q.9. Why and how must an enemy be loved > • •••• ibid.
Q.3. Must I desire God to forgive him while he repenteth not? 470 Q. 4. What if he be my en^ny for religion, and so an enemy
to God? ibid.
Q. 5. What if my benefits enable and embolden him to do hurt? ibid. Q. 6. May 1 not hurt an enemy in my own defence, and wish
him as much hurt as I mi^ do him? •••••• • 471
Q. 7« Must kings and states love their enemies ? How then
shall they make war ?•• •••• 472
TU,% Motives to love anddo good to enemies ibid.
75^3. Directions for the practice 474
CHAPTER XXX.
Cases and Directions about Works of Charity ••.•••••• 476
TH. 1. Cases of Conscimoe about Woiks of Charity ibid.
QJ 1. What are the grounds and motives of good works ? • • • ibid. Q^9. What is a good work whidi God hatii promised to re- ward? 479
xxii CONTENTS.
PAOE
Q. 3. What particular good works should one choose at this time^ that would best improve his master's stock ? .479
Q. 4. In what order must we do good works^ and who must be preferred? •••• 482
Q. 5. Is it better to give in lifetime or at death ? 483
Q. 6. and 7. Must we devote a certain proportion of our in- comes } and what proportion > A Letter to Mr« Gouge on that question ..f ibid.
Tit 2. Directions for Works of Charity 503
CHAPTER XXXL
•
Cases and Directions about Confessing Sins and Injuries to
others • 607
Tit 1. Cases about Confessing Sins and Injuries to others .. ibid.
Q. 1 . When must we confess wrongs to those that we have
wronged ? • • • • • • ibid.
Q. 2. What will excuse us from such confessions > 508
Q. 3. Must I confess a purpose of injury which was never ex- ecuted ? ibid.
Q. 4. When must sins against God be confessed to men ? • . . . ibid.
Tit. 2. The Directions for just confessing Sin to others • 509
CHAPTER XXXU.
Casijes and Directions about Satisfaction and Restitution .... 511
Tit. 1 . Cases of Conscience about Satisfaction and Restitution ibid. Q. 1. What is satisfaction, what restitution, and when a duty ?
Why did they restore fourfold by the law of Moses ? - ibid.
Q. 2. How far is satisfaction and restitution necessary? .... 512
Q.3. Who are bound to make it ? 513
Q. 4. To whom mu^t it be made? ••••. 514
Q. 5. What restitution is to be made for dishonouring rulers
or parents? ......••• ••• ibid.
Q. 6. How must satisfaction be made for slanders and lies ?. . ibid.
Q. 7. And for tempting others to sin and hurting their souls ? ibid.
Q. 8. And for murder or manslaughter ? 515
Q. 9. Is a murderer bound to offer himself to justice ? ibid.
CONTENTS. xxiii
PA6E
Q. 10. Ortodoexaculkmonhkiiself ? ....t 516
Q. 11. What satis£Eu;tion is to be made by a fornicator or
adulterer? • ^ * ibid.
Q. 12. In what cases is a man excused from satisfaction and
restitution? ^....*,^»....^. 517
Q. 13. What if restitution will cost the restorer more thi^
thethingjs worth? ibid.
Q. 14. What if confessing a fault will turn the rage of the
injured person against me to my ruin ? ibid.
Tit. 2. The Directions for practice 518
CHAPTER XXXIIl.
Cases and Directions about our obtaining pardon from God 519 Tit, 1. Cases of Conscience about obtaining panlon from God ibid. Q. 1. Is there pardon to be had for all sin without exception ? ibid.
Q, 2. What if one oft commit the same heinous sin ? ibid.
Q. 3. Is the day of grace and pardon ever past in this life ? . . ibid.
Q. 4. May we be sure that we are pardoned ? . • 520
Q. 5. Can any man pardon sin against God^ and how far ? . . ibid*
Q. 6. Is sin forgiven before it is committed ? 521
Q. 7* Are the elect pardpned and justified before repentance ? 522
Q. 8. Is pardon or justification perfect before death ? ibid.
Q. 9. Is our pardon perfect as to all sins past ? ibid.
Q. 10. May pardon or justification be lost or reversed ? .'•••• 523 Q. 1 1. Is the pardon of my own sin to be believed ^ fide Divi-
na?' and is it the meaning of that article of the creed ? . . . . ibid. Q. 12. May one in any kind trust to his own faith and repen- tance for his pardon ? 524
Q. 13. What are the causes and conditions of pardon ? ibid.
T^t. 2. Directions for obtaining pardon from God ibid.
CHAPTER XXXIV.
Cases and Directions about Self-judging • • 526
Tit. 1 . Cases of Conscience about Self-judging ibid.
Q. 1. What are the reasons, uses, and motives of self-judging? ibid.
Mtiv CONTENTS.
PAGE
Q. 3. What should ignorant persons do whose capacity will not reach to so high a work as thie self-examination and self-judging? 6«7
Q. 3. How far may a weak Christian take the judgment of his pastor or others about his sincerity and justification } ibid.
Tit,^, Directions Ibrjnd^ng of our actions 528
Tit. 8. Directions for judging of our estates^ to know whe- ther we are justified^ and in a state of life ?••..• 530
■
CHRISTIAN DIRECTORY.
PART IV. CHRISTIAN POLITICS:
OR,
ALL THE DUTIES OF THE SIX LAST COMMANDMENTS, IN OUR
POUTICAL RELATIONS, AND TOWARDS OUR NEIGHBOURS,
WITH THE PRINCIPAL CASES OF CONSCIENCE ABOUT
THEM.
Reader,
Think not by the title of this part, that I am doing the same work which I lately revoked in my " Political Apho- risms ;" though I concluded that book to be ' quasi non scriptum/ I told you I recanted not the doctrine of it, which IS for the empire of God, and the interest of government, order, and honesty in the world. This is no place to give you the reasons of my revocation, besides that it offended my superiors, and exercised the tongues of some in places where other matters would be more profitable : pass by all that concemeth our particular state and times, and you may know by that what principles of policy I judge divine. And experience teacheth me, that it is best for men of my pro- fession, to meddle with no more, but leave it to the Contzeu's, the Arnisaeus's, and other Jesuits, to promote their cause by voluminous politics. The pope's false-named church is a kingdom, and his ministers may write of politics more congruously, and (it seems) with less offence than we. Saith the " Geographla Nubiensis" aptly, " There is a certain king
VOL. VI. B
2 CHRISTIAN DIRECTORY. [PART IV.
dwelling at Rome called the pope, 8cc." when he goeth to describe him. Nothing well suits with our function, but the pure doctrine of salvation : let statesmen and lawyers mind the rest.
Two tilings I must «pblogize for in this part. 1 . That it is maimed by defect of those directions to princes, nobles, parliament-men, and other magistrates, on whose duty the happiness of kingdoms, churches, and the world dependeth. To which I answer. That those must teach them whom they will hear : while my reason and experience forbid me, as an unacceptable person, to speak to them without a special in- vitation, I can bear the censures of strangers, who knew not them or me. I am not so proud as to expect that men so much above me, should stoop to read any directions of mine, much less to think me fit to teach them. Every one may reprove a poor iservant, or a beggar (it is part of their pri- vilege). Rut great men must not be so much as admonish- ed by any but themselves, and sucli as they will hear. At least nothing is a duty, which a man hath reason to think is like to do much more harm than good. And my own judgment is much against pragmatical, presumptuous prea- chers, who are over-forward to meddle with their governors, or their affairs, and think that God sendeth them to reprove persons and things that are strange to them, and above them ; and vent their distastes upon uncertain reports, or widiout a call.
2. And I expect to be both blamed and misunderstood, for what I here say in the confutation of Master Richard Hooker's *' Political Principles," and my citation of BiBlK>p Bilson, and such others. But they must observe, 1. That it is not all in Manter Hooker's fint and eighth book^ which I gainsay ; but the principle of the people's being the foun- tain of authority, or that kings receive their office itself from them, with the consequents hereof. How far the people have, in any countries, the power of electing the persons, families, or forms of government, or how far nature giveth them propriety, and the consequents of this, 1 meddle not with at all. 2. Nor do I choose Master Hooker out of any envy to his name and honour, but i confess I do it to let men know truly whose principles these are. And if any (causelessly) question, whedier the eighth (imperfect) book
CHAP. I.] CHRISTIAN POLITICS. 3
be in those passages his own, let them remember that the «iim of all that I confute, is in his first book, which is old,
and highly honoured, by you know whom. And I
will do him the honour, and myself the dishonour to con- fers, that I think the far greater number of casuists and au- thora of politics. Papists and Protestants are on his side* and fewest on mine : but truth is truth.
On the subjects' duty I am larger, because, if they will not hear, at least I may boldly and freely instruct them.
If in the latter part there be any useful cases of con- science left -out, it is because I could not remember them.
Farewell.
CHAPTER I.
General Rules Jbr m Uprigbt Coftversation^.
Solomon saith, " He that walketh uprightly walketh sure- ly^." And perfection and uprightness are the characters of Job^. And in the Scripture to be upright or righteous, and to walk uprightly, and to do righteously, cure the titles of those tha,t are acceptable to God. And by uprightness is meant not only sincerity as opposed to hypocrisy ; but also rectitude of heart and life, as opposed to crookedness or sin ; and this as it is found in various degrees : of which we use to call the lowest degree that is saving by tbe name of sincerity, ^d the highest by the name of perfection.
Concerning uprightness of life, I shall, L Briefly tell you some of those blessings that should make us all in love with it, and, II. Oive you some necessary rules of practice.
U Uprightpe^s of he^rt and life is a certain fruit of the Spirit of ^race^ and consequently a mark of our union with Christ, and> j^roof of our acceptableness with God. " My delwce is of Qpd, who savetb ^e upright in heart *^." " For the righteous Lord loveth righteousness, and his counte- nance doth behold the upright **." It is a title that God him- self assumeth; "Good and upright is the Lord*." "To
» Prov. X. 9. *» Job i, 1. 8. ii. 3. « Psal. vii. 10.
^ Psal. xi. 7. « Psal. %xv. 8.
4 CHRISTIAN DIRECTORY. [PART IV,
shew that the Lord is upright, he is my Rock, and iio un- righteousness is in him ^" And God calleth himself the Maker, the Director, the Protector, and the Lover of the upright. " God made man upright «." " The Lord know- eth the way of the righteous **." " What man is he that feareth the Lord ? him will he teach in the way that he shall choose *." " He layeth up sound wisdom for the righteous ; he is a buckler to them that walk uprightly ^"
2, The upright are the pillars of human society, that keiep up truth) and justice in the world; without whom it would be but a company of liars, deceivers, robbers, and enemies, that live in constant rapine or hostility. There were no trust to be put in one another, further than self- interest did oblige men, " Lord, who shall abide in thy ta- bernacle? Who shall dwell in thy holy hill?. He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart ^" Therefore the wicked, and the ene- mies of peace, and destroyers of societies, are still described as enemies to the upright. " For lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart. If the founda- tions be destroyed, what can the righteous do " ?" " The just and upright man is laughed to scorn**." " The wicked have drawn out the sword to slay such as be of upright con- versation ®.*' And indeed it is for the upright's sake that societies are preserved by God, as Sodom might have been for teii Lots. At least they are under the protection of om- nipotency themselves. " He that walketh righteously and speaketh uprightly, he that despiseth the gain of oppression, that shaketh his hand from holding of bribes, thatstoppeth his ear from hearing of blood, that shutteth his eyes from seeing evil; he shall dwell on high, his place of defence shall be the munitions of rocks; bread shall be given him ; his waters shall be sure : thine eyes shall see the king in his beauty ; they shall behold the land that is very far off p." '* The^ipright ^hall bave'good things in possession *J." " The
' Psal.xcii. 15, « Eccl. vii. 99. »' Psal. i. 6. ^ P»al. xxv. 12.
^ Prov.ii.r. > Psal. xv. 1, «. m Psal. xi. 2, 3. » Job xii. 4.
o Psal. ?ixxvii. U. P Isa. xxxiji. 15, 16. «» Prov. xxviii. 10.
€HAP. I.] CHRISTIAN POLITICS. 5
house of the wicked shall be overthrown ; but the taberna- cle of the upright shall flourish/."
3* Uprightness affbrdeth peace of conscience, and quiet- ness and holy security to the soul. This was Paul's rejoic- ing, the testimony of his conscience, that '' in simplicity and godly sincerity he had had his conversation in the world, and not in fleshly wisdom*." And this was David's com- fort. " For I have kept the ways of the Lord, and have not wickedly departed from my God; for all his judgments were before me, and as for his statutes, I did not depart from them. I was also upright before him, and have kept myself from mine iniquity. Therefore hath the Lord re- compensed me according to my righteousness ;— — with the merciful thou wilt shew thyself merciful, and with the up- right thou wilt shew thyself upright *." Yea, peace is too little; exceeding joy is the portion, and most beseeming condition of the upright. *' Be glad in the Lord, and re- joice ye righteous, and shout for joy, all ye that are upright in heart"." "Rejoice in the Lord, O ye righteous, for praise is comely for the upright \" " The righteous shall be glad in the Lord, and trust in him, and all the upright in heart shall glory y." " Light is sown for the righteous, and gladness for the upright in heart ^^ The Spirit that sanc- tifieth them, will comfort them.
4. As the upright, so their upright life and duties are specially delightful and acceptable to God*. The prayer of the upright is his delight**. Therefore God blesseth their duties to them, and they are comforted and strengthened by experience of success. "The way of the Lord is* strength to the upright, but destruction shall be to the workers of iniquity^." " Do not my words do good to him that walk- eth uprightly ^."
6. No carnal politics, no worldly might, no help of friends, nor any other human means, doth put a man in so safe a state, as uprightness of heart and life. To walk up- rightly, is to walk surely, because such walk with God, and in his way, and under his favour, and his promise ; and if
' Prov, xiv. 11. • 2 Cor. i. 12. * 2 Sara. xxii. 22—24.
« Psal, xxxii. 11. " Psal. xxxiii. 1. y Psal. Ixiv. 10.
* PsaJ.xcvii. il. * Prov, xv, 8. ^ Psal. xv. 2.
•^ Prov. X. 29. '» Micahii.7.
6 CHRISTIAN DIRECTORY. [PART IV-
God be not sufficient security for us, there is none. " Sure- ly the righteous shall give thanks unto thy name ; the up- right jfthall dwell in thy presence •."* " The integrity of the upright shall guide them, but the perverseness of transgrea- sors shall destroy them. The righteousness of the upright shall deliver them, but transgressors shall be tak^n in their own naughtiness '/*
6. Lastly, the failings and weaknesses of the upright are pardoned, and therefore they shall certainly be saved *. The upright may say in all their weaknesses as SoloHion ; *• I know also, my God, that thou triest the hearty and hast pleasure in uprightness ; as for me, in the uprightness of my heart I have willingly oflTered all these things ^" " God will do good to them that are good, and to them that are upright in their hearts V The upright love him ^ and are loved by him. "No good thing will he withhold firom them *.*' The way to right comforting the mind of man, is to shew to him his uprightness *•. " And whoso walketh uprightly shall be saved °." " For the high way of the up- right is to depart from evil, and he that keepeth his way, preserveth his soul%'' I conclude with Psal. xxxvii. 37. " Mark the upright man, and behold the just, for the end of that man is peace.''
II. The true rules of an upright life are these that fol- low.
1. He that will walk uprightly must be absolutely devo- ted and subjected unto God : he must have a God, and the true Grod, and but one God ; not notionally only, but in sincerity and reality : he must have a God whose word shall be an absolute law to him ; a God that shall command him- self, his time, his estate, and all that he hath, or that he cab do ; a God whose will must be his will, and may do with him what he please ; and who is more to him than aU the world ; whose love will satisfy him as better than life^ and whose approbation is his sufficient encouragement and re- ward p.
• Paal. ckI. is. ' ProT. id.S.6 t Rom, tu. M^ d5« wm. 1.
^ 1 Chron. xxix. 17. ' Psal. czxr. 4. ^ Cant. i. 4.
» Psal. Ixxxiv. 11. ""Job xxxiu. 23 ° Prov. xxviii. 18. « Prov. xvi. 17.
P Psal. ixxiii. 25. Ixiti. 3. 1 Cor. iv. 3, 4. PhU. iii. 8, 9. 18, 19. Psal. iv« 7, B. Luke xu. 4. Matt. vi. 1—3.
CHAP. 1.] CHRISTIAN POLITICS. 7
2. His hope must be set upon heaven as the only felicity of his soul : he must look for his reward and the end of all his labours and patience in another world ; and not with the hypocrite^ dream of a felicity that is made up first of world- ly things^ and the* of heaven, when he can keep the world no longer. He that cannot, that doth not in heart/ quit aU the world for a heavenly treasure, and venture his all upon the promise of better things hereafter, and forsaking all, take Christ and everlasting happiness for his portion, can- not be upright in heart or life %
3. He must have an infallible teacher (which is only Christ) and the encouragement of pardoning grace when he faileth, that he sink not by despair ; and therefore he must live by faith on a Mediator. And he must have the fixed principle of a nature renewed by the Spirit of Christ ^
4. He that will walk uprightly, must have a certain, just, infallible rule ; and must hold to that, a^d try all by it ; and this is only the Word of God. The teachings of men must be valued as helps to understand this Word ; and ike judg- ments of our teachers, and those that are wiser than our- selves, must be of great authority with us in subordination to the Scripture. But neither the learned, nor the godly, nor the great, must be our rule in co-ordination with the Wordof Gt)d».
5. He that will walk uprightly, must have both a solid and a large understanding, to know things truly as they are^ and to see all particulars which must be taken notice of, in all the cases which he must determine, and all the actions which his integrity is concerned in. 1. There is no walking uprightly in the dark. Zeal will cause you to go apace ; but not at all to go right, if judgment guide it not. ErrO'^ neous zeal will make you do evil with double violence, and with blasphemous fathering your sins on God, and with im- penitence and justification of your sin^ This made Paul mad in persecuting the church. ** Folly is joy to him that
4 Lajcexiy. $^,tr. 33,34. xyiii. se2. Matt. vi. 19, 90. 1 John ii. 15. Phil. lii. 18. 21.
' John xii. 16. xt. 1. Sic. iiL 5, 6. Rom. yiii. 8, 9.
• 2 Urn. iii. 15. Iss. viii. 30. xxxiii. 31. 1 Tbess. t. 12. James iv. 12. Heb.Tui.10.16. Neh.lx. 13, 14. Psal, xix. 7. cxix. 1— 3.
« PrOT. i, 5. x. 23. xtu. 27. lii. 4. Psal. cxi. 10. Eph. i. 18. Acts xxtj. 18. Col. i. 9. ii. 2. 2 Tim. ii. 7. 1 Cor. xiv. 5. 2P«
8 CHRISTIAN DIRECTORY. [PART IV.
is destitute of wisdom; but a man of understanding walk- eth uprightly \'* No man can do that well which he under- Btandeth not well. Therefore you must study and take un- wearied pains for knowledge ; wisdom never grew up with idleness^ though the conceit of wisdom doth nowhere more prosper. This age hath told us to what desperate preci- pices men will be carried by ignorant zeal. 2. And the un- derstanding must be large^ or it cannot be solid ; when ma- ny particulars are concerned in an action, the overlooking of some may spoil the work. Narrow-minded men are turn- ed as the weathercock, with the wind of the times, or of every temptation; and they seldom avoid one sin, but by falling into another. It is prudence that must manage an upright life : and prudence seeth all that must be seen^ and putteth every circumstance into the balance ; for want of which, much mischief may be done, while you seem to be doiiig the greatest good''. " The prudent man looketh well to his going y.'* " See therefore that ye walk circumspectly (at a hair's breadth) not as fools, but as wise." . .
6, But because you will object^ that, alas, few «ven of the upright, have wits so strong as to be fit for this, I add, that he that will walk uprightly, must in the great essential parts of religion have this foresaid knowledge of his own, and in the rest at least he must have the conduct of the wise. And therefore, 1. He must be wise in the great matters of his salvation, though he be weak in other things. 2. And he must labour to be truly acquainted who are indeed wise men, that are meet to be his guides : and he must have re- course to such in cases of conscience, as a sick man to his physician. It is a great mercy to be so far wise, as to know a wise man from a fool, and a counsellor from a deceiver'.
7. He that will walk uprightly must be the master of his passion; not stupid, but calm and sober. Though some
• PPOV. XT. Jl.
« Lake xxiv. 45. Matt. xt. 16. Eph. v. 17. 1 Tim. i. 7. Prov. viii. 5. Johu xii. 40. J Pet. ii. 1«. Rom. iu. 11. Matt xiiL 19. £3. Isa. lii. 13. Hos. xiv. 9. Prov. xiv. 15. 18. xviil 15. xxii. 3. viii. 1«. Epb. ▼. l5. Psal. ci. «.
y Prov. xiv. 15.
» Psal. cxix. 98. Prov. i. 6—8. xii. 16. 18. xiii. 1. 14. 20. xv. 2. 7. 12. 31. xxil 17. XXV. 12, Eccl. xii. 11. Dan. xii. 3. 10. Matt. xxiv. 45. Psal. xxxvii. 30. Eccl. ii. 13. Isa. xxxiii. 6. Matt. xii. 42. Luke i. 17. xxi. 15. Acts vi. 3. 2 Pet. iii. 15. Mai. ii. 6, 7. 1 Thess. v. 12, IS. Heb. xiii. 7. 17. TitJ. 9. 13. ii. 1. 8. 2 Tim. iv. 3.
CUiiP. I.] CHRISTIAN POLITICS. 9
passion is needful to excite the understanding to its duty, yet that which is inordinate doth powerfully deceive the mind. Men are very apt to be confident of what they pas- sionately apprehend; and passionate judgments are fre- quently mistaken, and ever, to be suspected ; it being ex- ceeding difficult to entertain any passion which shall not in some measure pervert our reason ; which is one great rea- son why the most confident are ordinarily the most erro- neous and blind. Be sure therefore whenever you are in- jured, or passion any way engaged, to set a double guard upon your judgments ^
8. He that will walk uprightly, must not only difference between simple good and evil, but between a greater good and a less ; for most sin in the world consisteth in prefer- ring a lesser good before a greater. He must still keep the balance in his hand, and compare good with good ; other- wise he will make himself a religion of sin, and prefer sacri- fice before mercy ; and will hinder the Gospel and men's salvation for a ceremony, and violate the bonds of love and faithfulness for every opinion which he calleth . truth ; and will tithe mint and cummin, while he neglecteth thie great things of the law. When a lesser good is preferred before a greater, it is a sin, and the common way of sinning. It is not then a duty when it is inconsistent with a greater good ^.
9. He must ever have a conjunct respect to the com- mand and the end: the good of some actions is but little discernible any where, but in the command; and others are evidently good because of the good they tend to. We must neither do evil and break a law, that good may come by it ; nor yet pretend obedience to do mischief, as if God had made his laws for destruction of the church or men's souls, and not for edifications
10. He must keep in union with the universal church, and prefer its interest before the interest of any pai'ty what- soever, and do nothing that tendeth to its hurt **.
11. He must love his neighbour as himself, and do as
» Prov. xiv. 29. CoU iii. 8.
^ Matt. iz. 13. xii. 7. Psal. xl. 6. li. 16. 1 Sam. xv. 22. ' 2 Cor. X. 8. ziiU 10. Rom. xv. 1. xiv. 19. 1 Cor. xiv. 26. 2 Cor. xii. 19. Rom. iii. 8.
«* Eph. iv. 12. &c, 1 Cor. xii.
10 CHRISTIAN DIRECTORY. [PART IV.
he would be done by^ and love his enemies, and forgive wrongs ; and hear their defamations as his own*.
12. He must be impartial, and not lose his judgment and charity in the opinion or interest of a party or sect: nor think all right that is held or done by those that he best liketh ; nor all wrong that is held or done by those that are his adversaries. But judge of the words and deeds of those that are against him, as if they had been said or done by those of his own side : else he will live in slandering, backT biting, and gross unrighteousness ^
13. He must be deliberate in judging of things and per- sons ; not rash or hasty in believing reports or receiving opinions ; not judging of truths by the first appearance, but search into the naked evidence : nor judging of persons by prejudice, fame and common talk K
14. He must be willing to receive and obey the truth at the dearest rate, especially of laborious study, and a self- denying life ; not taking all to be true that costeth men dear, nor yet thinking that truth indeed can be over-prized ''.
15. He must be humble and self-suspicious, and come to Christ's school as a little child ; and not have a proud over-valuing of himself and his own understanding. The proud and selfish are blind and cross, and have usually som^ opinions or interests of their own, that lie cross to duty, and to other men's good K
16. He must have an eye to posterity, and not only to the present time or age ; and to other nations, and not only to the country where he liveth. Many things seem neces- sary for some present strait or work that we would do (which in the next age may be of mischievous effects); es- pecially in ecclesiastical and political professions, cove- nants and impositions, we must look further than our pre- sent needs. And many things seem necessary for a local, narrow interest, which those at a distance will otherwise es- teem^.
• Matt xxii. 39. v. 43, 44. Tii. 18.
f James iii. 15*18. Gal. ii. 13, 14. Deat. xxv. 16. 1 Cor. vi. 9. g Matt. vii. 1, 2. John vii. 24. Rom. xiv. 10. 13. 1 Pet. i. 17. ^ Luke xiv. 26. 33. xu. 4. Pix>¥. xxiii. 23.
< Matt xviii. 3. Prov. x>Ti, 12. 16. xxyiii. 11. 1 Cor.iii. 18* Prov. iii. 7. ^ Judges viii. 27. 1 C!or. vii.35. 1 Kings xiv, 16> zv. 26. Deut xxix. 22 - Exod. xiL 26. Jos. iv. 6. 22. zxii. 24, 25.
CHAP. I.] CHRISTIAN POLITICS. 11
17. He that will walk uprightly must be able to bear the displeasure of all the world, when the interest of truth re- quirethit; yea, to be rejected of learned and good men themselves ; and account man's favour no better than it is ; not to despise it as it is a means to any good, but to be quite abov,e it^as to his own interest. Not that uprightness doth use to make a man despised by the upright ; but that it may bring him under their censure in some particulars, which are not commonly received or understood to be of God*.
18. He must make it a great part of the work of his life to kill all those canial desires, which the sensual make it their work and felicity to please ; that appetite, ^ense and lust, and self-will may not be the constant perverters of his life ; as a fool in a dropsy studieth to please his thirst, and a wise man to cure it ™.
Id. He must live a life of constant and skilful watchful-* ness, apprehending himself in continual danger ; and know- ing his particular corruptions, temptations and remedies. He must have a tender conscience, and keep as far as possi-
* ble. from temptation, and take heed of unnecessary ap
• proaches or delightful thoughts of sin. O what strong reso- lutions, what sound knowledge, have the near-baits of sen^*
; suality (meat, drink, lust and pleasures) overcome ? Never thmk yourselves safe among near-temptations, and oppor- tunities of sinning \
20. Live as those that are going to the grave ; die daily^ and look on this world, as if you did look on it out of the world to which you go. Let feith as constantly behold the world unseen, as your eye seeth this. Death and eternity make men wise : we easily confess and repent of many things when we come to die, which no counsels of sermons could make us penitently confess before. Death will an- swer a thousand objections and temptations, and prove ma->> ny vanities to be sin, which you thought the preacher did not prove : d3^ng men are not drawn to drunkenness, filthi- ness, or time-wasting sports ; nor flattered into folly by sen-
1 1 Cor. iv. S, 4* John ▼. 44. Luke xi?. 26* Gal. ii. 13, 14. Acts xi. 2, 3. » Ck)l. iii. 4, 5. Rom. vi. 1. &c. xui. H, 13. vuL 13. » MatUxxiv. 42. xx?. 13. Mark xiii. 37. 1 Thess. t. 6. 1 Pet. iv. 7. 1 Ct»r. xvi. 13. Malt. tI. 13. xxvi. 41.
12 CHRISTIAN DIRECTORY. [PART IV.
sual baits : nor do they then fear the face or threats of per- secutors. As it is from another world, that we must fetch the motives, so also the defensativeof an upright life. And O happy are they that faithfully practise these rules of up- rightness^!
Though it be my judgment that much more of the doc- trine of politics or civil government belongeth to theology p, than those men understand, who make kings and laws to be mere human creatures, yet to deliver my reader from the fear lest I should meddle with makers that belong not to my calling, and my book from that reproach, I shall over- pass all these points, which else I should have treated of, as useful to practise in governing and obeying. 1. Of man as sociable, and of communities and societies, and the reason of them, of their original, and the obligation on the members. 2. Of a city, and of civility. 3. Of a republic in general. (1.) Of its institution. (2.) Of its constitution, and of its parts. (3.) Of its species. (4.) Of the difference between it, 1. And a community in general. 2. A family. 3. A vil- lage. 4. A city. 6. A church. 6. An accidental meet- ing. (6.) Of its administration. (6.) Of the relation be- tween God's government and man's, and God's laws and man's, and of their difference; and between man's judging and God's judging. Nay, I will not only gratify you, by passing over this and much more in the theory, but also as to the practical part, I shall pass over, 1. The directions fot supreme governors. 2. And for inferior magistrates towards God, and their superiors, and the people. 3. And the de- termination of the question. How far magistrates have to do in matters of religion ? Whether they be Christian or hea- then? 4. How far they should grant or not grant liberty of conscience (as it is called), viz. of judging, professing and practising in matters of religion; with other such mat- ters belonging to government: and all the controversies about titles and supremacy, conservations, forfeitures, de- cays, dangers, remedies and restorations, which belong either to politicians, lawyers or divines ; all these I preter-
« Eccl. vii. 2—6. 2 Cor. iv. 16. v. 1. 7, 8. Lukexii. 17—20. xvi. 20. &c. Matt. XXV. 3 — 8. Acts vii. 56. 60.
P Among the Jews it was all one to be a lawyer and a divine ; but not to be a lawyer and a priest.
i CHAP. II.] CHRISTIAN POLITICS. • 13
I mit, save only that I shall venture to leave -a few brief me- I morandums with civil governors (instead of directions) for ; securing the interest of Christ, and the church, and men's salvation ; yet assuring the reader that I omit none of this out of any contempt of the matter, or of magistracy, or as if I thought them not worthy of all our prayers and assistance, or thought their office of small concernment to the welfare of the world and of the church ; but for those reasons, which all may know that know me and the government un- der which we live, and which I must not tell to others.
CHAPTER II.
Memorandums to Civil Rulers for the Interest of Christ, the
Church, and Men's Salvation.
Mem. I. Remember that your power is from God, and therefore for God, and not against God*. You are his mi- nisters, and can have no power except it be given you from above •*. Remember therefore that as constables are your officers and subjects, so you are the officers and subjects of God and the Redeemer ; and are infinitely more below him, than the lowest subject is below you ; and that you owe him more obedience than can be due to you; and therefore should study his laws (in nature and Scripture) and make them your daily meditation and delight^. And remember how strict a judgment you must undergo when you must give account of your stewardship **, and the greater your dig- nities and mercies have been, if they are abused by ungod- liness, the greater will be your punishment®.
^ "Rjom* xm,$i — 4. *»Johnxix. H.
« Josh, i. 3—5. Psal. i. 2, 3. Deut, xvii. 18—20.
^ Lake xvi. 2. xii. 48.
^ Fiiiisad quein rex prindpaliter intendere debet inseipso et in'sabditis, est seteroa beatitudo, qus in visione.Dei consistit. Et quia ista visio est periectissimum bonam maxime movere debet regem et quemcunqae dominam ut hunc finem subditi conseqnantur.' Ub. de Regim. Principum Tboraa; adscriptt Grot.de Im per. Sura. Pot. p. 9* Even Aristotle could say» Polit. vii. c. 1, 2. et eadem fine, that each raan's active and contemplative life, is the end of government aod not only the public peace ; and that is the best life which conduceth most to our consideration of God, and that is the worst, which calleth us off from conndering and worshipping him. Vide Grot, de Imper. sum. Pot. p. 10. Quara multa injuste fieri possunt, qn» ne-
14 CHKISTIAN DIRJ^CTQRY. [PART IV.
Mem. II. Remember therefore and watch most oarefoUy" that you never own or espouse any interest which is adverse to the will or interest of Christ ; and that you never fall out with his interest or his ordinances ; and that no temptation ever persuade you that the interest of Christ, and the Gos- pel> and the church, is an enemy to you, pr against your real interest : and that you keep not up suspicions against them; but see that you devote yourselves and your power wholly to his will and service, and make all your interest stand in a pure subservience to him, as it stands in a real dependance on him ^.
Mem. III. Remember that under God, your end is the public good ; therefore desire nothing to yourselves, nor do any thing to others, which is really against your end.
Mem* IV. Remember therefore that all your laws are to be but subservient to the laws of God, to promote the obe- dience of them with your subjects, and never to be either contrary to them, nor co-ordinate, or independent on them; but as the bye-laws of corporations are in respect to the laws and Vill of the sovereign power, which have all their life and power therefrom.
Mem. V. Let none persuade you that you are such ten'Css*- trial animals that have nothing to^do with the heavenly oon- cemments of your subjects ; for if once men think that the end of your office is only the bodily prosperity of the ]»eo- ple, and the end of the ministry is the good of their souUi it will tempt them to prefer a minister before you, as <hey prefer their souls before their bodies; and they tJhat arl» taught to contemn these earthly things, will be ready to think they must contemn your office ; seeing no means, as such, can be better than the end. There is no such thing as a temporal happiness to any people, but what tendeth to the happiness of their souls ; and must be thereby measu^^'ed, and thence be estimated. Though ministers are more. im- mediately employed about the soul, yet your office is ulti- mately for the happiness of souls, as well as theirs ; though bodily things (rewards or punishments) are the means, by which you may promote it ; which ministers, as such, may
mo possit reprehendere. Cicero dc fin. Read Plutarch's Precepts of Policy, and that old men should be rulers. ' Read oAen Psel. ii.and ci.
CHAP. 11.] CHRISTIAN POLITICS* Ifi
not meddle witl^. Therefore you are ' custodes utriusque tabulae/ and must bend the force of all your government, to the saying of people's souls. And as to the objection from heathen governors, distinguish between the office, and an aptitude to exercise it: the office consisteth, 1. In an obli- gation to do the duty : 2. And in authority to do it. Both these, a heathen ruler hath (else the omission were a duty, and not a sin). But it is the aptitude to do the duty of his plaice which a heathen wanteth ; and he wanteth it culpably ; and therefore the omission is his sin ; even as it is the sin of an insufficient minister that he doth not preach. For the question is of the like nature, and will have the like solu- tion : Whether an ignorant minister be bound to preach, who is unable or heretical? It is aptitude that he wanteth, and neither authority or obligation, if he be really a minis- ter; but he is obliged in this order, first to get abilities, and then to preach : so is it in the present case '.
Mem. VI. Encourage and strengthen a learned, holy, self-denyii^, serious, laborious ministry ; as knowing, that the same Lord hath commissioned them in the institution of dieir office, who instituted yours ; and that it is such men tfaat are suited to their work, for which their office was ap- pointed ; and that souls are precious ; and those that are the guides and physicians of souls, can never be too well fur- nished,^ nor too diligent. And the church hath nowhere prospered on earth, but in the prosperity of the abilities, holiness, and diligence of their pastors : God hath always built by such, and the devil hath pulled down, by pulling down such.
Mem. VII. Remember that the people that are seriously religious, that love, and worship, and obey the Lord, with aU their heart, are the best of your subjects, and the honour of your dominions : see therefore that serious godliness be every where encouraged, and that the profane and ignorant rabble be never encouraged in their enmity and opposition to it : and that true fanaticism, hypocrisy, and schism, be 80 prudently discountenanced and suppressed, that none may have encours^ment to set themselves against godli-
' Bead BUaon of Subjection, p. 199. to the end of the Second Part, especially p. 140 — 14^. The laws of Charles the Great. And Grotius de Imperio Sam. Pot circa Sacra, c. 1. et per totum.
16 CHRISTIAN. DIRECTORY. [PART IV.
ness, under the slander or pretension of such names. If Christianity be better than heathenism^ those Christians then are they that must be countenanced, who go further in holiness, and charity, and justice, than heathens do, rather than those that go no further (besides opinions and forma- lities) than a Cato, a Plato, or Socrates have done. If all religion were a deceit, it were fit to be banished, and atheism professed, and men confess themselves to be but brutes. But if there be a God, there must be a religion ; and if we must be religious, we must sure be so in seriousness, and not in hypocrisy and jest. It being no such small, contemp- tible matter, to be turned into dissembling compliment >•
Mem. VIII. Endeavour the unity and concord of all the churches and Christians that are under your government, and that upon the terms which all Christ's churches have sometime been united in ; that is. In the Holy Scriptures implicitly, as the general rule ; in the ancient creeds expli- citly, as the sum of our *credenda;' and in the L6rd*s prayer, as the summary of our ' expetenda ;' and in the de- calogue, as the sumilnary of our * agenda :' supposing, that we live in peaceable obedience to our governors, whose laws must rule us not only in things civil, but in the ordering of those circumstances of worship and discipline, which Gk)d hath left to their determination.
Mem. IX. Let all things in God's worship be done to edification, decently, and in order, and the body honour God, as well as the soul ; but yet see that the ornaments or garments of religion, be never used against the substance ; but that holiness, unity, charity, and peace, have alway the precedency.
Mem. X. Let the fear of sinning against God be cherish- ed in all, and let there be a tenderness for such as are over scrupulous and fearful in some smaller things ; and let not
s Jill. Capitolin. saith of the Antonines, That they would not be saluted by filthy persons. And Lampridos of Alexander Severus that, * Nisi honestos et bon» fSEunae hommes ad salatationem non admisit. Jussitque ut nemo ingrediatur, nisi qui se iunocentem novit : per praeconeni edixit, ut nemo salutaret principeni qui se fprem esse nosset, ne aliquando detectus capitali supplicio subderetur. Read Sebastian.. Foxius de Regno Regisque institutione. Even Croesus, Dionysius, and Julian were liberal to philosophers, and ambitious of their converse. Vera civitatis fcelicitas est, ut Dei sit a mans et amata Deo ; ilium sibi regem, se illius populum agDOSoat« August, de Civit. Dei, 1. v. c. 14.
CHAP. II.] CHRISTIAN POLITICS. 17
things be ordered so, as shall most tend to the advantage of debauched consciences, that dare say, or do any thing for their carnal ends. For they are truest to their governors, that are truest to their Ood ; and when it is the, wrath of God and hell, that a man is afraid of, it is pity he should be too eagerly spurred on : the unconscionable sort will be true to their governors, no longer than it serves their in- terest ; therefore conscientiousness should be encouraged **• Mem. XI. If the clergy or most religious people offend, let their punishment be such as falleth only on themselves, and reacheth not Christ, nor the Gospel, nor the church. Punish not Christ for his servants' failings, nor the Gospel for them that sin against it ; nor the souls of the people for their pastors' faults ; but see that the interest of Christ and men's souls be still secured '.
^ Aug. £p. Bonifac Omnes. lieges qui popolo Dei non prohibuemnt nee etertemnt quae contra Dei prasoepta fuerunt insdtota, culpantur. Qui prohibaenint et eveitenint, super afioram merita, laadantur.
' When Hmmerichas the Arian Vandal king, %ra8 resolved to banish, imprison, and otherwise persecute the orthodox bishops and pastors, be first trirth them by tfareatenings and divers cruelties, and after appointeth a public disputation ; where lus Inshops and o£Scers having no better pretence, cruelly beat the people and pastors, and then fiibely tell the kkig. That by tumult and clamor tliey avoided disputing. And at last he calleth together all the pastors that were met for the disputation, and to iosnare them, putteth an oath upon them, ' That after the king's death, they would take his son for their king; and that they would send no letters beyond sea.* This oath divided the orthodox among themselves. For one part of the bishops and pastors said, 'If we reftise a lawful oath, our people will say that we forsake them, tDd the dissolatioii of the churches will bo imputed to us.' The other part per- ceiving the snare, were fain to pretend Christ's command, ' Swear not at all.' The king having separated them, and the officers took all their names, sendeth them all to prison. To those that took the oath, they said, ' Because that contrary to the oommand of the Gospel, you would swear, you shall see your cities and churches do more, but be sent into the country to till the ground ; but so, that you presume not to SBg psalms, or pray, or carry a book, or baptise, or ordain, or absolve.' To those tkat refused the oath, they sud, < Because you desired not the reign of the kuig's NO, and dierefore refused the oath; you shall be banished to the Isle of Corsica, to cot wood for the ships.' Victor. Utic p, (mihi) 456, 457. Gcneralis Jesuitarum ex nt«»W> absolutl imperii amore, delaturas in scrinia sua adroittit, iisque credit, non •odito eoqui accusatur: quod inj ostitis genus ah ethnicis ipsu improbatur. Irape- mdo non bonis regibos se facit similem, qui senatom magni fecerunt; sed tyrannos KvuU imitari, e. g. Tarquinium super bum, qui ante omnia couatus est debilitare se- mttts namerum et authoritatem, ut omnia suo libitu facere posset ; similiter generalis com assistentibus suis odit synodos generales, omniaque ezperitur, ne tales instituan* lur cooventus, qoibusrerum gestarum reddcrerationem necesse habeaU Gene-
rsfis Jesuiticus in pl'^gfiy^k offictalibus uon curat quod sitcujusque talentum aut dotes OiiiKOtiores, sed qoam bene secum aut cum provinciali suo eouformetur. Quci VOL. VI. C
18 CHRISTIAN DIRECTORY. [PART IV.
Mem. XII. If the dissensions of lawyers or statesman make factions in the commonwealth, let not the fault be laid on religion, though some divines fall into either faction; When the difference is not in divinity, but in law cases, blame not religion for that, which it hath no hand in. And watch against satan, who alway laboureth to make civil factions or differences tend to the dishonour of religion and the detriment of the church and GospeL
Mem, XIII* Take those that are covetous, ambitious, or selfish, and seek for preferment, to be the unfittest to be consulted with in the matters of religion, and the unfittest to be trusted with the charge of souls. And let humble, mortified, self-denying men, be taken as fitter pastors for the churches.
Mem, XIV. Side not with any faction of contentious pastors, to the oppression of the rest, when the difference is in tolerable things ; but rather drive them on to unity, upon condescending and forbearing terms : for there will else be no end ; but the faction which you side with, will break in- to more factions, and the church will receive damage by the loss of the oppressed party, and by the division much more. What lamentable, work the contentions of the bishbps have made in the churches, in all ages, since the primitive tiniel, all history doth too openly declare. And how much a holy, prudent, peaceable magistrate can do, to keep peace am<mg them, more than will be done if their own impetuosity be left unrestrained, it is easy to observe ; especially if he keep the sword in his own hand, and trust it not in the hands of churchmen, especially of one faction to the oppression of the rest \
caiua est car homines viles et abjecti animi officiis pneponantur, qui a supeiloribtfi dad se sinant ut nems alienis mobile lignum. Maikna de Reform. Jesuit, c 19. l5» 16. 18. In Arcan. Jesuit, pp. 131, 152. Recit* in Apolog. Oiraldi. Nulla est latn^- num sodetas in qua justitia non plus lod habeat, qoam in sodetate nostra, &c.— ^ ubi non modo sdentia et ignorantia in ssquo sunt, sed etiam sdentia impedimentD iAf quo minus qms oonsequatur pnemia humano ac divino jure tlebita. Marian. Aphdi*. 84. c. 12, &c. 14. 89. Aphor. 87, &c. The rest is worth the reading, as a warring fifom a Jesuit to the governors of state and church. Aphor. 80. c. 11. Superiores so- detatifl nostras sunt honunes indigni, qui o$du praesint, cum generaUs metuat ac subkitos velit, quorum eminentes sunt virtutes. Boni quam mali d suspectiores sunt This/ and abundance more, saith Mariana, a Jesuit of ninety-six years of age, learned in Hebrew, Chaldee, Syriac, Greek, and Latin, of his own society.
^ Laraprid. numbers it with Alexander Mam. Severus's good works. ' Judnis
CHAH. II.J ' CHRISTIAN POtilOTCS. 19
Mem. XV. Believe not tbe accnsatibns that are brought against the fkithf\il ministers of Christ, till they are proved, and jndge not them, or any of his servants, upon the reports of adversaries, till they have spoken for themselves ; for the common corruption of depraved nattire, doth engage all the ungodly in siich an enmity against holiness, that there is little truth or righteousness to be expected from wicked and malicious lips, for any holy cause or person. And if such 'persons feid but entertainment and encouragement, tiieir malice will abound, and their calumnies will be impudent ; which is the sense of, '* If a rttter tearken to lies, all his sen^ants are wicked K** The example of Saul and Doeg is but such, as would be ordinary, if rulers would but beaikeki to such cieilumniators ".
Mem. XVI. When the case is doubtful about using pu- nishments and severities against the scrupulous in the mat ters of religion, remember your general Directions, and see what influence they must have into such particulars ; as. That the very work and end of your office is, that under your government the people may live quietly and peaceably in godliness and honesty**. And that rulers are not a ter- ror to good works, but to evil; and for the praise of them that do good ; and .ministers of Ood to us for good ; and revengers to execute wrath upon them that do evil **. And remember the danger of persecution, as described Matt, xviii. 6. 10. 14. 1 Thess. ii. 15, 16. 2Chron. xxxvi. 14—17. And that he that doubteth of things indifferent, is damned if he do them, because he doth them not of faith p. And remember whom, and what it is that God himself forgiveth and forbeareth. And always difference the infirmities of serious conscionable Christians, from the wickedness of un- conscionable and ungodly men. Yet not extenuating the wickedness of any, because of his hypocritical profession of religion **.
prmlegia reserhiVit : Christiflnbs esse p&ssos est.' Nam illo tempore cruMiin Ar- ianoram Episcopi, Presb^teri, Clerici, quam Rex et VandaK seviebatet. Id. p; 468m
* Prov; xxix. It,
°> Justitiae manus primmn est, at nt cui quisiloceat nisi iacessitus injaria. Cic. Off. i. 20. Prov. xtli. 7, xxtlii. 16. Psal. cxix. 23. Prov. xxv. 2. Leg. Epist. M. Ciceronis ad fratrero.
° 1 Tim. ii. «, o Rom. xiii. 3, 4. p Rom. xiv. 23.
*» Quis mihi imponat necessitatem vei credendi quod nolim, ^el c^wA N^vKi\»sit
20 CHRISTIAN DIRECTORY. [PART IV.
Mem. XVII. Remember that you must be examples of . holiness to the people ; and shun all those sins which you would have them shun, and be eminent in all those virtues which you would commend unto them', This is not only necessary to the happiness of those under you, but also for the saving of yourselves. As Paul saith to Timothy, "Take heed unto thyself, and unto the doctrine ', continue in them ; for in doing this, thou shalt both save thyself, and them that hear thee K" So may I say to rulers, " Take heed to yourselveis, and unto government, and continue herein ; for in doing this, you will save yourselves, and those you go- vern. They that are good are lik'est to do good ; but the wicked will do wickedly ".*'
The chief means for rulers to become thus holy and ex- emplary is, 1. To hearken to the doctrine and counsd of the word of the Lord, and to meditate in it day and night'. And to have faithful, holy, and self-denying teachers ^. To beware of the company and counsels of Uie wicked. '' Take away the wicked from before the king, and his throne shall be established in righteousness '." 3. To watch most care- fully against the special temptations of their great places, especially against sensuality and pride, and preferring their own honour, and interest, and will, before the honour, and interest, and will of Jesus Christ. "Woe to thee, O land, when thy king is a child, and thy princes eat in the morning ; blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness \" " It is an abomination to kings to commit wickedness ; for the throne is established by righteous- ness **." 4. To remember always the end of holiness. How sure a. way it is to glory hereafter, and to leave a sweet and
credendL Lactant. lib. v. c. 13. The words of Lactantius are, Qais impoiiat mihi necessitatem vel ool^idi, quod nolim ; vel quod velim, non colendi. Bunemaoo, p. 640. (T. C.)
^ Diog. Laert. in Solon, reciteth one of his sayings, Poputi rector prios ae qoam popohun recte instituere debet: -si prindpes et majorea secundum leges merint, unaquasque civitas optime rege peterit. p. 31.*
* This saying of Solon is not inserted in the Amsterdam edition of Laertius. (T. C.) ■ Or spend thy time in them. Dr. Hammond.
* 1 Tim. iv. 16. « Dan. xil 10.
» Josh. L 3, 4. Deut. xvii. 18— «0. y 2 Chron. xx. 80.
* Prov. xxf. 4, 5. » Eccles. x. 16, 17.
* Prov. xvi. 13.
CHAP. II^J CHRISTIAN P0LITIC8. 21
glorious name and memorial upon earth ; when wickedness is the certain way to shame onearth, and misery for ever^.
Mem, XVIII. Rulers should not be contented to do good at home, and to be the joy and blessing of their own sub- jects ; but also set their hearts to the promoting of faith, and holiness, and concord, throughout the churches of the world ; and to improve their interests in princes and states, by amicable correspondencies and treaties to these ends ; that they may be blessings^ to the utmost extent of their capacities. As Constantine interceded with the Persian king, to forbear the persecuting of Christians in his d(»ni- nion*^> &c. But I shall presume to speak no farther to my superiors ; in the golden age these Memorandums will be practised*
I will only annex Erasmus's image of a good prince, and of a bad, recited by Alstedius Encyclop. lib. xxiii. Polit. c. 3. pp. 173, 174.
The Image of a Good Prince, out of Erasmus.
*' If you will draw the picture of a good prince, delineate some celestial wight, more like to Ood than to a man ; abso- lute in all perfections of virtue; given for the good of all; yea, sent from heaven for the relief of mortal men's afiairs ; which being (' oculatissimum') most discerning, looketh to all! To whom nothing is more regarded, nothing more
c Luke xviii. 23. 24. Dent. xtu. 20. Prov. xxix. 14. xxiL 29. xvi. 15. • XXXI. 3, 4. 2 Chrun. xxxii. 25. xx^i. 16. Esek. xxTiii. 2. 5. 17. Lake xii. ^9, 20. xvi 19, 20. 25. It is a sad obsenratkm of Acosta, lib. ▼. c 9. p. 474. Ac reipsa ceutoqae usu obserYatmn est^ eas. Incbnim Dationes plures ac gra^iores sopersdtioois diabolicse species tenuisse, io quibus regam ac reipablica maxime potentia et peritia excelluit. Coutn qoi temuorem fortunam miirasqiie reipublicae acoommodatain sor* tid SQDt, iohis multo idololatria pardor est : nsqae adeo ut nonnnllas Indoroin gentes omui idolorum religione vacare, qaidam pro certo confirment. £x bonss fidei sorip- toribiu^ super alias iimu moras, hsc praecipua capitur utilitas ; quod non alia res seqiie vel bonorom regum aniinos ad res com laude gerendas aecedit, vel tj^rannorum cupi- ditates cohibet, ac refraenat, dam utriqoe cemont horum Uteris suam vitaro omnem, roox ia totius orbis, imo sseculorum omnium tbeatrum producendam. £t quic^(bid io abdito nunc vel patrant, vel adscito fuco prstexont, vel metu dissimulari cogont, ve- rios quam ignorari, paulo post clarissimam in lucem sub ocolis ommum traducendum : qaum jam metu pariter ac spe libera posteritas, nee uUo corrupta studfe, roagno con- sensu recte factis applaudet, pariquc libertate his diversa expiodet, exibilabitque. Erasm. Praefat. in Sueton.
<i Eoseb. in vita Const.
22 CHRISTIAN DIRECTORY. [PART IV.
sweet than the commonwealth ; who hatli more than a fa- therly affection unto all. To whom every one's life is dearer than his own ; who night and day is doing and endeavour- I iDg nothing else, but that it may be very well with all ; who hath rewards in readiness for all that are good ; and pardon for the bad, if so be they will betake them to a better course; that so freely desireth to deserve well of his subjects, that if it be needful, he will not stick to preserve their safety by his own peril ; that taketh his country's commodity to be his own gain ; that always watcheth, that others may sleep quietly ; that leaveth himself no quiet vacancy, that his country may live in quiet vacancy, or peace ; that affltcteth himself with successive cares, that his subjects may enjoy tranquillity. To conclude, on whose virtue it is, that the public happiness doth depend."
The Image of a Bad Prince. Ibid.
"If you would set forth a bad prince to the eye, you must paint some savage, horrid beast, made up of such monstros- ities as a dragon, a wolf, a lion, a viper, a bear, &c.,. every way armed, with six hundred eyes; every way toothed; every way terrible ; with hooked talons ; of an insatiable paunch; fed with men's bowels ; drunk with man's blood; that watcheth to prey upon the lives and fortunes of all the people : troublesome to all, but specially to the good ; a ia- tal evil to the world ; which all curse and hate, who wish well to the commonwealth ; which can neither be endured, because of his cruelty, nor yet taken away without the great calamity of the world, because wickedness is armed with guards and riches."
CHAPTER III.
Directions for Subjects concerning their Duty to their Rulers.
Bbing now to speak of the duties which I must practise, and to those of my own rank, I shall do it with some more freedom, confidence and expectation of regard and prac-
CHAP. 111.] CHRISTIAN POLITICS. 23
tHr^. I. ' Though I shall pass by most of the theory, and especially of the controversial points in politics, and not presume to play the lawyer's part ; yet I must advise you to understand so much of the cause, and nature, and end of government, as is necessary to direct you in your obedience, and to preserve you from all temptations to re- bellion/ Especially take heed of those mistakes which confound sovereignty and subjection, and which delude the people with a conceit, that they are the original of power, and may intrust it as they please ; and call their rulers to* account, and take the forfeiture, and recal their trust, &c. It is not to flatter kings, but to. give God his due, that I shall * caution you against these mistakes of popularity. And first, I shall briefly lay down the truth, and then answer some few of the chief objections.
Prop, I. That there be government ' in geriere,* and obedience thereto, is determined even in nature, by the Ood of nature, in making man a sociable creature, and each man insufficient for himself, and in making republics necessary to the welfare and safety of individuals, and government necessary to these republics *. This therefore is not left to the people^s wills ; though some odd cases may be imagined, in which some individual persons may live out of a com- monwealth, and not be obliged to live under civil govern- ment ; yet that exception doth but confirm the general rule : even as all men ordinarily are bound to live in com- munion with some particular church, and know their own pastor, though yet some few may be excepted, as some am- bassadors, travellers, seamen, soldiers, banished men, &c. So here, the obligation to live under government, lieth up- on the generality of the world, though some few may be ex- cepted.
Prop. II. Rulers therefore are God's officers, placed un- der him in his kingdom, as he is the universal, absolute so- vereign of the world ; and they receive their power from
*• Nihil Deo qui omnem mandura hmic regit, acceptias, quam concilia ccetnsqae honumiin qose ci vitates appdlantar. Cicero. This quotation affords another instance of Mr. Baxter's inaccurate mode of citing his authors. He frequently gives their sense in his own words. «rhe words of Cicero are. Nihil est enim illi principi Deo, qui omnero hunc mundum regit, quod quidem in terns fiaf, acceptius, quam concilia, ccBtusque hominem, jure sociati, qua civitates appellantur. Cic. Som. Op. vol. n p. 915. (T. C.)
24 CHHlbTlAN UlRECTOET. l'^
Vol only thcu God. who IB the only oripnal of V^^V^.^^^. goTeming strength from his strength, but their autboniy o» * jj^^tf; power, (which is ' jus regendi') from hi» •"P'*"*J^^ po«r i as mayors and bailiffs in corporations '****!3f*. 4Keoow- ' from the king. " There is no power, bat of God ; uie f" . era that be, are ordained of God V ^ . ^ ^ I
Prop. III. This governing power 'in g«"«"' *^ ^ it empty name, but in the Terv institution •*"*" ~V^ 1^ \ those things materially which are absolutely nece8«»y I the end of government. «««nW I
Prnp. lY. Yet God hath left that whicb is ^"^"^l \ called, the specification of government; and Home i«w i parU of the matter, and manner of exercise, *"'**®*?^ ^, I as also the individual persons or families that . ^v^^" 1 In these three therefore it is that communities interpose, i 1. Whether the sovereignty shall be in one. or two. « w^ I Of how many, and how divided for their exercise, God hatn i not determined. 2. Nor hath he determined of every par- I ticular, whether the power shall extend to this, or ***^*^ I the other thing, or not? Nor whether it shall be exercised I thus or thus, Ijy standing courts, or temporary judges, cU* I 3. Nor hath he named the person or family that shall rule*. I Prop. V. Though these in the constitution are determiaed I of by explicit or implicit contract or consent, between the 1 ruler and diP community, yet by none of these three can the I people be truly and properly said to give the ruler his pow- j er of government. Not by the first or last ; for both ihose 1 do but determine who shall be the recipient of that power ; whether one or more, and who individually. Not the se- cond, for that is but a limiting, or bounding, or regulating the governing power, that it be not exercised to their hurt ; the bounding and regulating of their power, is not the giv- ing them power. The people having the strength, cannot bft ruled against their concordant wills : and therefore, if ihey ooutract with their governors, that they will be ruled
^ Rom. itti. t— 5.
« OntiM de Inper. Sum. Potest, c i. on. r. a R„nt «,.: «K-t - *.
dine*. Mt oerte poie. id eorpo., quod rex « in™,ri ™:.!v .^^ *"' P*"^ "'"
•..„p.„ — "o-e. K... ...„„„ ,^, .„„ .e." r "zr?;rarr.; tfr*
b.CHAP. III.] CHRISTIAN POLITICS. 25
a| thus and thus, or not at all ; • this is not to give them power p Yet propriety they have, and there they may be givers. So i that this bounding, or regulating, and choQsing the form, and if persons, and giving of their propriety, is all that they have ; k to do. And the choosing of the family or person, is not at all a giving the power. They are but * sine quibus non' to that ; they do but open the door to let in tJie governor ; they do but name the family or man, to whom God, and not they, shall give the power.
As, when Qod hath already determined what authority the husband shall have over the wife, the wife by choosing him to be her husband, giveth him not his power, but only , chooseth the man, to whom God giveth it by his standing law: though about the disposing of her estate, she may li- mit him by precontracts ; but if she contract against his go- ' vernment, it is a contradiction and null. Nor if he abuse his power, doth it at all fall into her hands.
If the king by charter give power to a corporation tOf choose their mayor, or other officer,^ they do but nominate the persons that shall receive it, but it is the king'« charter,, and not they, that give him the power.
If ia soldier voluntarily list himself under the king's ge^ neral, or other commanders; he doth but choose the man that shall command him, but it is the king's com-, mission that giveth him the power to command those that voluntarily so list themselves. And if the authority be abu- sed or forfeited, it is not into the soldiers' • hands, but into the king's.
Prop. VI. The constituting consent or contract of ances- tors obligeth all their posterity, if they will have any of the. protection or other benefit of government, to stand to the con- stifhtion ; else governments should be so unsettled and mu- table, as to be incapable of their proper end.
Prop. VII. God hath neither in nature or Scripture^ es-* tated this power of government, in whole or in part, upon the people of a mere community, (much less on subjects) whether noble or ignoble, learned or unlearned, the part of the community, or the whole body, real or representative **•
(1 So foolish and bad is the multitude too often, that it made Aristippus hold it as probable, that a wise man should not endanger hiranelf for his country, because wis*
*1
(HRISTIAK DIlinTOKT.
[PAMT IT.
Tin- (H.^ilr »k Mioh. hRvr ».^ this jk-^w. «ther to use «to (tni liMl iln' alw.ilmr !.rtfw«ii:» (rf fcu liit world, doth co«-
til alf Ihi- ».>< rniiin i^.-^wiT it rvmy Linfdo^ or ockn
k.«t o1 . .>m.iioiiw(M»lih Ir.w. hiniMlt immediue^T. I mv. ini- mt'.linii'K , nM wiih.Mit ibi mrdikzjna oi ui mstnukent cig- mh iMi; lu% « ill . i.sr ihf "i!.» .-i Btru-f uib Sdifmre ■« hi* iiiKtiiiitKnl, Ai)^ Ihi .-hartir .y nitl).irii\- : «t» y« uoimae- ■liiii. U iivmilvi.t m-A (.111.-. ■>' nifniuiK . iiir tkc- coDMotuid ti.MiiiiiHii.xi .<! il)i .-.^mn:i.i. :v >i(<].-i-t txpnat^d. ^mx be ' .'.iiiJiii.^ xiiir ,<,!.« r*.v. v.- tiiT It.- iii.tKSUH. But n ■ w
tWN^. VvA «f?ww vbr ««Mwi*r s tv
"(*% miR ^tp^ ^nm ^ifr
CHAP. III.] CHRISTIAN POLITICS. 27
you may easily perceive, that all the arguments for a natural democracy, are built upon false suppositions ; and wherever the people have any part in the sovereignty, it is by the af- ter-constitution, and not by nature : and that kings receive not their power from the people's gift, (who never had it themselves to use or give,) but from God alone.
Prop. X. Though God have not made an universal deter- mination for any sort of government, against the rest ; (whe- ther monarchy, aristocracy, or democracy,) because that is best for one people, which may be worse for others, yet or- dinarily monarchy is accounted better than aristocracy, and aristocracy better than democracy. So much briefly of the original of power.
Object, J. But, saith worthy Mr. Richard Hooker, Eccl. Polit. lib. i. sect. 10. p. 21 ^ " That which we spake of the power of government, must here be applied to the power of making laws, whereby to govern ; which power, God hath over all, and by the natural law, whereto he hath made all subject, the lawful power ofmaking laws to command whole politic societies of men, belongeth so properly to the same entire societies, that for any prince or potentate of what kind soever upon earth, to exercise the same of himself, and not either by express commission immediately and perso- nally received from God, or else by authority derived at first from their consent, upon whose persons they impose laws> it is no better than mere tyranny. Laws they are not there- forej which public approbation hath not made so.''
Answ, Because the authority of this famous divine is with hiji party so great, I shall adventure to say something, lest his words da the more harm : but not by confident op-* position,, but humble proposal and submission of my judg- ment to superiors and wiser men, as being conscious of my owoi, inCeriority and infirmity, I take all this to be an asser- tioii nowhere by him proved ; (and by me else^^here dispro- v^ed pa31f). Laws are the effects and signs of the ruler's will} and instruments of govemmefnt. Legislation is the first part of government ; and if the whole body are natural- ly., goyeraors, the 'Pars imperans' and ' Pars subdita' are confounded. If the most absolute monarch can make no
' So p, S3, The Mine error of the original of power hath Acosta, lib. ii. c. 5. p. iBwiy other Jesuits and Papists.
28 CHRISTIAN DIRECTORY. [pART IV.
lawB^ then disobeying them were no fault. It is enough that theif power be derived from Ood immediately^ though the persons be chosen by men. Their authority is not de- rived from the people's consent, but from Ood, by their con- sent, as a bare condition ' sine qua non.' What if a com- munity say all to their elected king, *^ We take not ourselves to have any governing power to give or use, but we only choose you or your family to that office which Ood hath in- stituted, who in that institution giveth you the power upon our choice ; " can any man prove, that such a king hath no power, but is a tyrant ; because the people disclaim the giving of the power ; when indeed they do their duty? Re- member that in all this we speak not of the government of this or that particular kingdonr, but of kingdoms and other commonwealths indefinitely ^.
Object. 11. But, saith be, lib. viii. p. 192, ''Unto me it seemeth almost out of doubt and controversy, that every in- dependent multitude before any certain form of regimen es- tablished, hath under Ood supreme authority, full dominion
over itself,"
Answ. If by dominion were meant propriety, every in- dividual hath it; but for governing power, it seemeth as clear to me, that your independent multitude hath no civil power of government at all ; but only a power to choose them governors ; while they have no governors, they have no governing power, for that maketh a governor.
Object. III. Ibid. '' A man who is lord of himself, may be made another's servant, 8ic."
Answ. 1. He may hire out himself to labour for another ; because he hath so far the. power of himself, and his labour is his own, which he may sell for wages; but in a family, that the master be the governor to see God's laws obeyed by his servants, is of Divine appointment, and this governing power the servant giveth not to his master, but only maketh himself the object of it. 2. The power that nature giveth a man over himself, is ' tota specie' distinct from civil govern- ment; (as Dr. Hammond hath well shewed against I. G.) An individual person hath not that power of his own life as
ft Bishop Andrews in Tortar. Tort. p. 385. Acutus homo uon distinguit inter forroam, atque authuritatem regiminis ; forma de hominibus esse potest : de coeb sem- per est authoritas. An rex sit supra leges, Vid. Seb. Fox. lib. ii. de Instit. Reg.
CHAP. III.] CHRISTIAN POLITICS. 29
the king hath. He may not put himself to deaths for that which the king may put him to death for. 3. If this were true, that every individual, by self-resignation might ^ve a king his power over him; yet 'a posse ad esse non valet consequentia; ' and that it is not so is proved, in that Ood the Universal Sovereign hath prevented them, by determin- ing himself^ of his own officers, and giving them their power in the same charter by which he enableth the people to choose them. Therefore it is no better reasoning than to say, * If all the persons in London subjected themselves to the lord mayor, he would thereby receive his power from them,' when the king hath prevented that already, by giving him the power himself in his charter ; and leaving only the choice of the person to them ; and that under the direction of the rules which he hath given them **.
Object. IV. But, saith he, lib. viii. p. 193, "In king- doms of this quality, (as this we live in) the highest gover-^ nor hath indeed universal dominion, but with dependency upon that whole entire body over the several parts whereof he hath dominion ; so that it standeth for an axiom in this case. The king is * major singulis, universis minor.' ''
Amw^ If you had included himself, it is certain that he cannot be greater than the whole, because he cannot be greater than himself. But seeing you speak of the whole in contradistinction from him, I answer. That indeed ' in genere causee finalis' the sovereign is * universis minor,' that is, the whole kingdom is naturally more worth than one, and their felicity a greater good ; or else the * bonum pub- licum,' or ^salus populi' could not be the end of govern- ment; but this is nothing to our case ; for we are speaking of governing power as a means to this end ; and so ' in ge- nere causee efficientis' the sovereign (yea, and his lowest of- ficer) hath more authority or * jus regendi' than all the peo- ple as such, (for they all as such have none at all ;) even as the church is of more worth than the pastor, and yet the pastor alone hath more authority to administer the sacra- ments, and to govern the people, than all the flock hath; for they have none either to use or give (whatever some say
I* Dion. Cass. saith» that wlieii Euphates the philosopher would kill himadlf, Ve- uiani dederat ei Adrianos citra ignominiaiii et iiifaiiiiam» ut cicutam turn propter u DectuteiD» tuni etiam propter gravem morbunii bibere posatt. In vita Adrian.
30 CHRISTIAN DIRECTORY. [PART IV.
to the contrary)^ but only choose him to whom God will give it *.
Object. V. Saith the reverend author, lib. viii. p. IM, *' Neither can any man with reason think, but that the first institution of kings, (a sufficient consideration wherefore their power should always depend on that from which it did always flow) by original influence of power fcottt tl».body into the king, is the cause of kings' dependency in power upon the body ; by dependency we mean subordination and subjection."
Amw. 1. But if their institution ' in genere' was of GWd, and that give them their power, and it never flowed from the body at all, then all your superstructure falleth with your s;round-work. 2. And here you seem plainly to confound all kingdoms by turning the * pars imperans' into the * pars subdita,' and * vice versa ; ' if the ting be subject, how are they his subjects ? I will not infer what this will lead them to do, when they are taught that kings are in subof dination and subjection to them. Sad experience hath shewed us what this very principle would effect.
Object, VI. Ibid ^. " A manifest token of which depen- dency may be this ; as there is no more certain argutaaent, that lands are held under any ad lords, than if we see that such lands in defect of heirs fall unto them by escheat; in like manner it doth follow rightly that seeing dominion when there is none to inherit it, returneth unto the body, therefore they which before were inheritors of it, did hold it in dependance on the body ; so that by comparing the body with the head as touching power, it seemeth always to re- side in both; fundamentally and radically in one, in the other derivatively ; in one the habit, in the other the act of power."
Ansv), Power no more falleth to the multitude by es- cheati than the power of the pastor falls to the church, or the power of the physician to the hospital, or the powet of the schoolmaster to the scholars : that is, not at all. When all the heirs are dead, they are an imgoverned community,
* Against the people*s being the givers of power, by conjoining all their own in one, in church or state^ see Mr. D. Cawdry's Review of Mr. Hooker's Survey, p. 154, &C.
^ So lib. viii. pp. 211. 1^18. %^^
CHAP. III.] CHRISTIAN POLITICS. Si
that have power to choose a governor, but no power to go- vern, neither (as you distinguish it) in habit nor in act ; ori- ginally nor derivatively. As it is with a corporation when the mayor is dead, the power falleth not to the people.
Therefore there is no good ground given for your fol- lowing question, " May a body politic then at all times withdraw in whole or in part the influence of dominion which passeth from it, if inconveniences do grow thereby ?" Though yoii answer this question soberly yourself, it is easy to see how the multitude may be tempted to answer it on your grounds, especially if they think your inconveiii^iee turn into a necessity, and what use they wiU moke of your next words, ** It must be presumed tbtt supreme governors will not in such cases oppose Aemselves, and be stiff in de- taining that, the usewliiereof is with public detriment." A strange presuni^ption.
Object. VII. " The axioms of our regal government are these, ' rex facit regem :' the king's grant of any favour made contrary to law is void ; * Rex nihil potest nisi quod jure potest.' "
Answ. If ' lex' be taken improperly for the constituting contract between prince and people, and if your ' facit' have respect only to the species and person, and not the jsub- stance of the power itself, then I contradict you not. But if ' lex' be taken properly for ' authoritativa constitutioxle- biti,' or the signification of the sovereign's will to oblige the subject, then * lex non facit regem, sed rex legem^'
Object. VIII. Lib. viii. p. 210. "When all which the wis- dom of all sorts can do is done for the devising of laws in the church, it is the general consent of all that giveth them the form and vigour of laws : without which they could be no more to us than the counsels of physicians to the sick : Well might they seem as wholesome aduionitions and in- structions, but laws they could never be, without consent of the whole church to be guided by them, whereunto both nature and the practice of the church of God set down in
1 Lib. viii. p. 195* Trita in scholli, neminem sibi iiaperare poise; n^mineui sibi legem po6se dicere, a qua nhitata Tolimtate nequeat recedere : samrouni ejus esse ifflperiuDi qui ordinario jure derogare valeat. £t qoibas evincitor jus sumnife pote»- talis non liniitarl per legem positivam. Hinc et AoguMinas dixit imperatorem iM esse subjectum legibus suis* — Grotius de Imp. pp. 149, 150.
32 CHRISTIAN DIRECTORY. [PART IV.
Scripture^ is found every way so fully consonant, that God himself would not impose^ no, not his own laws upon his people, by the hand of Moses, without their free and open consent."
Jnsw. 1 . Wisdom doth but prepare laws, and governing power enacteth them, and giveth them their form. But the whole body hath no such governing power, therefore they give them not their form™. 2. The people's consent to Ood's lawa gave them not their form os authority ; this opinion I have elsewhere confuted, against a more erroneous author. Their consent to God's laws was required indeed, as naturally necessary to their obedience, but not as neces- sary to the being or obligation of the law. Can you think that it had been no sin in them to have disobeyed God's laws, unless they had first consented to them? Then all the world might escape sin and damnation by denying con- sent to the laws of God. 3. This doctrine will teach men that we have no church laws** ; for the whole church never signified their consent. Millions of the poorer sort have no voices in choosing parliament men or convocations ; and this will teach the minor dissenting part, to think themselves disobliged for want of consenting ; and will give every dis- senting part or person a negative voice to all church laws. 4. A single bishop hath a governing power over his particu- lar church, and they are bound to obey him °. And if the governing power of one pastor be not suspended for want of the consent of any or all the people, then much less, the governing power of king and parliament.
Object. IX. Lib. viii. p. 220. " It is a thing even un-
^ Haoc video sapientisninonuu fuisse sententiam. Legem nee hominiim inge- nitt eico^tatam, nee seituin aliqood esse populorum ; sed setemum quiddam, quod universum mundum regeret, imperandi prohibendique sapientia. Cicero de Leg. See lib. i. sect. 17—19. (T. C.)
" How considerable a part of England is Loncbn ? Yet in this convocatiaii, which hath made the new changes in the Hturgy and hook of ordination, London had not one clerk of their choosing : for being to choose but two, they chose only Mr. Calamy and myself» who were neither of us accepted, or ever there. Now ifyoat opinion be true; Qusr. 1. Whether you make not thb convocation's decrees to be but counsels to us. a. Or at least whether the city of London, or the London minis- ters be not made free from detriment, as not cousenters : you will free them and mt, especially* from detriment for our not conforming to this convocation's acts as such t upon reasons which I do not own myself, as generally by you laid down.
« Heb. xiii. 7. 17.
■chap. III.] CHRISTIAN POLITICS. 33
^dottbtedly ii^atural that all free and independent societies ^■should themselves make their own laws; and that this ■power should belong to the whole, not to any certain part
of a politic body ."
■ Answ. This is oft affirmed, but no proof at all of it ; in ittnany nations the representatives of the" whole body have ^the legislative power or part of it. But thieit is from the tepecial constitution of that particular commonwealth, and Anot'from nature, nor common to all nations. AH that.na- vtundly belongeth to the people as such, was but to choose prtheirlaw-makers,'and secure their liberties, and not to make irfaws themselves by themselves or mere representors. 2h Object. X. Lib. viii. p. 221. " For of this thing no man riydoubteth, namely, that in all societies, companies, and cor- iHporations, what severally each shall be bound to, it must be li^th all their assents ratified. Against all equity it were ythat a man should suffer detriment at the hands of men, for y not observing that which he never did, either by himself of
y by others, mediately agree to "
j0 Answ. I am one that more than doubt of that which you ||gay no man doubteth of. Do you not so much as except
0 God's laws, and all those that only do enforce them, or drive 1^ men to obey them ? As men are obliged to obey God, whe- 11 ther they consent or not ; so are they to obey the laws of j^ their sovereigns, though they never consented to them, no, 1^ nor to their sovereignty, as long as they are members of that ^ commonwealth, to the government whereof the sovereign is
lawfully called, millions of dissenters may be bound to g obey, till they quit the society.
Object. XI. Lib. viii. p. 221. " If magistrates be heads of V the church, they are of necessity Christians."
* Amw. That can never be proved. A constitutive head
* indeed must be a Christian, and more, even a pastor to a
1 particular church, and Christ to the universal. This head- ship our kings disclaim ; but a head of the church, that is, over the church, or a coercive governor of it, the king would be if he were no Christian. As one that is no physician may be head over all the physicians in his kingdom ; or though he be no philosopher, or artist, he may be head over all the philosophers and artists, and in all their causes have the supreme coercive power ; so would the king o\«t ^SX.
VOL. VI. D
34 CHRISTIAN DIRBCfORY. {F ART IV.
Protestants if he were no Protestant^and overall Christians if he were no Christian ! But you think that he that is no member of the church cannot be the head of it: I answer, not a constitutive, essential head as the pastor is ; but he may be the head over it, and have all the coercive power over it. What if the king be not a member of many corpo- liations in his kingdom ? Yet as he is head of the kingdom, he is head of or oyer them as they are parts of it.
Object. XII. Lib. viii. pp. 218. 223, 224. '' What power the king hath, he hath it by law : .the bounds and limits of it are known ; the entire community giveth order, &c.'' P. 223. " As for them that exercise power altogether i^inst order, although the kind of power which they have, may be of Ood, yet is their exercise thereof against God, and there- fore not of Ood, otherwise than by permission, as all injus- tice is." P. 224. " Usurpers of power, whereby we do not mean them that by violence have aspired unto places of highest authority, but them that use more authority than they did ever receive in form and manner beforementioned. Such usurpers thereof as in the exercise of their power do more than they have been authorized to do, cannot in con- sdience bind any man to obedience."
Answ. It is true that no man can exercise more power than he hath : the power that we speak of being * €^fl4a».;^ regendi,' it is impossible to use more authority tibttn they have ; though they may command beyond and without au- thority. And it is true that where a man bath no authority or right to command, he cannot directly bind to obedience. But yet a ruler may exercise more power than man ever gave him, and oblige men to obedience thereby. God giveth them power to govern for his glory, according to his laws, and to promote obedience to those laws of God (in nature and Scripture) by subordinate laws of their own. And all this the sovereign may do, if the people at the choice of him or his family, should only say, ' Wertake you for our sovereign ruler :' for then he may do all that true reason or Scripture make the work of a sovereign ruler, even govern the people by all such just means as tend to the public good ana their everlasting happiness : and yet that people that should do no more but choose persons^ and families to govern them, and set them no bounds, do give no power to those
^ GHAP. III.] CHRISTIAN POLITICS, 3&
I they choose, but determine of the persons that shall have I power from God. Yet it is granted you, that if the person I of family chosen, contract with them to govern only with I such and such limitations, they have bound themselves by I their own contract ; and thus both specifications of govem- I ment and degrees of power come in by men. But always I distinguish, 1. Between the people giving away their pro- ^ priety, (in their goods, labours, &c. which they may do,) \ and giving authority, or governing power (which they have I not to give). 2. Between their naming the persons that ^ shall receive it frotn the universal king, and giving it them- ^ selttM. 3. Between bounding and limiting power, and giv- I uig power. 4^ And between a sovereign's binding himself , by contract, and being bound by the authority of others p. , If they be limited by contracts, which are commonly called the constitutive or fundamental laws, it is their own consent and contract that effectively obligeth and Umiteth them ; of which indeed the people's will may be the occasion, when they resolve that they will be governed on no other terms : but if the contract limit them not, but they be chosen sim- ply to be the ' summse potestates,' without naming any par- ticular powers either by concession or restraint, then as to ruling they are absolute as to men, and limited only by God, from whose highest power they can never be exempt, who in nature and Scripture restraineth them from all that is im- pious and unjust, against his laws and honour, or against the public happiness and safety* And here also remember, that if any shall imagine that God restraineth a magistrate when it is not so, and that the commands of their governors are contrary to the Word of God, when it is no such matter, their error will not justify their disobedience.
Though I have answered these passages of this reverend Imthor, it is not to draw any to undervalue his learned wtit-
P Potestas roaritalu est a Deo : applicatio ejas potestatis ad certain peraonam M ooDMnsii tenh qa4> tamto ipAtim jus non 'ditor. Nam si et consensa daretar, pots^t ctmseosu etiam dilsoivi nmtiioKHnaiDi aat oonreniri ne maiitos fQBmimB iivpe - raret. Qaid minime reruin est. Imperatoria potestas non est penes electores : ergo hec ab ipsis datar ; sed ab ipsis tamen certse personse applicator. Jos vita et necis iKto est penes ekes anteqaam in rempnblicam coeant. Privates enim jas vindte' non faabet : iA> iisdem tamen appHcatnr ad omtum ant personar.! aliqaara. Gidi de Imperio, p. S70.
36 CHRISTIAN DIRECTORY. [PART IV.
ings^ but to set right the reader in the principles of his obe* dience, on which the practice doth so much depend.
And I confess, that other authors of politics say as much as Mr. Hooker saith, both Papists and Protestants ; but not all, nor I think the soundest : I will instance now in Alste- dius only, (an excellent person, but in this mistaken,) who saith, Encyclop. lib. xxiii. Polit. cap. p. 178. " Populus universus dignior et potior est tum magistratu tum ephoris.
Hinc recte decent Doct. Politici, populum obtinere
regnum et jura majestatis proprietate et dominio t princi- pern et.ephoros usu et administratione ; (whereas the people have not the ' regnum vel jura majestatis' any way at all).
Si administratores officium suum facere nolint, si impia,
et iniqua mandent, si contra dilectionem Dei et proximi agant, populus propjise salutis curam arripiet, imperium male utentibus abrogabit, et in locum eorum alios substi-
tuet. Porro ephori validiora ipso rege imperia obtinent:
principem enim constituunt et deponunt ; id quod aiAplissi- mum est prseeminentise argumentum. Atque heec prseroga-.
tiva mutuis pactis stabilitur. Interim princeps summam
potestatem obtinere dicitur, quatenus ephori administra- tionem imperii, et cumulum potestatis ipsi committunt. Denique optimatum universorum potestas non est infinita et absoluta, sed certis yeluti rhetris et clathris definita, utpote non ad propriam libidinem, sed ad utilitatem et salutem po- puli alligata. Hinc illorum munia sunt regem designa^, constituere, inaugurare, constitutum consiliis et auxiliis ju- vare ; sine consensu ^t approbatione principis, quamdiu ille. suum officium facit, nihil in reipublicae negotiis suspipere : nonnunquam conventum inscio principe agere, necessitate
reipublicae exigente. Populum contra omnis generis tur-
batores et yiolatores defendere ." I suppose Mr. Hook- er's principles and Alstedius's were much the same. I will not venture to recite the conclusion, cap. 12. p. 199. R. 5. ' de resistendo Tyranno.'
Many other authors go the same way, and say that the people have the * majestas realis,' (both Papists, and Pro- testants, and heathens). But I suppose that what I haVe said against Hooker will serve to shew the weakness of their grounds : though it is none of my purpose to contra^ diet either Hooker or any other, * so far as they open the
CHAP. III.] CHRISTIAN POLITICS. 37
odiousness of the sin of tyranny, (which at thisdaykeepeth out the Gospel from the far greatest part of the world, and is the greatest enemy to the kingdom of Christ ;) nor yet as they plead for the just liberties of the people ; but I am not for their authority.
Direct. II. ' Begin with an absolute, universal, resolved obedience to Ood, your Creator and Redeemer, who is your sovereign King, and will be your final, righteous Judge.' As he that is no loyal subject to the king, can never weU obey his officers ; so he that subjecteth not his soul to the .original power of his Creator, can never well obey the deri- vative power of earthly governors.
Object. * But,' you may say, ' experience teacheth us, that many ungodly people are obedient to their superiors as well as others.' I answer. Materially they are, but not formally, and from a right principle, and to right ends : as a , rebel against the king may obey a justice of peace for his own ends, as long as he will let him alone, or take his part. But not formally as he is the king's officer. So ungodly ,men may flatter princes and magistrates for their Own ends, or on some low and bye account, but not sincerely as the officers of God. He is not like to be truly obedient to man, that is so foolish, dishonest, and impious as to rebel against his Maker ; nor to obey that authority, which he first denieth in, its original and first efficient cause. Whatever satan and his servants may say, and however some hypocrites may contradict in their practices the religion which they pro- fess, yet nothing is more certain, than that the most serious, godly Christians, are the best subjects upon earth. As their principles themselves will easily demonstrate.
Direct. III. * Having begun with God, obey your gover- nors as the officers of God, with an. obedience ultimately divine "i.' All things must be done in holiness by the holy. . That is, God must be discerned, obeyed,, and intended in all ; and therefore in magistrates in a special manner. In two respects ms^strates are obeyed, or rather flattered by the jungodly : first, as they are men that are able to do them corporal good or hurt : as a horse, or dog, or other brute
4 Greg. I^azianzen cited by Bilson of Subjection, p. 361. Thou teignest % tfaer with Christ ; rulest with him ; thy swurd is from him ; thou art the isal God.
38 CHRISTIAN DIRECTORY. (PART IV.
will follow you for his belly ^ and loveth to be where he fareth best. Secondly, as the head of his party, aad en- courager of him in his evil way, when he meets with rulers that will be so bad. Wicked inen lore wicked magistrates for being the servants of satan ; but faithful mecT must ho- nour and obey a magistrate, as an officer of God; even a magistrate as a magistrate, and not only as holy, is an ofi- cer of the Lord of all. Therefore the fifth commandm^i^t is as the hinge of the two tables ; many of the ancients thought that it was the last commandment of the first table, and the moderns think it is the first commandment of the last table; for it commandeth our duty to the noblest sort of men ; bat not merely as men, but as the officers of God. They debase magistrates that look at them merely as those that master other men, as the strongest beast doth by the weaker; no^ thing will make you sincere and constant in your honouring and obeying them, but taking them as the officers of €U>d, and remembering by whose commission they rule, and whose work they do ; that ** they are the ministers of God to lis for good'." If you do not this, 1. You wrong God, whose servants they are ; for he that despiseth, despisethnot man but God. 2. You wrong the magistrate, as much as you should do an ambassador, if you took him to be the messenger of some Jack Straw, or some fellow that signi- fieth no more than his personcd worth importeth. 3. And you wrong yourselves ; for while you neglect the intcBest and authority of God in your rulers, you forfeit the fteoep- tance, protection, and reward of God. Subjects as wall as servants must learn that great lesson, ** Whatsoevar ye do, do it heartily as to the Lordy and not unto mtmi knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ : but he that doth wrong shcdl receive for the. wrong, and there is no respaot of persons '.'' Magistrates are as truly God's officeva as preachers : and therefore as he that heareth preacfaem beaf- eth him, so he thatobeyeth rulers obeyeth him : the excep- tions are but the like in both oases : it is not every thing that we must receive from preachers ; nor every thing that we must do at the command of rulers: but both. in their proper place and work, must be regarded as the officers of
» Eoin. ToSSu 1—5, ■ Col. iii. X5— 25. So Eph. vi. 5—8.
p. III.] CHRISTIAN POLITICS. 39
and not as men that have no higher authority than^
own to bear them out.
Hired . iv. ' Let no vices of the person cause you to for-
t the dignity of his office/ The authority of a sinful ru-
is of God, and must accordingly be obeyed : of this read.
ishop Bilson at large in his excellent treatise of Christian
^^ubjection ; against the Papists that excommunicate and ^y^cpose princes whom they account heretics, or favourers of ^^kem. Those sins which will damn a man's soul, and deprive ^^um of heaven, will not deprive him of his kingdom, nor dis«- ^^blige the subjects from their obedience. An infidel, or an ^ungodly Christian (that is, an hypocrite) is capable of being a prince, as well as being a parent, husband, master ; and ^Tlie apostle hath taught all as well as servants, their duty to _ Buch. " Servants, be subject to your masters with all fear; and not only to the good and gentle, but also to the froward ; for this is thank -worthy, if a man for conscience toward God, endure grief, suffering wrongfully. For what glory is it if when you are buffetted for your faults, you take it patient^-' ly? but if when ye do well and suffer for it ye take it pa- tiently, this is acceptable with God; for even hereunto were ye called*." Though it be a rare mercy to have godly rulers, and a great judgment to have ungodly ones, it is such ^ ms must be borne".
* Direct, v. * Do riot either divulge or aggravate the vices ^ of your governors to their dishonour; for their honour is ^ necessary to the public good.' If they have not care of
* their own honour, yet their subjects must have a care of it. r If once they be dishonoured, they will the more easily be ^ coaitemned, bated and disobeyed. Therefore the dishonourer ^ ing of the rulers tendeth to the dissolution of the govern- ^ ment, and ruin of the commonwealth. Only in two cases ^ did the ancient Christians aggravate the wickedness of their
governors. 1. In case tjbey were such cruel monsters as Nero, who lived to the misery of mankind. 2. In case they were not only open enemies of the church of Christ, but their honour stood in competition with the honour of Chris-
1 Pet ii. 18—21.
* Victor. Udc a^tb of yictoriaiiiu proconsul of Carthage, that even to an Aria penecuting, usurpmgtjrant, Pro rebus sibi commississeroperfidelissimusbabebata and the like of Sebastian and others, p. 460.
40 CHRISTIAN DIRECTORY. [PART IV.
tianity^ piety and honesty, as in Julian's case ; I. confess ' against Nero and Julian both living and dead (and many like them), the tongues and pens of wise and sober persons have been very free ; but the fifth commandment is not to be forgotten, " Honour thy father and mother ;'* and" Fear Ood, honour the king ' ; *^ though you must not call eyil good, yet you may conceal and hide evil : Ham was cursed for opening his father's nakedness. Though you must flat-' ter none in their sins, nor hinder their repentance, but fur- ther it by all righteous means, yet must you speak honour- ably of your rulers, and endeavour to breed an honourable esteem of them in the people's minds ; and not' as some, that think they do well, if they can secretly make their rulers seem odious, by opening and aggravating their faults.
Direct, vi. ' Subdue your passions, that no injuries which you may suffer by them, may disturb your reason, and make you dishonour them by way of revenge.' If you may not revenge yourselves on private men, much less on magis- trates ; and the tongue may be an unjust revenger, as wdl as the hand. Passion will provoke you to tell all men, * Thus and thus I was used,' and to persuade you that it is no sin to tell the truth of what you suffered : but remember, that the public good, and the honour of God's officers are of greater value, ^han the righting of a particular person that is injured, Many a discontented person hath set kingr doms on fire, by divulging the faults of governors for the righting of themselves.
Object. ' But shall cruel and unrighteous or persecuting men do mischief, and not hear of it, nor be humbled for it ? ' Anmo. 1^ Preachers of the Gospel, and others that have opportunity, may privately tell them of it, to bring them to repentance (if they will endure it) without dishonouring them by making it public. 2. Historians will tell posterity of it, to their perpetual infamy, (if repentance and well- doing recover not their honour y^. Flatterers abuse the
» iPet. ii. 17, Mark vii. 10. x. 19.
y Lamprid. saith of Alex. Sevems that, Amavit literates liomiDes, vehementer eos etiam reforiqidans, nequid de se asperum scriberent. Universal. Hbt. p. 139. Ti- berius belloa lotoet sanguine macerata; suitegendi peritissimus artifex , totustamen jpoet^iitfitis ocolis patuit, Deo hypociisim detractiooe larvs plectente.
APr< III.] CHRISTIAN POLITICS. 41
WHwmg, but truth wiU dishonour their wickedness when they dead : for it is God's own decree, "That the memory of just is blessed, but the name of the wicked shall rot'.'' And God himself will fully be avenged upon the impeni- t for ever, having told you, "That it were better for him g^at offendeth one of his little ones, that a millstone were flanged about hin neck, and he were drowned in the depth ^of the sea *^." And is not all this enough, without the re- venge of your passionate tongues ? To speak evil of digni- _ ties,. and. despite dominion, and bring railing accusations, are the sins of the old licentious heretics. Christ left us his ez$uoQple, not to revile the meanest, when we are reviled**. If you believe, that God will justify the innocent, and aVenge them speedily ^ what need you be so forward to jus- ,
* tify and avenge yourselves?
Objects ' If God will have their names to rot, and spoken
* evil of when they are dead, why may 1 not do it while they are alive ? '
* . Answ. There is a great deal of difference between a true ^ historian, and a self-avenger in the reason of the thing, and ^ in the effects : to dishonour bad rulers while they live, doth ^ tend to excite the people to rebellion, and to disable them ^ to govern : but for truth to be spoken of them, when they ^ are dead, doth only lay an odium upon the sin, and is a
wariaing to others, that they follow them not in evil : and this no wicked prince was ever so great and powerful as to pi:event; for it is a part of God's resolved judgment. Yet must historians so open the faults of tlie person, as not to bring the office into contempt, but preserve the reverence due to the authority and place of governors^.
Direct. VII. ' By all means overcome a selfish mind, and get such a holy and a public spirit, as more regardeth God's honour, and the public interest, than your own.' It is Self- ishness that is the great rebel and enemy of God, and of the kmgf and of our neighbour. A selfish, private spirit careth joot what the commonwealth suffereth, if he himself may be
« Prov. X, r.
*• Matt xviii. 6. Mark ix. 49. Luke xvii. t. Jade 7 — 9.
■» 1 Pet. H. 23. « Luke xviii. 7, 8.
^ Sext. Aurel. Victor, de Calig. De quo nescio an decuerit memoriaB prod* 81 forte quia juvat de principibus nosse omnia, ut improbi saltein fams mctu taU clineot.
42 CHRISTIAN DIRCCTOKY. [PART IV.
a gainer by it. To revenge himself, or to rise up to some higher place^ or increase his riches, he will betray and ruitt his king, his country and his nearest friends. A selfish, am* bitious, covetous man, is faithful to no man, longer than he serveth his ends ; nor is he any further to b^ trusted,, than his own interest will allow. Self-denial, and a public spirit, are necessary to every faithful subject.
Direct, viii. ' Wish not evil to your governors in your secret thoughts ; but if any such thought would enter into your hearts, reject it with abhorrence.' ^^ Curse not the king, no, not in thy thoughts; and curse not the rich in thy bedchamber : for a bird of the air shall carry the voice, and that which hath wings shall tell the matter *." A feverish, misguided zeal for religion, and a passionate discontent for personal injuries, do make many greatly guilty in this point; they would be much pleased, if God would shew some grie- vous judgment upon persecutors ; and take.no warning by Christ's rebukes of James and John, but secretly are wislih ing for fire from heaven, not knowing what manner of spirit they are of. They cherish such thoughts as are pleasing to them, though they dare not utter them in words. And he that dare wish hurt, is in danger of being drawn by tempta* tion to do hurt.
Object, ' But may we not pray for the cutting off of per* secutors ? And may we not give Qod thanks for it, if he do it himself, without any sinful means of ours ? '
Amw^ 1. Every ruler that casteth down one sect or pacty of Christians, and setteth up another (perhaps as true to the interest of Christianity as they) is not to be prayed against, and his destruction wished by the suffering party. 2. If he be a persecutor of Christianity and piety itself, as heathens and infidels are, yet if his government do more good, than his persecution doth harm, you may not so much as wish his downfall. 3. If he were a Nero, or a Julian, you must pray first for his conversion ; and if that may not be, then next for his restraint, and never for his destruction, bnt on supposition, that neither of the former may be attained (which you cannot say). 4. You must pray for the delive- rance of the persecuted church, and leave the way and means, to God, and not prescribe to him. Hurtful desires and
^ Eccles, X. 20.
[AP. III.] CHRISTIAN POLlTICil. 43
'era are seldom of Qod« 5. You may more freely rejoice irwards, than desire it before : because when a Julian is off, you know that God's righteous will is accomplished ; before you knew not that it was his will : yet after^ it deliverance of the church, and not the hurt of a per* tutor as such, that you must give thanks for : be very ipicious here, lest partiality and passion blind you^ Direct, ix. 'Learn how to suffer; and know what use can make of your sufferings, and think not better of Bperity, and worse of suffering, than you have cause */ ■ ia a carnal, unbelieving heart, that maketh so great a ktter of poverty, imprisonment, banishment or deaUi, as if ^^hey were undone, if they suffer for Chiist, or be sent to ^^i€aven before the time; as if kingdoms must be disturbed ^^ save you from suffering : this better beseems an infidel OF a worldling, that takes his earthly prosperity for his por- tion, and thinks he hath no other to win or lose. Do you HOt know what the church hath gained by suffering? How pwre it hath been when the fire of persecution hath refined it? And how prosperity hath been the very thing that bath polluted it, and shattered it all to pieces ; by letting in all the ungodly world, into the visible communion of the saints, ' and by setting the bishops on contending for superiority, and overtopping emperors and kings? Many thousands ^ that would be excellent persons in adversity, cannot bear a Mgh or prosperous state, but their brains are turned, and ^ ' pride and contention maketh them the scorn of the adver-
^ aaries that observe them.
>
' They are daogeroos passages which Petrarch hath, though a good, learned and moderate roan. Dial. 49. Nun tot passim essent domini nee tain late furerent, nisi popoll insanirentet CQiquedviom pro se charior foretres priTataqiiam pablica; volap- twqmn ^ria, peonnla qnam Ubertas, vita quam virtua ■ Et 9tatim«^-p-*<-£t saoe -f^TCjl IHUUD patiia civem bonom habeat, nialam dominum diotius non habebit. The meaiMOg is too plain : abundance of the most learned writers have such passages which must be read with caution ; though I would draw none to the other extreme. Po- tiarch's 68 Dial, and 85 Dial, de bono domuio, is as smart as the former ;. bnt jret ifWMkcth wt all that ' omtBa regea/ which be doth * oontia domioos.' Hovaver he
ffgpi Ibat, Inter regem et tjranoum non discemunt Graii, &c. So Sir Thomas
Bfbre io his Poems : Regibus e multis regnum bene qui reget unum : vix tamen unua eiit, si tamen onus erit. And that of Senec. Trag. ult» Tantum at nooeat, eupk ea^potens-— —
i Bias interrogatus, quidnam esset difficile ? Ferre, inquit, fortiter mutatioor remm indeterius. Diog. Laert* lib. i* sect.86« p« 54.
44 - CHRISTIAN DIRECTORY. [PAST IV.
Direct, x. ' Trust God, and live by faith ; and then you will find ho need of rebellious or any sinful means.' Do you believe, that both the hearts and lives of kings« and all their affairs, are in the hands of God ? If not, you are athe- ists. If you do, then do you not think that God is fitter than you to dispose of them ? He that believeth, will not make haste. Deliverance from persecutions must be prayed and waited for, and not snatched by violence, as a himgry dog will snatch the meat out of his master's hands, and bite his fingers. Do you believe, " That all shall work together for good to them that love God^?" And do you believe, that the godly are more than conquerors ; when they are kil* led all day, and counted as sheep unto the slaughter'? And do you believe, that is cause of exceeding joy, when for the sake of righteousness you are hated and perecuted, and all manner of evil is falsely spoken of you ^? If you do. not, you believe not Christ ; if you do, will you strive by sinful means against your own good, and happiness, and joy? Will you desire to conquer, when you may be more than conquerors ? Certainly, the use of sinful means doth come from secret unbelief and diffidence. Learn to trust God, and you will easily be subject to your governors*
Direct, xi. * Look not for too great matters in the world: take it but for that wilderness which is the way to the pro- mised land of rest.' And then you will not count it strange to meet with hard usage and sufferings from almost all. '* Beloved, think it not strange concerning the fiery trial, which is to try you, as if some strange thing happened to you ; but rejoice in that ye are partakers of the sufferings of Christ ^'' Are you content with God and heaven for your portion ? If not, how are you Christians ; if you are, you have small temptation to rebel or use unlawful means for earthly privileges °^. Paul saith, ** He took pleasure in persecution *"." Learn you to do so, and you will easily bear them.
Direct, xii. ' Abhor the popular spirit of envy^ which maketh the poor, for the most part, think odiously of the rich and their superiors ; because they have that which they had rather have themselves.' I have long observed it, that
»» Kora, viii.28. * Verse 32—35. ^ Matt. ▼. 10—12.
» 1 Pet. iv. 12, 13. °» Phil. iii. 7, 8. 11, 12. » 2 Cor. xii. 10.
k.*
» III.] CHRISTIAN POLITICS. 45
►r labouring people, are very apt to speak of the rich,
iber men speak of drunkards ; as if their very estates,
ity, and greatness were a vice**. And it is very
to flatter their own conscience, and delude themselves
imgrounded hopes of heaven. When they have not
Spirit of regenemtion and holiness, to witness their title
life, they think their poverty will serve the turn ;
will ordinarily say. That they hope God will not
Hiem in another world, because they have had their
ibis: bat they will easily believe, that almost all
great men go to hell. And when they read Luke
the rich man and Lazarus, they think they are the
\\, and read it as if God would save men merely for
poor, and damn men for being great and rich ; when
would themselves be as rich and great, if they knew
i attain it. They think that they are the maintainers
commonwealth, and the rich are the caterpillars of it,
upon their labours, like drones in the hive, or mice
*Yefmin that eat the honey, which the poor labouring
have long been gathering. For they are unacquainted
die labours and cares of their governors, and sensible
of their own. This envious spirit exceedingly disposeth
'poor to discontents, and tumults, and rebellions ; but it
tofGod*.
fJXreet. xiii. ' Keep not company with envious murmur-
at government ; for their words fret like a canker, and
sin is of an infecting kind.' What a multitude were
into the rebellion of Corah, who no doubt, were pro-
by the leader's discontented words. It seemeth they
for popularity. ** Ye take too much upon you, seeing
the' congregation are holy, every one of them, and the
is among them : wherefore then lift you up yourselves
the congregation of the Lord : Is it a small thing
kflMit thou hast brought us up out of a land that floweth with
■miSk. and honey, to kill us in the wilderness ; except thou
Ipake thyself altogether a prince over as ? Wilt thou pat
fHl the eyes of these men??'* What confidence, and • ■*•
■ UiKvcn. Hist. p. 140, Dicas impentorein orbb Epictetum^ Neroncnn bhii* 9ie sumiBO fastiffo, cam lerviret dlgoiH, impenret iodlgiiiis ; ovi- ■aloait qain aliqua bom gntta cordktiu. wL 15—17. r HMib. xvL 3. IS, 14.
46 CHRISTIAN DlRfiCTOHY. [t^ART IV.
what fair preteneen are here ? so probable and plaiurible to the people, that it id no wonder that mnltitBdiMft were carried to rebellion by it ? Though God disowned them by a dreadful judgment, and shewed whom he had chosen to be the goyemors of his people.
Direct, xiv. ' Keep humble, and take heed of pride.' The humble are ready to obey and yield, and not only to be subject to magistrates, but to all men, even voluntarily to be subject to them that cannot constrain them. '' Be all iDf you subject one to another V^ It is nolnxd uMifttetfora twig to bow, and for a humble soul to yield and obey another, in any thing that is lawful. But the proud take subjection for vassalage, and obedience for slavery^ and say, *' Who is Lord over us ; our tongues are our own ; what Lord shall control us ? Will we be made slaves to sneh and such"".*' "Only from pride cometh contention*.*' By causing impatience, it causeth disobedience atid sedition.
Direct, xv. ' Meddle not uncalled with the matters of superiors, and take not upon you to censure their actiottiii whom you have neither ability, fitness or authority to cen- sure/ How commonly will every tradesman and laboutw at his work, be censuring the counsels and government of the king; and speaking of things, which they never hsul means sufficiently to understand. Unless you had been upon the place, and heard all the debates and consultations, and understood all the circumstances and reasons of the business, how can you imagine that at so great a distance you are competent judges? Fear God, and judgd not that you be not judged *. If busybodies and meddlers with other men's matters, among equals, are condemned ^ ; much more when they meddle, and that censoriously, with the matters of their governors. If you would please Grod, know, and keep your places, as soldiers in an army, which is their comely order and their strength.
Direct, xvi. ' Consider the great temptations of the rich and great; and pity them that stand in so dangerous a station, instead of murmuring at them, or envying their, greatness.' You little know what you should be your-
« 1 Pet. V. 15. ' Psal. xii. 6, 7. Prw. rri. 18. xix. «3.
• Prov. xiii. 10. ' Matt. vii. 1— S.
» 2Thess. iii. 11. 1 Tim. v. 13. 1 P*t. iv. 15.
CHAP. III.] CHRISTIAN POLITICS. 47
selres, if you were in their places, and the worlds and the flesh, had so great a stroke at you, as they have at them. He that can swim in a calmer water, may be carried down a violent streanr. It is harder for that bird to fly, that hath many pound weights tied to keep her down, than that which hath but a straw to carry to her nest. It is harder mounting heaven-wards with lordships and kingdoms, than with your less impediments. Why do you not pity them that stand on the top of barren mountains, in the stroke of every storm and wind, when you dwell ib the quiet, fruitful vales ? Do you envy them that must go to heaven, as a camel through a needle's eye, if they come there ? And are you discon^ tented, that you are not in their condition ? Will you rebel and flght to make your salvation a» difficult as theirs ? Are you.so unthankful to Oted for your safer station, thai you murmur at it, and long to be in the more dangerous place ? £>tr6cf.riivf I. * Pray constantly and heartily for the spi- ritoftt tttd corporal welfare of your goTemors.' And you hAve reason to believe, that God who hath commanded you to put up such prayers, will not suffer them to be wholly lost, but will answer them some way to the benefit of them that perform the duty ^. And the very performance of it will do us much good of itself ; for it will keep the heart well disposed to our governors, and keep out all sinful de-* sires of their hurt ; or control them and cast them out, if they come in : prayer is the exercise of love and good de- sires; and exercise increasetb and confirmeth habits. If any ill wishes against your governors should steal into your minds, the next time you pray for them, conscience will ac- cuse you of hypocrisy, and either the sinful desires will cor- rupt''or end your prayers; or else your prayers will cast out those ill desires. Certainly the faithful, fervent prayers of the righteous, do prevail much with God : and things would go better than they do in the world, if we prayed for rulers as heartily as we ought.
Object. ' For all the prayers of the church, five parts of six of the world are yet idolaters, heathens, infidels, and Mahometans : and for all the prayers of the reformed churches, most of the Christian part of the world are drown- ed in Popery, or gross ignoreince and superstition^ and the
« 1 Tim. ii. 1—3.
48 CHRISTIAN DIRECTORY. [PART lY.
poor Greek churches have Mahometan or tyrannical govern nors, and carnal^ proud, usurping prelates domineer over the Roman church ; and there are but three Protestant kings on the whole earth! And among the Israelites themselves, who had priests and prophets to pray for their princes, a good king was so rare, that when you had named five or six over Judah, (and never an one after the division over Israel,) you scarce know where to find the rest. What good then do your prayers for kings and magistrates V
Answ. 1. As I said before, they keep the hearts of sub- jects in an holy, obedient frame. 2. Were it not for prayers, those few good ones would be fewer, or worse than th^ are ; and the bad ones might be worse, or at least do mote hurt to the church than they now do. 3. It is not to be ex- pected, that all should be granted in kind that believers pray for ; for then not only kings, but all the world should be converted and saved ; for we should pray for every one. But God who knoweth best how to distribute his mercies, and to honour himself, and refine his church by the malice and persecution of his enemies, will make his people's prayers a means of that measure of good which he will do for rulers, and by them in the world ; and that is enough to encourage us to pray. 4. And indeed, if when proud, ungodly world- lings have sold their souls by wicked means, to climb up into places of power, and command, and domineer over- others ; the prayers of the faithful should presently convert and save them all, because they are governors. This would seem to charge God with respect of persons, and defect of justice, and would drown the world in wickedness, treasons, bloodshed, and confusion, by encouraging men by flatteries,* or treacheries, or murders, to usurp such places, in which they may both gratify their lusts, and after save their souls, while the godly are obliged to pray them into heaven. It is no such hearing of prayers for governors which God hath promised. 5. And yet, I must observe, that most Christians are so cold and formal in their prayers for the rulers of the world, and of the church, that we have great reason to im- pute the unhappiness of governors, very much to their tieg^ lect ; almost all men are taken up so much with their own concernments, that they put off the public concernments of the world, and of the church and state, with a few cus-
CHAP. III.] CHRISTIAN POLITICS. 49
tomary, heartless words ; and understand not the meaning of the three first petitions of the Lord's prayer, and the rea- son of their precedency, or put them not up with that feel- ing, as they do the other three. If we could once observe, thai the generality of Christians were more earnest and im- portunate with God, for the hallowing of his name through all the world, and the coming of his kingdom, and the obey- ing of his vrill in earth, as it is in heaven, and the conveb- sion of the kings and kingdoms of the world, than for any of their personal concernments, I should take it for abetter prognostic of the happiness of kinga and kingdoms, than any that hath yet appeared in our days. And those that are taken up with the expectations of Christ's visible reign on earth, would find it a more lawful and comfortable way, to promote his government thus by his own appointed offi- cers, than to rebel against kings, and seek to pull them down, on pretence of setting up him that hath appointed them, whose kingdom (personally) is not of this world ^.
Direct, xviii. ' When you are tempted to dishonourable thoughts of your governors, look over the face of all the earth, and compare your case with the nationsof the world ; and then your murmurings may be turned into thankfulness for so great a mercy.' What cause hath God to difference us from other nations, and give us any more than an equal proportion of mercy with the rest of the world. Have we deserved to have a Christian king, when five parts of the world have rulers that are heathens and Mahometans ? Have we deserved to have a Protestant king, when all the world hath but two more ? How happy were the world, if it were so with all nations, as it is with us ? Remember how un- thankfulness forfeiteth our happiness.
Direct, xix. ' Consider as well the benefits which you receive by governors, as the sufferings which you undergo ;
y Object. Si id juris oibis obtineat statas religionis erit iiutabilis ; niutato regis •DiaMi i^oligio nmlabitiir. Besp. XJnicum hie solatiuiii in DiTiiia est providentia ; oanuaai aminos Dens in potestate sua habet ; scd speciali quodam modo cor regis in maoo Domini. Deos et per bonos et per malos reges epos suuro operatur. Inter- doffl tranquillitas, interdom teropestas ecclesise utilior. Nempe si pius est qui im- parity A dil^ens lector sacns Scripturs, si assiduus in precibas, si £cclcsiae Catholi- de wverens, si peritos attente audiens, moltiini per ilium proficit Veritas. Sin dts- tortoest et oorrapto jodicio, pejus id ipsi cedit quam ecclesiae. Nam ipsum grave nanet JBdidum regb ecdcns, qui ccclesiam inultam non sinet. Grotius dc Imper« p. 210. John xviiL 36.
VOL. VI. E
50 .CHRISTIAN DIRECTORY, [PAETIV,
and especially cooBider of the common benefits^ and rwime them above your own.' He that knoweth what man ia, and what the world is, and what the temptations of great men are, and what he himself desenreth, and what need the best have of affliction, and what good they may get by the ri^ improvement of it, will never wonder nor grudge to havehiis earthly mercies mixed with cipsses, and to find some salt or Houjmess in the sauce of his pleasant dishes. For the most luscious is not of best concoction. And he that will iftore observe his few afflictions, than his many benefita, hatk much more selfish tenderness of the flesh, than ingenuous thankfulness to his benefactor. It is for your good that rulers are the ministers of God '. Perhaps you will think it strange, that I say to you (what I have oft said,) that I thiidL there are not very many rulers, no, not tyrants and persecu- tors so bad, but that the godly that live under them, do re- ceive fix)m their government more good than hurt; and (though it must be confessed, that better governors wouU do better, yet) almost the worst are better than none. And none are more beholden to God for magistrates, than the godly are> however none suffer so much by them in most places of the world <". My reason is, 1 . Because the mul- titude of the needy, and the dissolute prodigals, if they were all ungovemed, would tear out the throats of the mors wealthy and industrious, and as robbers use men in t|ieif houses, and on the highway, so would such persons use aft about them, and turn all into a constant war. And hereby all honest industry would be overthrown, while the firuit of men's labours were all at the mercy of every one that ii stronger than the owner ; and a robber can take away sA in a night, which you have been labouring for many years, or may set all on fire over your heads ; and more persons would be killed in these wars by those that sought their goods, than tyrants and persecutors use to kill (unless they be of the most cruel sort of all). 2. And it is plain, that in most
* Rom. xiii. 3—5.
^ DicuQt Stoici, sapientes non modoliberos esse verum et reges : cum st ifgnuis iroperium nemini obnozium, quod de sapientibus solb asseritur. Statuereei^ opoi* tere principem de bonis et nialis ; haec aatem malorum scire nemineiD. Similiter ad. magistratus, et jadicia ct oratoriam wlos illos idoneos, iieminemque malorum. Dwgt Laert. in Zenone.
ettAi?. 111.] enkisTlAN potrrrcs. 51
*
coiltttiie*, the uniyersul enmity of cdimpted nature to b^^ rfotis godlineiifi would inflame the rabble, if they were but ohgOYehied, to commit more marders and cruelties ufyon the godly, than most of the persecutor^ in the wotld have codl- <^fe£ Tet'I deny not,^ in moist places thei^ are ^ sober sort of ni^n of th^ middte rank Ant will hear reasoii, and are moi^ equal to religion than the highest or the lnywest usually are. But suppose these sober men were the more nutheh>uft; yet is the ▼lilgelr rabble the more violent, and if rulers res- trained them not, would leave few of the faithful alive oh earth. As many volumes as are written of themietrtyrs, Who have suflRsred by persecutors, I think they saved tUt KVies of many more than thi^y murdered. Though this is no thanks to them, it is a mercy to others : as many as Queen Mairy martyred, they had be^n far more if she had but tufned the rabble loose upon them and never meddled with them bi^ authority. I do not think Nero or Dioclesian martyred near so many, as the people turned loose upoti them would have done. M^ch more was Julian, a* pi^otector of the church fVom the popular rage, though in comparison of a Constantine Or a Theodosius, he was a plague. If you will but consider thus tiie benefits of your common protection, your thankftilhess for rulers would overcome your murmur- ings. In some places, and at some times, perhaps the peo- ple would favotir the Gospel, and flock after Christ, if rul^r^ hindered them not; but that would not be the ordinal^ case, and their inconstancy is so greats that what they bailt up one day in tbisir zeal, the next day they would puH down itt fiity.
Direct. ±x. ' Think not that any change of the form of government, would cure that which is caused by the peo- ple's sin, OtlJie common depravity of human nature.' Some think they can contrive such forms of government, as that rulers shaU be ablie to do no hurt: but either they will dis- able them to do good', or else tHeir engine is but glass, and will fail or break when it comes to execution. Men that are themselves so bad and unhumbled, as not to know how bad tHey are, and how bad mankind is, are still laying tbfe blame upon the form of government when any thing is amiss, and think by a change to find a cure. As if when an army is infected with the plague, or composed of cowards, the
62 CHRISTIAN DIRECTORY. [PART IV.
change of the general, or form of government, would prove a cure. But if a monarch be faulty, . in an aristocracy yo.u will but have many faulty governors for. one; and. in.a. de- mocracy a multitude of grants K
Direct, xxi, ' Set yourselves much more to study your duty to your governors, than the. duty of your governors to you ; as knowing,; that both your temporal and eternal happiness, depend much more upon yourselves, than upon them ''•' God doth not call you to study other men's duties so much as your. own. If your rulers sin, you shall not an- syier for it ; but. if you sin yourselves, you shall. If: you should live under the Turk, that would oppress and perse- cute you, your souls shall speed never the worse for this ; it is not you, but he that should be damned, for it. If you say, * But it is we that should be oppressed by it ;' I an- swer, 1. ;How small are temporal things to a true believej, in comparison of eternal things ? Have not you a greater hurt to fear, than the killing of your bodies by men*' ? 2» And even for this life, do you not believe that yo^r lives and liberties are in the power of Ood, and that he can relieve you from the oppression of all the. world, by less than a word, even by his will ? If you believe not this, you are atheists ; if you do, you must needs perceive that it concemeth you more to care for your, duty to your governors, than for theirs to you ; and not sq much to regard what you receive, as what you do ; nor how you are used by others, as how you behave yourselves to them. Be much more afraid lest you should be guilty of murmuring, dishonouring, disobeying, flattering, ,not praying for your governors, than lest you suffer any thing unjustly from them. ** Let none of you suffer as a murderer, or as a thief, x)r as an evil doer,, or as a busybody in other, men's matters; yet if any man suffer as
^ Earn rempsbliGaa optimam dieunt Stoici, <pst At mixta exregno et popolaii dominato, optimorumqae potentia. Diog. Laert. in Zenone.
^ Bad people make bad goremors ; in most places the people are to wflfnl and tenadooH of their nnfnl costems, thatt the 1>e8t rulers are notti>le to reform Uiefci. Yea, many a mler hath oast off his igoremment, h^ng weaned with nmtiiMMs mod obstinate people. Plato would not meddle with government in Ath^ps. QniapldiB aliisinstitutis et moribus assueverat. Diog. I^ert. in Platone. And many other philosophers that were fittest for goremment, refosed it on the same account, throu|^ the disobedience of the people.
^ Luke zii. 4.
CHAP. III.] CHRISTIAN POLITICS. 53
a Christian^ let him not be ashamed, but let him glorify God
oil this behalf. If ye be reproached for the name of
Christ, ye are happy \^ Liye so, that all your adversaries may be forced to say, as it was said of Daniel, *' We shall not find any occasion against this Daniel, except- we find it against him concerning the law of his Ood '•'' Let none be able justiy to pimish you as drunkards, or thieres, or slan- derers, or Ibmicators, or perjured, or deceivers, or rebellious, er seditious, and then- never f(^ar any sufibring for the sake of Christ or ri^iteousness. Yea, though you suffer as Christ himself did, under a false accusation of disloyalty, fear not the suffering nor the infamy, as long as you are free from the guilt See that all be well at home, and that you be not faulty against Gh>d or your governors, and then you ioay boldly comnut yourselves to God *.
Direct, xxii. *Tlie more religious any are, the more obedient should they be in all things lawful. Excel others in loyalty, as well as in piety.' Religion is so far from being a just pretence of rebellion, that it is the only effectual bond of sincere subjection and obedience.
Direet. xxiii. ' Therefore believe not them that would exempt the clergy from subjection to the civil powers.' As none should know thd law of God so well as they, so none flhOuld be more obedient to kings and states, when the law of God so evidently commuidetiL it Of thie read *^ Bilson of Christian Subjection** (who besides adany- others, saith enough of this). The arguments of the Papists from the supposed incapacity of pritiee», would exempt physicianSi and other art& and sciences, from under their government, as well as the clergy.
Dir^. XXIV. ^ Abase not magistrates so far, as to think dieir office and power extend not to matters of i^ligion, and the worship of God.' Were they only for the- low and cxmlemptibla matters of this worlds their office would be contemptible and low. To help you out in this, I shall an- swer some of the most common doubts.
Quest. I. * Is the civil magistrate judge in controversies. -of faith or worship ?*
Answ. It hath many a time grieved me to hear so easj^ a question frequently propounded, and pitifully answered, by
• i Pet. iv. 13—17. ' Dan. vi. 5. « 1 l^cU^ %&* ^*
^ CHRISTIAN DIR£CTORY. [PART I^.
audi as the public good required to have jbiad loore uAder^ (Itaudiug i^ suc)i thipgs. In a word, judgmep^t is pubiia or private* The private judgment, which ^^ potfaing but a ra^^ tional discerning of truth and duty, in order tp our own (^01^ and practice, beiongeth to every ratiopal person. T}|e public judgment is ever in order to execution. Ifow the ei^ecution is of two softs, 1. By thie ftword. 2. By Qpd's Word applied to the c^se and person* One is upeu the body or estate ; the other is upon the consciepce of the person, or of the church, to bring him to repentance, or to bind him to avoid qpmmunion with the church, and tho Qhurch to avoid communion with hm^' And thus ppblii^ judgment, is civil or ecclesiastical ; coercive and violent ip the ezecutioii ; or only upon copsepters and volunteers. In the first, the magistrate is the only judge, and the pastofA ip tlie second* About faith or worship, if the questioii be, ' Wji^o shajl be protected as orthodox, and who shall be pu- nished by th9 sword as heretical, idolatrous, or irreligious ;' here the magistrate is the only judge. If the question.be, ' Who shall be admitted to church communiopaaorthodpx> or ejected apd exopnimupicated as heretipat or prophftne ;' here the pastors are the proper judges. This is the txnUh apd this is engugb to end all the voluminous wrangliagi upon the qu^tion^ ' Who shall be judge V Apd to Wfmi^ the cavils of the Papists against the power pf pripoes in matters of religiop. It is pity that such gross and siUy so- phisms, in a cc^ that a. child may apswer, should debase Christiap princes, and take away their chief power, and g^ye }t to a proud and wrajaglipg clergy, to persecute apd diiyide the church with K
QueaL lu * May our oath of suprepu^y be lawfully taken, wherein the kipg is pronounced supreme governor in all eases ecclesiastical as well as civil 1*
Amuf» There is no reason of scruple to him tibat unde^ atandetb, 1* That the title * causes e.cclesiaatical ' ia. taken from the ancient usurpation of the pope and bis prehUes, who brought much of the magistrate's work into their «9urt8,
^ Of these things see my propositions of the difference of the magistral's and pastor's power to Dr. Lad. Moul.
* The 'Rex sacroram' amoag the Roraains, was debarred from exercising any magistracy. Piut. Rom, Quest. 63,
CHAP. III.] CHRISTIAN POLITICS. &5
umAw the name of 'causes ecclesiastical' 2. That oar oaaoiiBf and many declarations of our princes, have expound- ed it fuUy^ by disclainung all proper pastoral power.. 3. ThftI by ' governor ' is meant only one that governed) co- 6foiFely» or by sword ; so that it i^ no more than to swear ' That io all causes ecclesiastical, so far as co.erci¥e govern- ment ia required, it belongeth not to pope or prelates under Um; but to the king and his officers or courts alone:' or, '' That the kii^ is chief in governing by the sword in causes ecoleaiastical as well as civil.' So that if you put ' spiritual ' instead of ' ecclesiastical,' the word is taken materially, and not fonnaUy ; not that the king is chief in the spiritual go* vemment, by the keys of excommunication and absolution, Iwt that be is chief in the coercive government abont ^iri- tuftl matters, as before explained ^.
Que9i. III. ' Is not this to confound the church and state, and to give the pastor's power to the magistrate V
Answ. Not at all ; it is but to say that there may be need of die use both of the word and sword against the same persons* for the same offence ; and the magistrate only must use one, and the pastors the other. An heretical preacher may be silenced by the king upon pain of banishment, and sil^i^ed by the chnrch, upon pain of excommunication. Aim! what confusion is there in this?
Ones/* iv. * But hath not the king power in eases of church discipline, and excommunication itself?' .
Answ. There is a magistrate's discipline, and a pasto«at discipline* Discipline by the sword, is the magistrate's- work ; discipline by the Word is the pastor's work. And there is a coercive excommunication, and a pastoral excommunica- ti(m. To conunand upon pain of corporal punishment, that a heretic or impenitent, wicked man shall forbear the sacred ordinances and privileges, a magistrate may do ; but to com- mand it only upon Divine and spiritual penalties, belongeth Io the pastors of the church. The magistrate hath power over iheir very pastoral work, though he have not power iii it, so as to do it himself. Suppose but all the physicians of
k See Bilaoo of Subject, pp. «38. 256. Princes oiiljr be governors in things and v.«.j8 ecclesiastical ; that is, with the sword. But if jou uifer, * ergo/ bishops be i^ govemers in those things, meaning, no dispensers, guiders, ikm* directors oi those things, your conclusion is larger^ dec So p. 256.
CHRISTIAN DIRECTORY. [PART IV.
the mtion to be of ^diyine iiuititation, with their colleges and hospitals* and in the similitude you will see all the difficul- ties resolyed^ and the next question fully answered \ > Ctuest. ▼. ' Seeing the king, and the pastors of the church may command and judge to several ends in the same cause, suppose they should difier ; which of them should the church obey r
Afuw. Distinguish here, 1. Between a right judgment, and a wrong. 2. Between the matter in question ; which is either, 1. Proper in its primary state to the magistrate. 2. Or proper primarily to the pastor. 3. Or common ts both (though in several sorts of judgment). And so I an- swer the question thus.
1 . If it be a matter wherein God himself hath first deter- mined, and his officers do but judge in subordination to his • law, and declipre his will, then we must obey him that speak- eth according to the Word of God, if we can truly discern it ; and not him that we know goeth contrary to Grod "'. As if the magistrate should forbid communion with Arians or heretics, and the pastors command us to hold communion with them as no heretics; here the magistrate is to be obeyed (because God is to be obeyed) before the pastors, though it be in a matter of faith and worship. If you say,
' Thus you make all the people judges,' I answer you. And so you must make them such private judges, to discern their own duty, and so must every man ; or else you must rule them as beasts or madmen, and prove that there is no heaven or hell for any in the world but kings and pastors ; or, at least, that the people shall be saved or damned for nothing, but obeying or not obeying their governors ; and if you could prove that, you are never the nearer reconciling the contradictory commands of those governors.
2. But if the matter be not fore-determined by God>bat
* It was lomewbat iur that Carolus Magnus went, to be actual guide of all io bis chapel in reading even in all thdr stops, as it b at lai^^e declared by Abbas Ua- perg. Chro. p. 181.
■> Bishop Bilson p. SIS. We grant, they must rather haaard thdr fires, dan baptise princes which believe not, or distribute the Lord's mysteries to thera tiiat re- pent not, but give wilful and open signification of impiety, &c Beda Hist. Eedes* lib. ii. c 5« telleth us, That Melitus, bishop of London, (with Justus) was banished by the heirs of king Sabereth, because he would not give them the sacrament of tlie lord's supper, which they would needs have before they were baptised.
CHAP. III.] CHRISTIAN POLITICS. 57
left to man; then, 1. If it be the magistrate's proper work, we must obey the magistrate only. 2. If it be about the pastor's proper work, the pastor is to be obeyed ; .though the magistrate gainsay it, so be it h6 proceed according to the general rules of his instructions, and the matter be of weight. As if the magistrate and the pastors of the church do command different translations or expositions of the Bible'to be used, or one forbiddeth, and another command- eth the same individual person to be baptized, or receive the oacrament of the Lord's supper, or to be esteemed a mem- ber of the church; if the people know not which of them judgeth right, it seemeth to me they should first obey their pastors, because it is only in matters intimately pertaining to their office. I speak only of formal obedience, and that of the people only, for, materially, prudence may require us rather to do as the magistrate commandeth, 'quod, non quia,' to avoid a greater evil. And it is always supposed that we patiently bear the magistrate's penalties, when we obey not his commands. 3. But in points common to them both, the case is more difficult. But here you must further distinguish, first, between points equally common, and points unequally common; secondly, between determina- tions of good, or bad, on indifferent consequence as to the main end and interest of Ood and souls. 1. In points equally common to both, the magistrate is to be obeyed against the pastors ; because he is more properly a com- manding governor, and they are but the guides or gover- nors of volunteers ; and because, in such cases, the pastors themselves should obey the magistrate ; and therefore the people should first obey him ^» 2. Much more in points un-. equally common, which the magistrate is more concerned in than the pastors ; the magistrate is undoubtedly to be first obeyed. Of both, there might instances be given about the circumstantials or adjuncts of God's worship. As the place
^ Bhibop Andrews in Tort. Tort. p. 385. Cohibeat Regem IMacoaos, n cum indig- noB at, idque palam oonstet, accedat tamen ad sacramentnm : cohibeat et medicos si ad noziiini qv&d vel insalubre roanam admoveat : cohibeat et equiso inter equitandora •figat eqoam per locom prsraptam, ve! salebroaum* cni mhdt pericolam : etiamne modaeoi etiamne eqnisoni suo subjectns rex? Sed de majoripotestate loquitur; ted ea, ad rem noxiam procol arcendam. Qua in re charitatis semper potestas est naxima. Here yon see what church-government is, and how kings are under it, and how not, in Bishop Andrews' sense.
66 CHRISTIAN DIRECTORY. [FART I?.
of public wor&hip, tbe situatioiiy form, bells, fontSj polpiti, seats» precedency in seats, tables, cups, and other utensilB; churcli-boundii by parishes, church-K)maments, geiitui€8, habits, some councils, and their order, with other such like; in all which, ' cssteris paribus,' for my part I would rather obey the laws of the king, than the canons of the bishope, if they should disagree. 3. But in cases common to both, in which the pastor's office is more nearly and fully cot- cemed than the magistrate's, the case is more diflScult : u at what hour the church shall assemble ; what part of Scrip* tnre shall be read ; what text the minister shall preach <m; how long prayer, or sermon, or other churchrexerciaes shall be!; what prayers the minister shall use ; in what method hi shall preach ; and what doctrine he shall deliirer, ajBud the people hear ; with many such like. These do most Bcsriy belong to the pastoral office, to judge of as well as to execute ; but yet in some cases the magistrate may ixAoh pose his authority. And herein, 1. If the one party do de« termine clearly to the necessary presenration of religion, and the other to die ruin of it ; the disparity of consequentit Inaketh a great disparity in the case ; for here Ood himself hath predetermined, who commandeth that '' all be done to edification." As for instance, if a Christian magistrate o^ dain, that no assembly shall consist of abore forty or sa hundred persons, when there are so many preachers and places of meeting, that it is no detriment to men's souls ) and especially, when the danger of infection, or other eiril warran,tedi it, then I would obey that command of the mir gistrate, though the pastors of the church were against iU and commanded fuller meetings. But if a Julian shpuld command (he same thing, on purpose to wear outtheCShris- tian religion, and when it tendeth to the rum of men's soull» (as when preachers are so few, that either more must meet together, or most must be untaught, and excluded from God's worship,) here I would rather obey the pastors that command the contrary, because they do but deliver the com- mand of God, who determineth consequently of the neceB- sary means, when he determineth of the end. But if the consequents of the magistrate'^ and the pastor's commands should be equally indifferent, and neither of them discer-
:HAP. III.] CHRISTIAN POLITICS. 59
vibly good or bad, the difficulty then would be a,t the high- eBt» and such aa 1 Bhall not here presume to determine °. '
If o do^bt but the king is the supreme governor over all tha BidioQls, and physicians, and hospitals in the land, that m, he is the supreme in the civil coercive government: he is supreme magistrate over divines, physicians, and scho<d"' loast^rs ; but not the supreme divine^ physician, or school- master- When there is any work for the office of the ma- gistrate, that is, for the sword, among any of them, it be- longeth only to him, and not at all to them : but when there is any work for the divine, the physician, the schoolmaster^ or if yoM will, for the shoemaker, the taylor, the watch** maker^ this belongeth not to the king to do, or give parti- cular commands for : but yet it is all to be done under his government ; and on special causes he may make laws to force them all to do their several works aright, and to res- train them from abuses. As (to clear. the case in hand) the king is informed that physicians take too great fees of their patients, that some through ignorance, and some through covetousness give ill compounded medicines and pernicious drogpsi: no doubt but the king, by the advice of understand- ing men, may forbid the use of such drugs as are found per* niciouB to his subjects, and may regulate not only the fees, hut the compositions and attendances of physicians. But if he should command, that a man in a fever, or dropsy, or conaumption, shall have no medicine, but this or that, and 80 oft« md in such or such a dose, and with such or such a ^t; and the physicians whom my reason bindeth me to tniity (and perhaps my own experience also,) do tell me that ill these ttdngs are bad for me, and different tempera and accidents require different remedies, and that I am like to die, or hazard my health, if I obey not them contrary to the king's commands, here I should rather obey my physicians : partly, because else I should sin against God, who com- mandeth me the preservation of my life ; and partly, because this matter more belongeth to die physician, than to the
« BUflon, p. d99. saith, The election of bubops in those days belonged to the people, aiid not the prince, and though Valens by plain force placed Locius there, yet might the people lawfully reject him as no bishop, and cleave to Peter their right pastor.
60 CHRISTIAN DIRECTORY. [PART It.
magistrate. Mr. Richard Hooker, Eccles. Polit. lib. viii.pp: 223, 224., giveth you the reason more fully p.
Direct, xxv. ' Give not the magistrate's power to any other ; whether to the people, on pretence of their ' majes- tas realis,' (as they call it,) or to the pope, or prelates, or pastors of the church, upon pretence of authority from Christ, or of the distinction of ecclesiastical goyemmenf and civil.' The people's pretensions to natural authority, or real majesty, or collation of power, I have confuted be- fore, and more elsewhere. The pope's, prelate's, and pastor'fr power of the sword in causes ecclesiastical, is disproved so fvUy by Bishop Bilson ^ ubi supra,' and many more, that it is needless to say much more of it*i. All Protestants, s^ far as I know, sure agreed that no bishop or pastor hath any power of the sword, that is, of coercion, or force upon men's bodies, liberties, or estates, except as magistrates derived from their sovereign. Their spiritual power is only upon consenters, in the use of God's Word upon the conscience, either generally in preaching, or with personal applicatioii in discipline. No courts or commands can compel any to appear or submit, nor lay the mulct of a penny upon any, but by their own consent, or the magistrate's authorifyi But this the Papists will few of them confess : for if once the sword were taken from them, the world would quickly see that their church had the hearts of few of those multi- tudes, whom by fire and sword, they forced to seem their members ; or at least, that when the windows were opened, the light would quickly deliver poor souls from the servi- tude of those men of darkness. For then few would fear the imrighteous excoromunications of mere usurpers ^. It is
P Too many particular laws about little matters breed contention. Alex. Sevens would. have distinguished all orders of men by their apparel: sed hoc UlpiaiiOy et Paulo dispUcuit ; dicentibus plurimum lixarum fore» si fadles essent homines ad In- jvias* And the emperor yielded to them. Lamprid. in Alex. Sevems. L^mIm^ ubi leges multe, ibi lites mults, et vita moresque pravL Non multe leges bonos bhiki fadnnt, sed paucas fideliter servatas.
<i N. B. Que habet Andrews Tort Tort. p. 310. Qnando et apud vos dktio juris exterior, clavis proprie non sit: eamque vos multb saspe mandatu, qui laioorum in sorte sunt, exortes sane sacri ordinis universi.
* Lege Epist. CaroliCalvi ad Papam inter Hincmari Rhemends Epistdas Oont Papse Usurpationes. Isidor. Hispal. sent. iii. cap. 51. Cognoscant principes aecofi Deo debere se rationem reddere propter ecdesiam quam a Christo tuendam susci- piunt. Nam sive augeatur pax et disciplma ecdesiiB per fideles prindpes, nve solva-
CHAP. III.] CHRISTIAN POLITICS. . 61
a manifold, usurpation by which their kingdom is upheld. (For a kingdom it is rather to be called than a church.) L They usurp the power of the keys or ecclesiastical goyem- ment over all the world, and make themselves pastors of those churches, which they have nothing to do to govern. Their excommunications of princes or people, in other lands or churches that never took them for their pastors, is an usurpation the more odious, by how much the power usurp- ed is. more - holy, and the performance in so large a parish as the. whole, world, is naturally impossible to the Roman usurper. 2. Under the name of ecclesiastical jurisdiction, they usurp the magistrate's coercive power in such causes as they call ecclesiastical. 3. Yea, and they claim an immu- nily to their clergy from the civil government, as if they were; no subjects of the king, or the king had not power to punish. his offending subjects. 4. * In ordine ad spiritualia,' they claim yet more of the magistrate's power. 5. And one part of them give the pope directly in temporals a power over kings and kingdoms. 6. Their most eminent divines do ordinarily maintain, that the pope may excommu- nicate kings and interdict kingdoms, and that an excommu- nicated king is no king, and may be killed. It is an article of their religion, determined of in one of their approved ge- neral councils, (Later, sub. Innoc. III. Can. 3.) That if tem- poral lords will not exterminate heretics from' their lands, (such as the Albigenses, that denied transubstantiation, men- tioned can. 2.) the pope may give their dominions to others, and absolve their vassals from their fealty. And when some of late would have so far salved their honour, as to invali- date the. authority of that council, they will not endure it, but have strenuously vindicated it ; and indeed whatever it be to us, with them it is already enrolled among the approv- ed general councils. Between the Erastians who would liave no government, but by magistrates, and the Papists, who give die magistrate's power to the pope and his pre- lates, the Jtruth is in the middle ; that the pastors have a
tor, ille ab eis mtioaeinezigit, qui eonun potestati suam eccledam credidit. Leo Epist. •dXieoiwiD Imp. Debes incaDCtanter advertere, regiam potestatem, tibi non solum ad mundi regknen, sed maxine ad ecdesue presidium esse collatam. See tbe judg- aentof J. Paririensis, Frandscus Victoria, and Widdriogton in Grot, de Imper. p. 23. Lege Lad. Molinffii Discourse of the Powers of Cardinal Chigi.
63 CHUISTIAN DIRBCTORY. [PARt tV;
nmiciative and ditiectirre power from Chriat^ and adi^tjiplitie to esercise by th^ Word alone^ on yolunteere ; nnlch like Uie power of a philosopher in his school, or a phyjMoiaii in lus hospital, supposing them to be by divine ri^t»> '
Direct, xxvi. ' Refuse imH to iwroaraHeyanee' to yoti# lawfal soirereign/ llrough oaths are fearfiil, aoid not to^ tie taken without weighty canse, yet are th^ not to be refhsdd when the eause is weighty, as here it is. Must the 8<rn^ reign be sworn to do his office for you, and must he uiid^r^ take so hard and perilous a charge for you, which he ift no way able to go through, if his subjects be not faithful to llilft? And shall those subjects refuse to promise and swear fide- lity ? This is against all reason and equity.
Direct, xxvii. 'Think not that ei^er the pope, oMtfiy power in the world, can dispense with this yonr oath, or ab^ solve you from the bond of it, or save you from the punish- ment due from God, to the perjured and perfidious^* Of this see what I have written before against perjui^.
Direct, xxviii. ' Do nothing that tendeth to bring the sacred bonds of oaths, into an irreligious contempt, #r to make men take the horrid crime of pequry to be a little sift/ Sovereigns have no sufficient security of the fidelity of their subjects, or of their lives, or kingdoms ; if once oaths and ea^Fenanta be made light of, and men can play fast and loost with the bonds of God, which lie npoo theuL He is vittuaHy a traitor to princes and states, who would bring perj>iirf and perfidiousness into credit, and teacheth men to violate oaitfai and vows« For there is no keeping up humim societies and governments, where there is no trust to be put in one alio- ther« And there is no trust to be put in that mail, that maketh no conscience of an oath or vow '.
Direct/xxix. * Be ready to your power to defend yow governors, against all treasons, conspiracies, and reb^ lions ^' For this is a great part of the duty of your rel»r' tion. The wisdom and goodness necessary to govemmenty is much personal in the governors themselves; but tb^
* Perjurii pcsna divina exitiami humana dedecus. Cicero. Agesilaus sent thanks to lib enemies for their perjury, as making then no question of their overthrow. P(S^ . juri numinis contemptores. Plutarch. Theodosins execrabatur cum legisi»t waptf^ btaro doroinantium, praecipue perfidos et ingratos. Paul. Diaconus, h 2.
' See the inst&nceof loyalty in Mascelzer against his own brother Gildo (a rebeO Paul. Diacon. lib. iii* initio.
CHAP. III.] CHRISTIAN POI.ITICS. 63
strength (witbont which laws cannot be executed, nor the people preserved) is in the people, and the prince's interest in them : therefore if you withdraw your help, in time of need, you desert and betray your fulers, whom you should defenid. If you say. It is they that are your protectors : I answer. True; but by yourselves. They protect you by wisdoin> counsel, and authority, and you must protect them Iqr obedience and strength. Would you have them protect you rather by mercenaries or foreigners ? If not, you must be willing to do your parts, and not think it enough in trea« 8ons» invasions, or rebellions, to sit still and save your8elve», and let him that can lay hold on the crown, possess it. What prince would be the governor of a people, that he knew would forsake him in his need?
Direct, xxx. ' Murmur not at the payment of those ne- cessary tributes, by which the common safety must be pre- served, and the due honor of your gov^hiors kept up.' Sor- did covetousBMM hath been the ruin of many a common- wealth. When every one is shifting for himself, and saving his own, and murmuring at the charge by which their safety nnist be defended, as if kings could fight for them, without men and money : this selfishness is the most pemrcious enemy to government, and to the common good. Tribute and honour must be paid to whom it doth belong. *' For they are God's ministers, attending continually on this, very thing V And none of your goods or cabins will be saved, if by your covetousness the ship should perish.
Direct* xxxi. ^Resist not, where you cannot actually obey : and let no appearance of probable good that might come to yovrselves, or the church by any unlawful means, (as treason, sedition, or rebellion) ever tempt you to it.' For evil must not be done, that good may come by it : and all evil means are but palliate and deceitful cures, that seem to help a little while, but will leave the malady more perilous at last, than it was before. As it is possible, that lying or perjury might be used to the seeming service of a governor at the time, which yet would prepare for his after danger, by teaching men perfidiousness ; even so rebellions and treasons may seem at present to be very conducible to the ends of a people or party that think themselves oppressed i
° Rom. xiii. 6, 7.
64 CHRISTIAN DIRECTORY. [PART IV.
but in the end it will leave them much worse than it found them*.
Object. ' But if we must let rulers destroy us at their pleasure, the Gospel will be rooted out of the earth : when they know that we hold it unlawful to resist them, they will be emboldened to destroy us, and sport themselves in our blood : as the Papists did by the poor Albigenses, &c.'
Amw. All this did signify something if there were no God, that can more easily restrain and destroy them at his pleasure, than they can destroy or injure you. But if there, be a God, and all the world is in his hand, and with a word he can speak them all into dust ; and if this God be engaged to protect you, and hath told you, that the very hairs of your head sure numbered, and more regardeth his honour, and Gospel, and church, than you do, and accounteth his servants as the apple of his eye, and hath promised to hear them and avenge them speedily, and forbid them to avenge themselves ; then it is but atheistical distrust of Gk>d, to save yourselves by sinful means, as if God either could not, or would not do it : thus he that saveth his life shall lose it Do you beliei^ that 'you are in the hands of Christ, and that men cannot touch you but by his permission ; and that he will turn all your sufferings to your exceeding be- nefit? And yet will you venture on sin and hell to escape such sufferings from men ? Wolves, and bears, and lions, that fight most for themselves, are hated and destroyed by all ; so that there are but few of them in the land. But though a hundred sheep will run before a little dbg, the master of them taketh care for their preservation. And little children that cannot go out of the way from a horse or cart, every one is afraid of hurting. If Christians behaved themselves with that eminent love, and lowliness, and meek- ' ness, and patience, and harmlessness, as their Lord hath taught them and required, perhaps the very cruelty and ma- lice of their enemies would abate and relent ; and " when a
* Bilson of Subject, p. 236. Princes have no right to call or confirm preachers, but to receive such as be sent of God, and give them liberty for their preaching; and security for their persons: and if princes refuse so to do, God's labourers must go forward with that which is commanded them from heaven; not by disturbing printes from their thrones, nor invading their realms, as your holy father doth, and dafendeth be may do ; but by mildly submitting themselves to the powers on earth, and meekly suffering for the defence of the truth, what they shall inflict. So he.
CHAP. Ill,] CHRISTIAN POLITICS. 65
man'^ ways please God, he would make his enemies to be at peace with him ^ ;" but if not^ their fury would but hasten us to our joy and glory. Yet note, that I speak all this only against rebellion, and unlawful arms and acts.
Direct, xxxii. ' Obey inferior magistrates according to the authority derived to them from the supreme, but never against the supreme, from whom it is derived.' The same reasons which oblige you to obey the personal commands of the king, do bind you also to obey the lowest constable, or other officer : for they are necessary instruments of the so- vereign power, and if you obey not them, the obedience of the sovereign signifieth almost nothing. But no man is bound to obey them beyond the measure of their authority; much less against those that give them their authority.
Direct, xxxiii. * No human power is at all to be obeyed against God : for they have no power, but what they receive from God ; and all that is from him, is for him. He giveth no power against himself; he is the first efficient, the chief dirigent, and ultimate, final cause of all'/ It is no act of authority, but resistance of his authority, which contradict- eth his law, and is against him. All human laws are sub- servient to his laws, and not co-ordiuate> much less superior. Therefore ihey are ' ipso facto' null, or have no obligation, i^hich are against him : yet is not the office itself null, when it is in some things thus abused ; nor the magistrate's power null^ as to other things. No man must commit the least sin against God, to please the greatest prince on earth, or to avoid the greatest corporal suffering *. " Fear not them that can kill the body, and after that have no more that they can do ; but fear him, who is able to destroy both body and soul in hell : yea, I say unto you, fear him **." " Whe- ther W6 ottght to obey God rather than men, judge ye*,** " Not fearing the wrath of the king : for he endured, as seeing him tiiat is invisible. Others were tortured, not ac- cepting deliverance*,'' 8cc. " Be it known unto thee, O
y Prov. xvi. 7. ■ Rom. xiii. 1—4. xl. 36.
* Si aliquid josserit proconsul, aliod jubeat imperator, uunquid dubitatur, illo coDtempto, illi esse serviendoni ? ^rgo si aliud iniperator, aliud jubeat Deus, quid jiidicatar? Major potestes Deus: da veuiam O imperator. August, de Verb. Do- min. Matt. Serm. 6.
b Lake zU. 4. « Acts v. ^9* <> Heb. xi. 27. 35.
VOL. VI. F
66 CHRISTIAN DIRECTORY. [PART IV.
king, that we will not senre thy gods^ nor woTBhip the gol- den image V &c.
Object. ' If we are not obliged to obey, we are not obliged to suffer : for the law obligeth primarily to obedience, and only ^secondarily 'ad poenam,' for want of obedience. .Th^efore where there is no primary obligation to obedience, there is no secondary obligation to punishment.'
Amw. The word 'obligation,' being metaphorical, must in controversy be explained by its proper terms. The law doth first ^ constituere deb'itum obedientise, et propter inobedientiam debitum'poenee.' Here then you must distinguish, 1. Between obligation Mn foro con- scientise,' and * in foro humane' 2. Between an obli- gation/ ad poeniemi' by that law of man, and an obligation ' ad patiendum' by another divine law. And so the answer is this : first. If the higher powers, e. g. forbid the apostles to preach upon pain of death or scourging, the djuenan both of the obedience and the penalty, is really null^ki point of conscience ; however * in foro humane' they are both due ; thatis^ so falsely reputed in that court: th^efore the apos- tles are bound to preach notwithstanding the prohibition, and so far as God alloweth they may resist the penalty, that is, by flying : for properly there is neither ' debitum* obe- dientise nee pcense.' Secondly, But then God himself obli- geth them not to '^ resist the higher powers ^" and '' in their patience to possess their souls." So that from this com- mand of God, there is a true obligation ' ad patiendum,' to patient suffering and non-resistance, though from the law of man against their preaching, there was no true obligation ' aut ad obedientiam, aut ad poenam.' This is the true reso- lution of this sophism.
Direct, xxxiv. 'It is one of the most needful duties to governors, for those that have a call and opportunity (as their pastors) to tell them wisely and submissively of those sins which are the greatest enemies to their souls ; and not j the smallest enemies to their government, and the public ] peace ^.' All Christians will confess, that sin is the oniyfbr-
» Dan. iii. 18. ' Rom. xiii. 1—3.
ff Veins est vcramqoe dictum, Miser est imperator cui vera retioentur. Gntius de Imp. p* 2;45. Principi consule non duldora, sed optima * Is one of Solon's tea* lences in Laert.'de Solon. Therefore it is a horrid villan^ iu the Jesuits, wluch ii
CHAP. III.] CHRISTIAN POLITICS. 67
feiture of God's protection, and the cause of his displea9ure, and consequently the only danger to the soul, and the great- est enemy to the land. And that the sins of rulers, whether personal^ or in their government, have a far more dangerous influence upon the public state, than the sins of other men. Yea, the very sins which upon true repentance may be par- doned as to Uie everlasting punishment, may yet be unpar- doned as to the public ruin of a state: as the sad instance of Manasseh sheweth. " Notwithstanding the Lord turnetl not from the fierceness of his great wrath, wherewith his an- gejr was kindled against Judah, because of ^11 the provoca- tions that Manasseh had provoked him withal **." " Surely at the commandment of the Lord came this upon Judah, to remove them out of his sight for the sins of Manasseh ac- cording to all that he did ; and also for the innocent blood that he shed (for he filled Jerusalem with innocent blood) which the Lord would not pardon^" And yet this was after Josiah had reformed : so Solomon's sin did cause the rend- ing of the ten tribes from hjs son's kingdom : yea, the bearr ing with the high places, was a provoking sin in kings, that otherwise were upright. Therefore sin being the fire in the thatch, the quenching of it must needs be an act of duty and fidelity to governors : and those that tempt them to it, or sooth and flatter them in it, are the greatest enemies they have. But yet it is not every man that must reprove a go- vemoir, but thpse that have a call and opportunity ; nor most it be done by them imperiously, or reproaclifully, or publicly to their dishonour, but privately, humbly, and with love, honour, reverence and submissiveness.
Object. * But great men have great spirits, and are impa-
expressed in Secret Instruct, in Arcanis Jesuit, pp. 5—8. 11 . To indulge great men and prinoes in those opinimis and sins wliich please them, and to be on that side that their liberty requireth, to keep their fevour to the society. So Maffaeinusylib. iii. c. ■II. in ^taiptiua LoyoisB. Alexander Severua so greatly hated flatterers, that Lam* pridioi aaith, Siquis caput flexisset aut blandins aliquid dixisset, uti adulator, tel ah^ jidebatur, si loci ejus qualitas pateretur ; vel ridebatur ingenti cachinno, si ejus dig- ritas gnaviori saljacere non posset injuria. Venit ad Attilam post victoriam Marul- Ins poeta ejos temporis egregius, oompositumque in adnlationem carmen redtavit : in quo ubi Attila per inlerpretem cognovit se Deum et Divina stirpe ortum vanissime prsn- dicari, aspematus sacrilegs adulationis irapudentiara, cum autore ciirmen exuri ju*(se- rat : a qua sereritate subinde temperavit, ne scriptores ciet^ a iaudibas ipsius cele^ bnuidis terrerentur. Callimach. Exp. in Attila, p. S53. k % Kings xxiii. «6* ^ % Kiiif;s xxiv. ^ 4«
t}8 CHRISTIAN DIRECTORY. [PART IV.
tient of reproof, and I am not bound to that which will do no good, but ruin me/
Answ. 1. It is an abuse of your superiors, to censure them to be so proud and brutish, as not to consider that they are the subjects of God, and have souls to save or lose, as well as others : will you judge so hardly of them befDre trial, as if they were far worse and more foolish than the poor, and take this abuse of them to be an excuse for your other sin ? No doubt there are good rulers in the world, that will say to Christ's ministers, as the Prince Elector Pa- latine did to Pijtiscus, charging him to t^U him plainly of his faults, when he chose him to be the * Pastor Aulicus^f
2. How know you beforehand what success your words will hate ? Hath the Word of God well managed no power? Yea, to make even bad men good ? Can you love your ru- lers, and yet give up their souls in despair, and all for fear of suffering by them ?
3. What if you do suffer in the doing of your duty? Have you not learned to serve God on such terms as thos^? Or do you think it will prove it to be no duty, because it will bring suffering on you ? These reasons savour not of faith.
Direct, xxxv. * Think not that it is unlawful to obey in tevery thing which is unlawfully commanded.- It may in many cases be the subject's duty, to obey the magistrate who sinfully commandeth him. For all the magistrate's * sins in commanding, do not enter into the matter or sub- stance of the thing commanded : if a prince command me to do the greatest duty, in an ill design, to some selfish end, it is his sin sato command ; but yet that command must be obey- ed (to better ends). Nay, the matter of the command may be sinful in the commander, and not in the obeyer. If I be commanded without any just reason to hunt a feather, it is his sin that causelessly commandeth me so to lose my time ; and it yet may be my sin to disobey it, white the thing is lawful ; else servants and children must prove all to be needful, as well as lawful, which is commanded them be- fore they must obey. Or the command may at the same time be evil by accident, and the obedience good by acci- dent, and ' per se.' Very good accidents, consequence or
k Mekh. Adam, in vit. Barth. Pitisci.
CHAP. Ill*] CHRISTIAN POLITICS. 69
effects* may belong to our obedience, when the accidents of the command itself are 'evil. I could ^iye you abundance of instances of these things.
Direct, xxxvi* ' Yet is not all to be obeyed that is evil but by. accident, nor all to be disobeyed that is so : but the accidents must be compared ; and if the obedience will do more good than harm, we must obey ; if it will evidently do more harm than good, we must not do rt.' Most of the sins in the world* are evil by accident only, and not in the sim- ple act denuded of its accidents, circumstances or conse- quents. You may not sell poison to him that you know would poison himself with it, though to sell poison of itself be lawful. Though it be lawful simply to lend a sword,.yet not to a traitor that you know would kill the king with it, no, nor to one that would kill his father, his neighbour ot himself. A command would not excuse such an act from sin. He was slain by David, that killed Saul at his own command, and if he had but lent him his sword to do it, it had been his sin* Yet some evil accidents may be weighed down by greater evils, which would evidently follow upon the not doing of the thing commanded*.
Direct. xxxYiu 'In the question, Whether human laws bind conscience, the doubt is not of that nature, as to have necessary influence upon your practice. For all agree, ihat they bind the subject to obedience, and that God's law i>indeth us to obey them.' And if Ood's law bind us to obey man's law, and «o to disobey them, be materially ia sin against God's law ; this is as much as is needful to resolve you in respect of practice. No doubt, man's law hath no primitive obliging power at all, but a derivative from God, and under him; and what is it to bind the conscience (an improper speech) but to bind the person to judge it his duty (' confKireO and so to do it ? And no doubt, but he is bound to judge it his duty, that is, immediately by human law,^ and remotely by Divine law, and so the contrary to be a sin proximately against man, and ultimately against God. This is plain, and the rest is but logomachy.
Direct, xxxviii. * The question is much harder. Whe- ther the violation of every human penal law be a sin against
I It was one of the Roman laws of the TweWe Tables, Justa iniperia sunto, iis- que dves modette ac tine recasatione parento.
70 CHRISTIAN DIRECTORY. [PART iV.
God, though a man submit to the penalty? ' (And the de- sert of every sin is death.) Master Richard Hooker's last book unhappily ended before he gave us the full reason of his judgment in this, case, these being his last words: " Howbeit, too rigorous it were, that the breach of every human law, should be a deadly sin : a mean there is between
those extremities, if so be we can find it out" /* Ame-
sius hath diligently discussed it, and many others. The reason for the affirmative is. Because God bindeth us to obey all the lawful commands of our governors ; and suffer- ing the penalty, is not obeying ; the penalty being not the primary intention of the lawgiver, but the duty ; and the penalty only to enforce the duty : and though the suffering of it satisfy man, it satisfieth not God, whose law we break by disobeying. Those that are for the negative, say. That God binding us but to obey the magistrate, and his law binding but ' aut ad obedientiam, aut ad poenam,' I fulfil his will, if I either do or suffer : if I obey not, I please him by satisfying for my disobedience. And it is nond of his will, that my choosing the penalty, should be my sin or dam- nation. To this it is replied. That the law bindeth ' ad p<B- nam,' but on supposition of disobedience ; and that disobe- dience is forbidden of God : and the penalty satisfieth not God, though it satisfy man. The other rejoins. That itsa^ tisfieth God, in that it satisfieth man; because God's law is but to give force to man's, according to the nature of it» If this hold, then no disobedience at all is a sin in him that suffer- eth the penalty. In so hard a case, because more distinolicm is necessary to the explication, than most readers are wil- ling to be troubled with, I shall now give you but this brief decision '^^ There are some penalties which fulfil the mir gistrate's own will as much as obedience, which indeed have more of the nature of a commutation, than of penalty i (as he that watcheth not or mendeth not the highways, shall pay so mudi to hire another to do it. He that shooteth not so oft in a year,..shall pay so much : he that eateth flesh in Lent, shall pay so much to the poor : he that repaireth not his hedges, shall pay so much :) and so in most amerce- ments, and divers penal laws ; in which, we have reason to
n £ccl. Poiit. lib. viii. p. 224.
ff On second thoughts thb case is mure fully opened afterwards.
CHAP. III.] CHRISTIAN POLITICS. 71
judg&» that the penalty satisfieth the lawgiver fully, and that he leaveth it to our choice. In these cases I think we need not aflUct ourselves with the conscience or fear of sin- ning against God. But there are other penal laws, in which the penalty is not desired for itself, and is supposed to be but an imperfect satisfaction to the lawgiver's will, and that he doth not freely leave us to our choice, but had rather we obeyed than suffered ; only he imposeth no greater a penal- ty, either because there is no greater in his power, or some inconvenience prohibiteth : in this case I should fear my disobedience were a sin, though I suffered the penalty. (Still supposing it an act that he had power to command me.)
Direct, xxxix. 'Take heed of the pernicious design of those atheistical politicians, that would make the world be- lieve, that all that is excellent among men, is at enmity with moniarchy, yea, and government itself ; and take heed on the other side, that the most excellent things be not turned against it by abuse.'
Here I have two dangers to advertise you to beware : the first is of some Machiavelian pernicious principles, and the second of some erronebus unchristian practices.
For the first, there are two sorts of atheistical politicians guilty of them. The first sort are some atheistical flatterers, that to engc^ monarchs against all that is good, would make, them believe that all that is good is against them and their interest. By which means, while their design is to steal the help of princes, to cast out all that is good from the world, they are most pernicious underminers of mo- narchy itself. For what readier way to set all the world agaitist it, than to make them believe that it standeth at eaadtf to all that is good. These secret enemies would set up a leviathan to be the butt of common enmity and oppo»^ ntion.
The other sort are the professed enemies of monarchy, who in their zeal for popular government, do bring in aJl that is excellent, as, if it were, adverse to monarchy. 1. They would (both) set it at enmity with politicians. 2. With lawyers. 3. With history. 4. With learning. 5, With divines. 6. With all Christian religion. 7. And with humanity itself.
72 CHRISTIAN DIRECTORY. [PART IV*
Object. !• ' The painters of the leTiathan scorn all poli- tics, as ignorant of -the power of monarchs, except tiie athe- istical inventions of their own brains. And the adversaries of monarchy say. The reading of politics .will satisfy mea against monarchy ; for in them you ordiparily find that the ' knajestas realis' is in the people, and the ' majestas persona-. - lis' in the prince ; that the prince receiveth all his power from the people, to whom it is first given, and to whom it may be forfeited and escheat : with much more of the Uke^ as is to be seen in politicians of all religions.'
Amw. 1. It is. not all politics that go upon those prin^ ciples: and one mistake in writers is no disgrace to the true doctrine of politics, which may be vindicated from such mis- takes. 2. As almost all authors of politics take monarchy for a lawful species of government, so most or very many (especially of the mode;:ns) do take it to be the most pxcel* lent sort of unmixed government Therefore they are np; enemies to it.
Object. II. * For lawyers they say. That 1. Civilians set up reason so high, that they dangerously measure the power of mpnarchs by it ; insomuch, that the most famous pair of zealous and learned defenders of monarchy^ Barclay an4 Grotius, do.assign many cases, in which it is lawful to re- sist princes by- arms, and more thsqi 90 ^. 2. And the coivir mon lawyers^ they say, are ail for the law, and ref^dy to say as Hooker, *' Lex facit regem ; " and what power the kiQg hath, he hath it by law* The bounds are known, p. 218« He is 'singulis major, et universis minor,' &c/
Anstt). 1. Sure the Roman civil law« were not against monarchy, when monarchs made so many of them. Aii4 what power reason truly hath, it hath from God, whom none can over-top ; and that which reason is abused unjustly to defend, may be well contradicted by reason indeed* 2^ And what power the laws of the land have, they hc^ve by the king's consenti^nd act : and it is strange impudence to pretend, that his own laws are against him. If aily.misin^ terpret them, he may be confuted.
Object. III. ' For historians, say they. Be but well-versed in ancient history, Greek and Roman, and you shall find iheta speak so ill of monarchy, and so much for popularity,
** Leg. quae de Grotio post, p. 731.
CHAP. III.] CHRISTIAN POLITICS. T3
and liberty^ and magnifying so much the defenders of the people's liberty againBt inonarchs* that it will secretly steal the dislike of monarchy, and the love of popular liberty in- to your minds p.'
. Amw. It must be considered in what times and places the ancient Greek and Roman historians did live "). They that lived where popular government was in force and credit, wrote according to the time and government which they lived under ; yet do they extol the virtues and heroic acts of monarchs, and often speak of the vulgar giddiness and in* constancy. And for my part, I think he that readeth in them tibiose popular tumults, irrationalities, furies, incon- stancies, cruelties, which even in Rome and Athens they committed, and all historians record ; will i*ather find his heart much alienated from such democratical confusions; And die historians of other times and places do write as much for monarchy, as they did for democracy.
Olged. iv. 'Some of them revile at Aristotle and all universities, and say. That while multitudes must be tasters and pretenders to the learning which they never can tho- roughly attain, they read many dangerous books, and re* oeiye &lse notions ; and these half-witted men, are the dis- turbers of all societies. Do you not see, say they, that the two strongest kingdoms in the world, are kept up by keep<«> ing the subjects ignorant. The Greek and Latin empires were ruined by the contention of men that did pretend to learning. The Turk keepeth all in quiet by suppressing it e and the pope confineth it almost all to his instruments in government, and keepeth the common people in ignorance ; whiob keepeth them firom matter of quarrel and disobe- diiNioeV
Amw. I hope you will not say, that Rome or Athens of old did take this course. And we will not deny, but men
P So HoUingsbed m^keth Parliaments so mighty as to take down the greatest kings, &C. /
^ Ai Aug. Tnij. the Antoidnes, &c« it is confessed that most histDiians write much for liberty against tyranny. But the heathens do it much more than the Chris- tiaas.
' Lan^us saith, that in his own hearing, Jodocos Praeses Senat. Mechlin. Mag- na eODtentione tuebatar, neminem posse vel unins legis intelligentiam consequi, qui qoioqaam scifet in bonis literis, et addebat, vix esse tres in orbe qui leges Caesareas mtelligerent.
74 CHRISTIAN DIRECTORY. [PART IV,
of knowledge are more subject to debates, and questionings, and quarrels^ about right and wrong, than men of utter ig- norance are. Beasts fall not out about crowns or kingdoms, as men do. Dogs and swine will not scramble for gold, as men will do, if you cast it among them : and it is easier to keep swine or sheep quiet, than men ; and yet it is not bet^ ter to be swine or sheep, than men ; nor to be governors of beasts, than men. Dead men are quieter, than the living, and blind men will submit to be led more easily than those that see ; and yet it is not better to be a king of brutes, or ' blind men, or dead men, than of the living that have their sight. A king of men that have many disagreements, is better than a king of beasts that all agree. And yet true knowledge tendeth to concord, and to the surest and most constant obedience.
Object. V. ' But their chief calumniations are against divines. They say. That divines make a trade of religion, and under pretence of divine laws, and conscience, and ec- clesiastical discipline, they subjugate both princes and peo- ple to their willj, and set up courts which they call ecclesi- astical, and keep the people in dependance on their dic^ tates, and teach them to disobey upon pretence that Ood' is against the matter of their obedience ; and also by contends ing for their opinions, or for superiority and domination^over one another, tiiey fill kingdoms with quarrels, and break them into sects and factions, and are the chief disturbers of the public peace '.'
Answ. We cannot deny that carnal, ignorant, worldly, proud, unholy pastors, have been and are the great calamity of the churches : but that is no more disgrace to their office^ or to divinity, than it is to philosophy or reason, that phi- losophers have been ignorant, erroneous, divided, and con- tentious ; nor than it is to government, that kings and other rulers, have been imperfect, contentious, and fil- led the world with wars and bloodshed. Nay, I rather think that this is a proof of the excellency Qf divinity : as
* Read Bishop Andrews Tort. Tort., Bishop Bilson of Christian SubjecUoii, Robert Abbot, Jewel, Field, &c., who will fuller shew tliat true church-power is U0 way injurious to Jiings. De regum authoritate, quod ex jure divino non sit Tortus pio* bat : asseri enim scriptorum svntentia communi : at nee omnium, nee opdmoniB. Andr. Tort. Tort. p. 384.
t
CHAP. III.] CHRISTIAN POLITICS. 75
the reason of the foresaid imperfections and faultiness of philosophers and rulers, is because that philosophy and go^ vemment are things so excellent, that the corrupt, imperfect nature of man, will not reach so high, as to qualify any man to manage them, otherwise than with great defectiveness ; 80 also divinity, and the pastoral office, are things so excel- lent and sublime, that the nature of lapsed man will not reach to a capacity of being perfect in them. So that the figiultiness of the nature of man, compared with the excel- lency of the things to be known and practised by divines, is the cause of all these faults that they complain of; and na- ture's vitiosity, if any thing must be blamed. Certainly, the pastoral office hath men as free from ignorance, worldli- ness, pride and unquietness, as any calling in the world. To charge the faults of nature upon that profession, which only discovereth, but never caused them, yea, which would heal them, if they are to be healed on earth, judge whether this dealing be not foolish and injurious, and what will be the consequents if such unreasonable persons may be heard. And therefore, though leviathan and his spawn, among all thai is good, bring down divines, and the zealots for demo- cracy have gloried of their new forms of commonwealths, as inconsistent with a clergy, their glory is their shame to all but infidels. Let them help us to take down and cure the ignorance, pride, carnality, worldliness and contentiousness of the clergy, and we will be thankful to them ; but to quar- rel with the best of men for the common pravity of nature, and to reproach the most excellent science and function, because depraved nature cannot attain or manage them in perfection, this is but to play the professed enemies of man- kind.
(Mject^ vi. * These atheists or infidels also do spit their ?enom against Christianity «nd godliness itself, and would make princes believe, that the principles of it are contrary to their interest, iLnd to government and peace: and they fetch their cavils, 1. From the Scripture's contemptuous ex- pressions of worldly wealth and greatness. 2. From its prohibition of revenge and maintaining our own right. 3. From the setting it above all human laws ; and by its autho- rity and obscurity, filling the minds of men with scrupulo- sity. 4. From the divisions which religion occasioneth in
76 CHRISTIAN DIRECTORY. [PART IV.
the world : and 5. From the testimonies of the several sects against each other.' I shall answer them particnlarly, though but briefly.
Object. I. Say the infidel politicians, ' How can subjects have honourable thoughts of their superiors, when they be- lieve that to be the Word of God, wldcb speaketh so con- temptuously of them*? As Luke vi. 24. **Woe to you that are rich; for ye have received your consolation." Jamesv. 1— 3. " Go to now ye rich men, weep and howl for your miseries that shall come upon you.^^ Ver. 6, 6. " Ye have lived in pleasure on earth, and have been wan- ton Ye have condemned and killed the justn^-— /f Luke
xii. 21. xvi. The parable of the rich man and Laaarus is spoken to make men think of the rich as miserable, damned creatures. Ezek. xxi. 25. '' Thou profane, wicked prince of Israel/' Prov. xxv. 6. " Take away the wicked firom
before the king ." Prov.'x?cix. 12. " If a ruler hearken
to lies, all his servants are wicked ; " the contempt of great- ness is made a part of the Christian religion.'
Answ. 1. As if there were no difference between the con- tempt of riches and worldly proBperity, and the contempt of government? He is blind diat cannot see that riches and authority are not the same ; yea, that the over- valuing of riches is the cause of Seditions, and the disturbance of go- vernments, when the contempt of them removeth the chief impediments of obedience and peace. 2. And may not go- vernors be sufficiently honoured, unless they be exempted from the government of God ? And unless their sin most go for virtue ? And unless their duty, and their account, and the danger of their souls be treacherously concealed from them? God will not flatter dust and ashes ; great and small are alike to him. He is no respecter of persons: when you can save the greatest from death and judgment, then they may be excepted from all those duties which are
' Just such occasions as Papists bring agpdnst the Reformers, did the heathens hring against the Christians, as yon may see in Emiapius in .£desio. dt egpfegS flH viri et bellicosi confnsis perturbatisqne rebus omnibus debelksse Deos iocraeolis qni- dem, sed ab ayaritise crimine non puru manibus gloriabantur, sacril^um et iiapieta- tis crimen laudi sibi assumentes. lidem postea in sacra loca invexerunt Monachos, sic dictos homines quidem specie, sed vitam turpem porcorum more exigentes, qui in popatolo infinita et infimda scelera committebant, qoibus tamen pietatispars videba- tur, sacri loci reverentiam proculcari. O partiality !
CHAP. |II.] CHRISTIAN POLITICS. 77
needftd to their preparation. 3. And is it not strange, that God should teach men to contemn the power which he him- self ordaineth ? And which is his own ? Hath he set offi- cers over us, for the work of government, and doth he teach us to despise them ? There is no shew of any such thing in Scripture : there are no principles in the world that more highly advance and honour magistracy, than the Christian principles, unless you will make gods of them, as the Ro- man senate did of the Antonines, and other emperors.
Object. II. ' How can there be any government, when men must believe that they must not resist evil, but give place to wrath, and turn the other cheek to him that smiteth them, and give their coat to him that taketh away their cloak, and lend, asking for nothing again? . Is not this tp let thieves and violent, rapacious men rule all, and have t&eir will, and go unpunished ? What use is there then for courts and judges ? And when Christ commandeth his dis- ciples, that though die kings of the nations rule over them, and exercise authority, and are called benefactors, yet with them' it shall not be so ''.'
Anaw. These were the old cavils of Celsus, Porphyry, and Julian; but very impudent. As though love and pa- tience were against peace and government. Christ com- mandeth nothing in all these words, but that we love our neighbour as ourselves, and love his soul above our wealth, and that we do as we would be done by, and use not private revenge, and take not up the magistrate's work: and is this doctrine against government ? It is not magistrates, but ministers and private Christians, whom he commandeth not to resist evil, and not to exercise lordship,^ as the civil nders do. When it will do more hurt to the soul of another, th&n the benefit amounteth to, we must not seek our own right by law, nor must private men revenge themselves. All law- suits, and contentions, and hurting of others, which are in- consistent with loving them as ourselves, are forbidden in the Gospel. And when was government ever disturbed by such principles and practices as these ? ^ Nay, when was it disturbed but for want of these ? When was there any se- dition, rebellion or unlawful wars, but through self-love, and
• Rom. xii. l7. 19, 20. Luke vi. SR— 30. Matt. v. 39—41. Luke xxii. 25, 26.
78 CHRISTIAN DIRECTORY. [PART IV.
love of earthly thingft, and munt. <d kivs: to.
How easily might princes rule men, that are thus ruled by
love and patience ?
Object. III. 'Christianity teacheth men to obey the Scriptures before their governors, and to obey no law that is contrary to the Bible ; and when the Bible is so large, and hath so many passages hard to be understood, and easily perverted, some of these will be always interpreted against the laws of men ; and then they are taught to fear no man against God, and to endure any pains or death, and to be unmoved by all the penalties which should enforce obedi- ence; and to rejoice in^this as a blessed martyrdom, to the face of kings ; and those that punish them, are reproached as persecutors, and threatened with damnation, and made the vilest men on earth, and represented odious to all V
Answ. The sum of all this objection is. That there is a God. For if that be not denied, no man cimi deny that he is the Universal Governor of the world ; and that he hath his proper laws and judgment, and rewards and punishments, or that magistrates are his ministers, and have no power but from him; and consequently, that the commands, and threats^ and promises of God, are a thousand-fold more to be regarded, than those of men ^. He is a beast, and not a man that feareth not God more than man, and that feareth not hell more than bodily sufferings : and for the Scriptures, 1. Are they any harder to be und^stood than the law of nature itself? Surely the characters of the will of (Jod 'in natura rerum,' are much more obscure than in the Scriptures. Hath God sent so great a messenger from heaven, to open to mankind the mysteries of his kingdom, and tell them what is in the other world, and bring life and immor- tality to light, and yet shall his revelation be accused as
> Le Blanc in his Travels, p. 88. saith of some heathen kings. They are aO jea- lous of our religion, holding, that the Christians adore one God, great above the rest^ that will not suffer any others, and- that he sets a greater esteem and value «|ion in- nocent, poor and simple people, than upon the rich, kings and princes, tmd diat princes had need to preserve to themselves the affections and esteem of their sab- jects, to reign with greater ease.
y So Bishop Bilson of Subjection, p. 243. Princes be supreme ; not in respect that all things be subject to their wills, which were plain tyranny, not Christito autho- rity : but that all persons within their realms are bound to obey their laws^or aUde their pains. So p. 242.
CHAP. III.] CHRISTIAN POLITICS. 79
more ojbscure th^ nature itself is ? If an angel had been sent from heaven to any of these infidels by name, to tell them but the same that Scripture telleth us, sure they would not have reproached his message, with such accusations. 2. And are not the laws of the land about smaller matters, more voluminous and difficult? And shall that be made a matter of reproach to govemmeat ? And for misinterpreta- tion, it is the fault of human nature, that is ignorant and rash, and not of the Scriptures. Will you tell God, that you witt not obey him, unless he will make his laws so, as BO^aaa^ can misinterpret them ? When or where were there ever such laws? God will be God, and Judge of the world, whether you will or not : and he will not be an underling to men, nor set their laws above his own, to avoid your accu- sations* If there be another life of joy or misery, it is ne- cessary that there be laws according to which those rewards and punishments are to be adjudged. And if rulers oppose those who are appointed to promote obedience to them, they must do it at their perils : for God will render to all accor- ding to their works.
Object. IV. * Doth not experience tell the world, that Christianity every where causeth divisions? and sets the world together by the ears ? What a multitude of sects are there among us at this day; and every one thinketh that his salvation lieth upon his opinion ? And how can princes govern men of so contrary minds, when the pleasing of one party is the losing of the rest? We have long seen that church-divisions shake the safety of the state. If it were not that few that are called Christians are such indeed, and serious in the religion which themselves profess, there were no quietness to be expected : for thpse that are most serious, are so full of scruples, and have consciences still objecting something or other against their obedience, and are so ob- stinate in their way, as thinking it is for their salvation, that all ages and nations have been fain to govern them by force as beasts, which they have called persecution'.'
s The differences are oft among tlie lawyers which set the commonwealth on fire, and then they are charged on the divines, e. g. Grotios de Imper. p. 55. Si ar- ma in eos reges sumpta sunt in qaos totam popoli jos translatum erat, ac qui proinde non precario sed proprio jure imperabant, landari salva pietate non po$suut, quem- conqoe tandem prsstextam ant eventum habuerint. Sin alicubi reges tales fuere qui
80 ' CHRISTIAN DIRECTORY. [PART IV.
Answ. There is no doctrine in the world so much* for love^ and peace and concord as the doctrine of Christ id. What doth it so much urge and frequently inculcate ? What doth it contain but love and peace from end to end ? Lore' is the sum and end of the Gospel^ and the fulfilling of the law. To love God above all, and our neighbours as our- selves^ and to do as we would be done by, is the epitome of the doctrine of Christ and his apostles. 2. And therefore Christianity is only the occasion, and not the cause of Che divisions of the earth. It is men's blindness, and passions and carnal interests rebelling against the laws of God, which is the ipake-bait of the world, and fiUeth it witLstrife.. Th6 wisdom from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits: itbless- eth the peacemakers and the meek. But it is the rebellious wisdom from beneath, that is earthly, sensual, and devilish, which causeth envy and strife, and thereby confusion and every evil work *. So that the true, genuine Christian is the best subject and most peaceable man on earth. But se- riousness is not enough to make a Christian; a man may be passionately serious in an error; understanding must lead and seriousness follow. To be zealous in error is not to be zealous in Christianity ; for the error is contrary to Chris- tian verity. 3. As I said before, it is a testimony of the excellency of the religion that it thus occasioneth conten- tion. Dogs and swine do not contend for crowns and king- doms, nor for sumptuous houses or apparel ; nor do infants trouble the world or themselves with metaphysical, or logi- cal, or mathematical disputes; ideots do not molest the world with controversies, nor fall thereby into sects and parties. Nor yet do wise and learned persons contend about chaff, or dust, or trifles. But as excellent things are matter of search, so are they matter of controversy, to the
pactis, sive positivis legibus, et senatus alicujus aot ordinam decretis astringerentnr, in hos' ut sammum imperiutn nou obtinent, arma ex optimatum tanquam supeiiormi sententia, sumi, jastis de causis potuerint. Multi enim reges, etiam qui sanguinis ju- re soccedunt, reges sunt nomine meg^s quam impc^o— • Sed lallit imperitoi quod i]- lam quotidianam et niaxiroe in oculos incurrentem rerum, administrationen]^ quae aepe in optimatum statu penes unum est, abinteriore reipublicae coostitutione non satis dis^ ceraunt. Quod de regibus diu, idem multo magb de iis accepturo volo, qui et re et nomine non reges sed principes fuere, h. e« noa summi| sed primi. p. 54. » James iii. iV- 17. Matt, v. 6—8.
CHAP. Ill,] CHRISTIAN POLITICS. ' 81
most excellent wits. The hypocritical Christians that you speak of, who make God and their salvation give place to the unjust commands of men, are indeed no Christians ; as not taking Christ for their sovereign Lord : and it is not in any true honour qf magistracy that they are so ductile, and will do any thing, but it is for themselves, and their carnal interest ; and when that interest requireth it, they will betray their governors, as infidels will do. If you can reduce all the world to be infants, or idiots, or brutes, yea, or infidels, they will then trouble the state with no contentions for re- ligion or matters of salvation. But if the governed must be brutified, what will the governors be ? 4. All true Chris- tians are agreed in the substance of their religion ; there is no division among them about the necessary points of faith or duty. Their agreement is far greater than their disagree- ment ; which is but about some smaller matters, where dif' ferences are tolerable ; therefore they may all be governed without any such violence as you mention. If the common articles of faith, and precepts of Christian duty be main- tained, then that is upheld which all agree in ; and rulers will not find it needful to oppress every party or, opinion save one, among them that hold the common truths. Wise and sober Christians lay not men's salvation upon every such controversy ; nor do they hold or manage them un- peaceably to the wrong of church or state, nor with the vio- lation of charity, peace, or justice. 5. Is there any of the sciences which afford not matter of controversy ? If the laws of the land did yield no matter of controversy, lawyers and judges would have less of that work than now they have. And viras there not greater diversity of opinions and worship among the heathens than ever was among Christians ? What a multitude of sects of philosophers and religions had they?, And what a multitude of gods had they to worship ? And the number of them still increased, as oft as the senate pleased to make a god of the better sort of their emperors when they were dead. Indeed one emperor, (of the religion of gome of these objectors,) Helio^balus, bestirred himself with all hb power to have reduced all religion to unity, that is, he would have all the worship brought to his god, to whom he had been priest Saith Lamprjidius in his life, " Dicebat Judeeorum et Samaritanorum religiones et Chris-
VOL. VI. G
82 CHRISTIAN DIRECTORY. [PART IV.
tianam devotionem, illuc transferendam/' &c. And theve* fore he robbed, and maimed, and destroyed the other gods, '' id agens ne quis Romee Deus nisi Heliogabalns coleretur.'^ But as the effect of his monstrous, abominable filthiness of life was to be thrust into a privy, killed, and dragged about the streets, and drowned in the Tiber ; so the effect of his de- sired unity, was to bring that one god or temple into con- tempt, whereto he would confine all worship. The differen- ces among Christians are nothing in comparison of the dif- ferences among heathens ^. The truth is, religion is such an illustrious, noble thing, that dissensions about it, like spots in the moon, are much more noted by the world, than about any lower, common matters. Men may raise contro- versies in philosophy, physic, astronomy, chronology, and yet it maketh no such noise, nor causeth much offence or ha- tred in the world : but the devil and corrupted nature hare such an enmity against religion, that they are glad to pidi any quarrel against it, and blame it for the imperfections of all that learn it, and should practise it. As if granunar should be accused for every error or fault that the boyft ut guilty of in learning it : or the law were to be accoaed for all the differences of lawyers, or contentions of the peojde: or physic were to be accused for all the differences or errors of physicians : or meat and drink were culpable becai^se of men's excesses and diseases. There is no doctrine or prac- tice in the world, by which true unity and concord can be maintained, but by seriousness in the true religion. And when all contention cometh for want of religion, it is impu- dence to blame religion for it, which is the only cure. If rulers will protect all that agree in that which is justly to be called the Christian religion, both for doctrine and prac- tice, and about their small and tolerable differences, will use no other violence but only to compel them to live in peace, and to suppress the seditious, and those that abuse and in- jure government or one another ; they will find that Chris- tianity tendeth not to divisions, nor to the hindrance or dis- turbance of government or peace. It is passion, and pride, and selfishness that doth this, and not religion ; therefore let these and not religion be restrained. But if they will
b Jactavit caput inter praecisos phanaticos et genitalia sibi devinxit, &c. Lam- prid.
CHAP. III.] CHRISTIAN POLITICS. 83
Feaolve to suffer none to live in peace, "but those that in eyery punctilio are all of one opinion, they must have but one subject that is sincere in his religion, (for no two will be in every thing of the same apprehension, no more than of the same complexion,) and all the rest must be worldly hypocrites, that while they are heartily true to no religion^ will profess themselves of any religion which will serve their present turns : and these nominal Christians will be ready to betray their rulers, or do any mischief which their carnal interest requireth ^.
Object. V. ' What witness need we more than their own accusations of one another^? For the Papists, how many volumes have the Protestants written against them as ene* mies to all civil government : alleging even the decrees of their general councils, as Later, sub Innoc III. Can. 3. And for the Protestants, they are as deeply charged by the Papists, as you may see in the *' Image of both Churches^" and ** Philanax Anglicus," and abundance more. For Calvin and the Presbyterians and Puritans, let the prelates tell you how peaceable they are. And the Papists and Puritans say that the Prelatists are of the same mind, and only for their own ends pretend to greater loyalty than others. There are DO two among them more famous for defending government, than Hooker and Bilson. And what Hooker saith for popu- itr power, his first and eighth books abundantly testify : and even Bishop Bilson himself defendeth the French and Ger^ man Protestant wars ; and you may judge of his loyal doc- trine by these words ; p. 620, " Of Christian Subjection :" " If a prince should go about to subject his kingdom to a foreign realm, or change the form of the commonwealth from
« Eunapios saith of bb master Chrysantliius, that when Jalian had made him, Primariam pontificem totios illius ditionis, in munere tamen suo non morose ac super- lie se gessit ; junioribus urgendo haud gravis (sicut plerique orones in onum consen- tientet, callide ferventerque facioudumcensebant;) neque Christianis molestus admo- dom : quippe tanta erat momm in eo lenitas atque simpUcitas, ut per Ljdiam prope- Modom igiKwata foerit sacromm in pristinom restitutio. £o factum est, ut cum priora liter cecidissent, nihil innovatum neque mutatio insignis accepta videretur, sed prs- ter expectatiunem cuncta placide sapirentur. Moderation in a heathen was his be*
nefir.
' Vestra doctrina est, nisi priuceps vobis ex animo sit, quantumvis Icgitimus heres sit, regno excludi, alium eligi posse* Posse dixi? immo oporterc^ Haec Cle- mentina vestra fuit. Bishop Andrews of the Papists, Tort. Tort. p. ^^7,
84 CHRISTIAN DIRECTORY. [PART IV.
impery to tyranny, or neglect the laws established by com- mon consent of prince and people, to execute his own plea- sure ; in these and other cases which might be named, if the nobles and commons join together to defend their ancient and accustomed liberty, regimen and laws, they may not well be counted rebels*.*''
Answ. 1. If it be clear that Christianity as to its princi- ples, is more for love, and concord, and subjection, than any other rational doctrine in the world, then if any sect of Christians shall indeed be found to contradict these princi- ples, so far they contradict Christianity ; and will you blame religion because men contradict it? or blame Christ's doc- trine because men disobey it ? Indeed every sect that hath something of its own to make a sect, besides Christian re- ligion, which maketh men mere Christians, may easily be guilty of such error as will corrupt the Christian religion. And as a sect, they have a divided interest which may tempt them to dividing principles : but none more condemn such divisions than Christ. 2. And indeed, though a Christian as such is a credible witness ; yet a sect or faction as such, doth use to possess men with such an envious^ calumniating disposition, that they are little to be believed when they ac- cuse each other ! This factious zeal is not from above, but is earthly, sensual, and devilish ; and therefore where this is, no wonder if there be strife, and false accusing, and con- fusion, and every evil work. But as these are no competent witnesses, so whether or no they are favoured by Christ, you
« So pp. 581, 382. ** If others do bat stand on their guard to keep their lives and faniSfies from the bloody rage of their enemies, seeking to'pat whole towns and pro- vinces efthcm to th6 sword, against all law and reason, and to disturb the kingdom ia the miooritj of the right governors : or if they defend their ancient and Christian liber- ties, covenanted and agreed on by those princes, to whom they first submitted them- selves, and everfiince confirmed and allowed by the kings that have succeeded : if in either of these two cases the godly require their right, and offer no wrong, impugn not their princes, but only save their own lives, you cry, Rebellious heretics, rebeUioBB Calvinbts, fury, firensy, mutiny; and Ilmow not what. You may pursue, depose, and murder princes, when the Bishop of Home biddeth you, and that without breach of duty, law, or conscience, to God or man, as you vaunt, though neither life nbr limbs of yours be touched. We may not so much as beseech princes that we may be used like subjects, not like slaves; like men, not like beasts, that we may be convent- ed by laws before judges, not murdered in comers by inquisitors. We may not so much as hide our heads, nor pull our necks out of the greedy jaws of that Romish wolf, but the foam of your unclean mouth is ready to call us by all the names you can devise." SofarBUson,
CHAP. III.] CHRISTIAN POLITICS. 65
may judge if you will read but those three chapters. Matt, v., Rom. xii., James iii. I may say here as Bishop Bilsou in the place which is accused, p. 521. *' IT IS EASY FOR A RUNNING AND RANGING HEAD TO SIT AT HOME IN HIS CHAMBER AND CALL MEN REBELS, HIMSELF BEING THE RANKEST." 2. For the Papists I can justify them from your accusation, so far as they are Christians ; but as they are Papists let him justify them that can. Indeed usurpation of government is the very essence of Popery; for which all other Christians blame them ; and therefore there is small reason that Christianity should be accused for them. 4. And for tb^ Protestants, both epis- copal and disciplinarians, the sober and moderate of them speak of one another in qo such langufige as you pretend. For the episcopal, \ Iiinow of none but railing Papists, that accuse them unii^ersally of any do.ctrines of rebellion ; and for die practices of some p^i^icular men, it is not to be al- leged against their doctrine. Do you think that Queen Eliza- beth« to whom Bishop Bilson's book was dedicated, or King Charles. U) whom Mr. Hooker's book was dedicated, took either of them to be teachers of rebellion?. It is not every dijifevent opinion in politics that preveth men to be against s.abjection. He that can read- such a bo^k 9^ Bilson's for ** Christian Subjection against Antichristian Rebellion," and yet deny him to be a teacher of subjection,, hath a very hard forehead. For the controversies I shall say no more of them here, but what I have said before to Mr. Hooker. And as for Calvin and the Disciplinarians or Puritans as they are called, they subscribe all the same confessions for magistracy, and take the same oath^ of allegiance and supremacy^ as others do ; and they plead and write for them ; so that for my part I know not of any difference in their doctrine. Hear what Bishop Andrewsksaith, (who was nq rebel,) in his ^^ Tortura Torti/' pp. 379^.380. ''Calvinusautemut papamregem; ita legem papam^uon probavit; neque nosquod in papa detes- tamur^in rege approbamus ; at et ill^ nobiscum, et nos cum illo sentimus, easdem esse in ecclesia Christiana regis Jacobi partes, quse Josiee fuerunt in Judaica ; nee nos ultra quic- quam fieri ambimus— — :'* that is, " But Calvin neither Uk^d a pope-kijig, nor a king-pope ; nor do we approve of
CHAP. III.] CHRISTIAN POLITICS. 87
the greatest strength of goyemment^ and bond of subjection, and means of peace, that ever was revealed to the world ; which will appear in all these eyidences following.
1. Christianity teacheth men to take the higher powers as ordained of Grod, and to obey them as God's ministers, or o£Sicers, haying an authority derived immediately from Ood ; so that it advanceth the magistrate as God*8 officer, as much higher than infidels advance him, (who fetched his power no higher than force or choice,) as a servant of God is above a servant of men ; which is more than a man is above a dog^.
2. Christianity telleth us that our obedience to magis- trates is God's own command, and so that we must obey him by obeying them. And as obedience to a constable is more procured by the king's laws than by his own com- ■lands, so obedience to a king is far more effectually pro- emred by God's laws than by his own. If God be more above a king, than a king is above a worm, the command of God must be a more powerful obligation upon every under- standing person, than the king's. And what greater advan- ti^ can a king have in governing, than to have subjects whose consciences do feel themselves bound by God him- self, to obey the king and all his officers ?
Object. ' But this is still with exception* If it be not in thi«gs forbidden of God ? And the subjects ai*e made judges whether it be so or no.'
Answ. And woe to that man that grudgeth that God nut be obeyed before him ! and would be himself a God to be obeyed in things which God is against ! The aubject» are made no public judges, but private discemers of their dities: and so you make them yourselves; or else they Host not judge whether the king or an usurper were to be obeyed ; or whether the word of the king or of a constable, if -they be contradictory, is to be preferred. To judge what m must choose or refuse is proper to a rational creature ; even brutes themselves will do something like it by instinct of nature, and will not do all things according to your will; jon would have us obey a justice of peace no further than oar loyalty to the king will give leave ; and therefore there is greater reason that we should obey the higher powers no
' Rom. XV. 1—4.
88 CHRISTIAN DIRECTORY. [PART IV,
farther than our loyalty to Qod will give leave '. But if men pretend Ood's commands for any thing which he command* eth not^ magistrates bear not the sword in vain, and subjects are commanded by God not to resist ; if they punish them rightfully, Ood will bear the rulers out in it ; if they pu- nish them wrongfully or persecute them for welldoing, God will severely punish them who so wronged his subjects and abased the authority which he committed to their trust.
3. The Christian religion bindetb subjects to obedience upon sorer penalties than magistrates can inflict ; even upon pain of God's displeasure, and everlasting damnation \ And how great a help this is to government it is so easy to dis- cern, that the simpler sort of atheists do persuade themselves, that kings devised religion to keep people in obedience with the fears of hell. Take away the fears of the life to come add the punishment of God in hell upon the wicked, and the world will be turned into worse than a den of serpents and wild beasts; adulteries, and murders, and poisoning kings, and all abomination will be freely committed, which wit or power can think to cover or bear out ! Who will trust that man that believeth not that God dotH judge and punish.
4. The Christian religion doth encourage obedience and peace with the promise of the reward of endless happiness (' csBteris paribus') ; heaven is more than any prince can give. If that will not move men, there is no greater thing to move them. Atheism and infidelity have no such motives. \ .
Si. Christianity teacheth subjects to obey not only good rulers but bad ones, even heathens themselves, and not to resist when we cannot obey. Whereas among heathens, princes ruled no longer than they pleased the soldiers or the people ; so that Lampridius marvelled that Heliogabaliis was no sooner butchered but suffered to reign three years : ** Mirum fortasse cuipiam videatur Constantine venerabiUsi quod heec clades quam retuli loco prineipum fuerit 'y et qai"
f fiishop Bilson obi supra,, p. 259. As bishops ought to discern which is tnitli before they teach ; so must the people discern who teacheth right before they beHefe. Pp. 261, 262. Princes as well as. others must yield obedience to bishops quaking the Word of God ; but if bishops pass their commission, and speak besides the Word of God, what they list, both prince and people may despise them. $ee him, Coitheri pp. 259 — 262. proTuig that all have a < judicium discretionis.''
h Bom, xiii. 2a 3*
CHAP. III.] CHRISTIAN POLITICS. 89
dem prope trieimio, ita ut nemo inventtis.fiiefit qtd i»tum a gabemaculis Romanee majestatis abduceret^ cum Neroni, Vitellio, Caligulee cceterisque hujusmodi nunquam tyranni- cida defuerit ^''
6. Christianity and godliness do not only restrain the outward acts, but rule the very hearts^ and lay a charge upon the thoughts, which the power of princes cannot reach. It forbiddeth to curse the king in our bedchamber, or to have a thought or desire of evil against him ; it quencheth the first sparks of disloyalty and disorder ; and the rule of the outward man foUoweththe ordering of the heart; and there- fore atheism which leaveth the heart free and open to all desires and designs of rebellion, doth kindle that fire in the minds of men, which government cannot quench ; it cor- rupteth the fountain; it breaketh the spring that should set all a going ; it poisoneth the heart of commonwealths \
7. Christianity and godliness teach men patience, that it may not seem strange to them to bear the cross, and sufier injuries firom high and low ; and therefore that impatience which is the beginning of all rebellion being repressed, it stayeth the distemper from going any further.
8. Christianity teacheth men self-denial as a great part of their religion^: and when selfishness is mortified, there is nothing left to be a principle of rebellion against God or our superiors. Selfishness is the very predominant princi- ple of the ungodly : it is only for themselves that they obey when they do obey ; no wonder tiierefore if the author of leviathan allow men to do any thing when tiie saving of themselves requireth it. And so many selfish persons as there be in a kingdom, so many several interests are first sought, which for the most part stand cross to the interest of others : the godly have all one common centre ; they unite in God, and therefore may be kept in concord ; for God's will is a thing that may be fulfilled by all as well as one; but the selfish and ungodly are every one his own centre, and have no conunon centre to unite in, their in- terests being ordinarily cross and inconsistent.
0. Christianity teacheth men by most effectual argu-
i Cicero saith, that every good roan was in his heart, or as much as in him lay« PDe that killed Caesar.
^ 1 Pet. It. is. * Luke >iv. 19. S3.
00 CHRISTIAN DIRECTORY, [PART IV.
ments, to set light by the riches and honours of the worlds and not to strive for superiority ; but to mind higher things^ and lay up our treasure in a better world, and to condes- cend to men of low degree. It forbiddeth men to exalt themselves lest they be brought low ; and commandeth them to humble themselves that God may exalt them ; and he that knoweth not that pride and covetousness are the great disquieters of the world, and the cause of contentions, and the ruin of states, knoweth nothing of these matters. There- fore if it were but by the great urging of humility and heap- venlymindedness, and the strict condemning of ambition and earthlymindedness, Christianity and godliness must needs be the greatest preservers of government, and of order, peace and quietness in the world "*•
10. Christianity teacheth men to live in the love of God and man. It maketh love the very heart, and life, and sum, and end of all other duties of religion. Faith itself is but the bellows to kindle in us the sacred flames of love. Love is the end of the Gospel, and the fulfilling of the law. To love all saints with a special love, even with a pure heart and fervently, and to love all men heartily with a common love ; to love our neighbour as ourselves ; and to love our very enemies ; this is the life which Christ requireth, upon the penalty of damnation ; and if love thus prevail, what should disturb the government, peace or order of the world ?
11. Christianity teacheth men to be exact in justice, distributive and commutative ; and to do to others as we would they should do to us : and where this is followed kings and states will have little to molest them, when ' geBi sine justitia est sine remige navis in unda/
12. Christianity teacheth men to do good to all men as far as we are able, and to abound in good works, as that for which we are redeemed and new made ; and if men will set themselves wholly to do good, and be hurtful and injurious to none, how easy will it be to govern such.
13. Christianity teacheth men to forbear and to forgive, as ever they will be forgiven of God, and the strong to beat
^ Ungebantur reges non per dominmn, sed qui caeteris cradeliores existerent, et pauIo post ab unctoribas non pro veri examinatione, trucidabantur, alSs dectis trad- oribus. Gildas de exc. Brit.
CHAP. III.] CHRISTIAN POLITICS. 91
the infirmities of the weak, and not to pleaae themselyen, bat one another to their edification ; not to be censorious , haroh, or cruel, nor to place the kingdom of Qod in meats, and drinks, and days, but in righteousness, peace, and joy in the Holy Ghost ; to bear one another's burdens, and to restore them with the spirit of meekness that are overtaken in a £Biuit, and to be peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and hypo* crisy, and to speak evil of no man; and where this is obeyed, how quietly and easily may princes govern^?
14. Christianity setteth before us the most perfect pat^
tern of all this humility, meekness, contempt of worldly
wealth and greatness, self-denial and obedience, that ever
was given in the world. The eternal Son of God incarnate,
would condescend to earth and flesh, and would obey his
superiors after the flesh, in the repute of the world ; and
wonld pay tribute, and never be drawn to any contempt of
the governors of the world, though he suffered death under
the false accusation of it. He that is a Christian, endeavour*-
eth to imitate his Lord : and can the imitation of Christ, or
of his peaceable apostles be injurious to governors ? Could
the world but lay by their serpentine enmity against th^
hoLy doctrine and practice of Christianity, and not take
themselves engaged to persecute it, nor dash themselves in
pieces op the stone which they should build upon, nor by
striving against it provoke it to fall on them and grind them
to powder, they never need to complain of disturbances by
Christianity or godliness ®.
15. Christianity and true godliness containeth, not only all these precepts that tend to peace and order in the world,, but alsa strength, and willingness, and holy dispositions for the practising of such precepts. Other teachers can speak but to the ears, but Christ doth write his laws upon the keart ; so. that he maketh them such as he commandeth them to be : only this is the remnant of our unhappiness, that while he is performing the cure on us, we retain a remn^emt of our old diseases, and so his work is yet imperfect: and as sin in strength is it that setteth on fire the course of na- ture, so the relics of it will make some disturbance in the
• Rom. xhf. XV. 1. Gal. vU 1—4. James iu. 15—17. TSt. liL 9.
o Loke xz. 18. Blatt xxi. 43. 44. Acts W. 11. 1 Pet; ii. T, 8. Zech. xil. 3.
92 CHRISTIAN DIRECTORY. [PART IV.
world, according to its degree ; but nothing is more sure than that the most godly Christian is the most orderly and loyal sabject, and the best member (according to his parts and power) in the commonwealth ; and that sin is the cause, and holiness the cure of all the disorders and calamities of the world.
16. Lastly, Consult with experience itself, and you will find, that all this which I have spoken, hath been ordinarily verified p. What heathenism tendeth to, you may see even in the Roman government (for there you will confess it was at the best). To read of the tumults, the cruelties^ the po- pular inconstancy, faction and injustice ; how rudely the soldiere made their emperors, and how easily and barba- rously they murdered them, and how few of them from the days of Christ till Constantine did die the common death of all men, and escape the hands of those that were their sub- jects; I think this will satisfy you, whither men's enmity to Christianity tendeth : and then to observe how suddenly the case was altered, as soon as the emperors and subjects be- came Christian, (till in the declining of the Greek empire, some officers and courtiers who aspired to the crown did murder the emperors) : and further to observe, that the re- bellious doctrines and practices against governors, have been all introduced by factions and heresies, which forsook Christianity so far before they incurred such guilt ;. and that it is either the Papal usurpation (which is in its nature an enemy to princes) that hath deposed and trampled upon em- perors and kings, or else some mad enthusiastics that over- run religion and their wits, that at Munster (and in Englaod some lately) by the advantage of their prosperity, have dared to do violence against sovereignty; but the more any meii were Christians and truly godly, the more they detested all
P Read the lives of all the philosophers, oratorsy and faroons men of Oreeoe or Rome, and try whether the Christians or they were more for monarchy. Arocflhas regam neminem magnopere colait : quaroobrem legatione ad Antigonam fungeospio patria, nihil obtinoit Hesich. in Arces. It is one of Tliales's sayings in Diog. Lneft Quid difficile? Regem vidisse tyrannum senem. Chrysippos videtor aiSpemator re- gam modice fbisse. Quod cum tam multa scripserit (libros T05.) nulli unqvam ngi qaicquam adacrip^rit. Seneca saith (Traged. de Here, fon) perilously, victiiw haud alia amplior potest, magisque opima mactari Jovi, Quam rex iniquos. CioeiD pro Milon. Non se obstrinxit scelere siqais tyrannum occidat, quamvis famifiafeiB. £t 5. Tusc. Nulla nobis cum tyrannis societas est, neque est contra n»tarai9 apdiare cum quern honestum est necare. Plura habet similia.
>• III.] CHRISTIAN POLITICS. 93
things ; all this will tell you that the most serious and ^ous Christians^ are the best members of the civil so- ^ies upon earth.
=3(1. Having done with the first part of my last Direction, 1 say but this little of the second ; let Christians see : they be Christians indeed, and abuse not that which is t excellent to be a cloak to that which is most vile. 1. politics, swallow not all that every author writeth M>nfbrmity to the polity that he liveth under : what per- things shall you read in the Popish politics, (Contzeb, abundance such !) What usurpation on principalities, i cruelties to Christians, under the pretence of defending M^ church, and suppressing heresies ! r 2. Take heed in reading history that you suffer not the it of your author to infect you with any of that partiality ich he expresseth to the cause which he espouseth. Con- or in what times and places all your authors lived, and them accordingly with the just allowance. The name ^ liberty was so precious, and the name of a king was so Jlious to the Romans, Athenians, 8cc., that it is no wonder J their historians be unfriendly unto kings.
3* Abuse not learning itself to lift you up with self-gon- eitedness against governors ! Learned men may be igno- ant of polity ; or at least unexperienced, and almost as un- it to judge, as of matters of war or navigation.
4. Take heed of giving the magistrate's power to the ~olergy, and setting up secular, coercive power under the .name of the power of the keys : and it had been happy for the church if God had persuaded magistrates in all ages to have kept the sword in their own hands, and not have put it into the clergy's hands, to fulfil their wills by *» : for 1. By ibis means the clergy had escaped the odium of usurpation and domineering, by which atheistical politicians would make religion odious to magistrates for their sakes. 2. And
K ■
P See Bilsou of Subjection, pp. 525,526. Proving from Chrysostom, Hilary, Origen, that pastors may use no force or terror, but only persuasion, to recover their wandering sheep. fiiIson,ibid. p. 541. Parliaments have been kept by the king and his barons, the clergy wholly excluded, and yet their acts and statutes good : and when the bishops were present, their voices from the Conquest to this day were ne - ver negative. By God's law you have nothing to do with making laws, for kingdoms and commonwealths: you may teach, you may not command: persuasion is year part, compulsion is the prince's, &c. Thus Bubop Bilson. So p. 358.
94 CHRISTIAN DIRECTORY. [PART IT,
by this meaas ^greater mtity had been preseired in the cfaofdi^ ^ile one faction is not armed with the sword to tread down the rest ; for if divines contend only by dint of argument, when they have talked themselves and others aweary they will have done : but when they go to it with dint of sword, it so ill becometh them, that it seldom doth good, but the party often that trusteth least to their reason, most destroy the other, and make their cause good by iron aliments. 3. And then the Romish clergy had not been armed against princes to the terrible concussions of the Christian world, which histories at large relate, if princes had not firtfl lent them the sword which they turned against them* 4» And then church-discipline would have been better understood^ and have been more effectnal ; which is corrupted and turn- ed to another thing and so cast out, when the sword is used instead of the keys, under pretence of making it eflPectual: none but consenters are capable of church-communion : no man can be a Christian, or godly, or saved against his w^l; and therefore consenters and volunteers only are capable of church-discipline : as a sword will not make a sermon effec- tual, no more will it make discipline effectual : which is but the management of God's Word to work upon the conscience. So far as men are to be driven by the sword to the use of means, or restrained from offering injury to religion, the magistrate himself is fittest to do it. It is noted by historians as the dishonour of Cyril of Alexandria (though a famous bishop) that he was the first bishop that like a magistrate used the sword therje, and used violence against heretics and dis- senters.
5. Above all, abuse not the name of religion for the re- sistance of your lawful governors : religion must be defend' ed and propagated by no irreligious means. It is easy be* fore you are aware, to catch the fever of such a passionate zeal as James and John had, when, they would have had fire from heaven to consume the refusers and resister^ of the Gospel : and then you will think that any thing almost is lawful, which doth but seem necessary to the prosperity of religion. But no means but those of God's sdlowance do use to prosper, or bring home that which men expect : they may seem to do wonders for awhile, but they come to no-
CHAP. III.] CHftlSTIAN POUTICS« 95
thing in the latter ^nd, and spoil the work^ and leave all worse than it was before.
Direct, xl. ' Take heed of mistaking the nature of that liberty of the people^ which is truly valuable and desirable, and of contending for an undesirable liberty in its stead'/ It is desirable to have liberty to do good, and to possess our own, and enjoy God's mercies, and live in peace : but it is not desirable to have liberty to sin, and abuse one another, and hinder the Gospel, and contemn our governors. Some mis- take liberty for government itself; and think it is the peo- ple's liberty to be governors : and some mistake liberty for an exMBption from government, and think they are most fipse, when they are most ungoverned, and may do what they list : but this is a misery, and not a mercy, and therefore was never purchased for us by Christ. Many desire servi- tude and calamity under the name of liberty : " optima est rtipublicsB forma,'' sailh Seneca, '' ubi nulla libertas deest, msi licentia pereundi." As Mr. R. Hooker saith, lib. viii. p. 195, *' I am not of opinion, that simply in kings the most, but the best limited, power is best, both for them and the people : the most limited power is that which may deal in fewest things : the best, that which in dealing is tied to the soundest, most perfect and indifferent rule, which rule is ike law ; I mean not only the law of nature and of God, but the naticNtial law consonant thereunto ; happier that people whose law is their king in the greatest things, than that whose king is himself their law."
Yet no doubt, that the lawgivers are as such, above the law as an authoritative instrument of government, but under it, as a man is under the obligation of his own consent and word ; it ruleth subjects in the former sense ; it bindeth the * summam potestatem' in the latter.
Direct, xli. ' When you have done all that you can in jist obedience, look for your reward from God alone.* Let itsatisfy you that he knoweth and approveth your sincerity. Toa make it a holy work if you do it to please God ; and yon will be fixed and constant, if you take heaven for your reward, (which is enough, and will not fail you ;) but you make it but a selfish, carnal work, if you do it only to please your governors, or get preferment, or' escape some hurt
' 1 Pet. ii. 1 6. Gal. v. 13. 3 Pet. ii, 12. Gal. iv. 26. 2 Cor. iii. 17.
90 CHKlsriAN DIRECTORY. [PART IV.
which they may do you, aad are subject only in flattery, or for fear of wrath, and not for conscience sake. And such 'Obedience is uncertain and inconstant ; for when you fai! of your hopes, or think rulers deal unjustly or untbankfully with you, your subjection will be turned into passionate de- sires of revenge. Remember still the example of your Sa- viour, who suffered death as au enemy to Csesar, when he had not failed of his duty so much as in one thought or word. And are you better than your Lord and Master? If Qod be all to you, and you have laid up all your hopes in heaven, it is then but little of your concernment, (further than Qod is concerned in it) whether rulers do use you well or ill, and whether they interpret your actions rightly, or what they take you for, or how they call you; but it is your concernment that God account you loyal, and will judge you 80, and justify you from men's accusations of dialoyal- ty, and reward you with more than man can give you. No- thing is well done, especially of so high a nature as this, which is not done for God and heaven, and which the crown of glory is not the motive to.
I have purposely been the larger on this subject, faecaose the times in which we live require it, both for the settlmgof some, and for the confuting the false accusations of others, who would persuade the world that our doctrine is nQ>t wjiat it is ; when through the sinful practices of truth is evil spoken of'.
A fuller resolution of the Cases, 1.
do bind the Consciencef 2. E^tdatfy tmaBer and paud Latas ?
The word 'conscience' si go ifieth either, I. In generalu^ cording to the notation of the word. The IcnnwliKlai! of OBT own matters i ' Conscire ; ' the knowled^i! duties, our faults, our fears, oar lin|r<B^^|^ Or more limitedly and narrowly, Tk ^^V and ourown matters iu rclul.inii • ^^^ •Judicium hominis de m i|.^ as Amesius detineth it.
2. C<
^IL
CHAP. III.] CHRISTIAN POLITICO. 97
^knowing. .2, Sometimes for the habit. 3. Sometimes for the faculty 9 that is^ for the intellect itself^ as it is a faculty of self-knowing. In all these senses it is taken properly* A. And sometimes it is used (by custom) improperly^ for the person himself, that doth ' conscire ;' or for his will (anothet faculty).
3. The conscience may be said to be bound, 1. Subjec- tively, as the ' subjectum quod/ or the faculty obliged. 2. .Or objectiyely, as ' conscire/ the act of conscience, is the .thing ' ad quod,' to which we are obliged.
And upon .tiiese necessary distinctions I thus answer to •the first question.
« . Prop. L The act or the habit of conscience is not ca- pable of being the subject obliged; no more than any other act or duty : the act or duty is not bound, but the man to the act or duty*
2. The faculty or judgment is not capable of being the object, or ' materia ad quam,' the thing to which we are bound. . A man is not bound to be a man, or to have an in- tellect,, but is made such.
3. The faculty of conscience (that is, the intellect) is not capable of being the immediate or nearest ' subjectum quod/ or subject obliged. The reason is. Because the intellect of itself is not a free-working faculty, but acteth necessarily 'per modum natures' further than it is under the empire of the will ; and therefore intellectual and moral habits are by all men distinguished.
. . 4. All legal or moral obligation falleth directly upon the will only : and so upon the person as a voluntary agent ; so that it is proper to say, * The will is bound,' and ' The per- son is bound.'
6. Improperly and remotely it may be said, 'The intel- lect (or faculty of conscience) is bound, or the tongue, or hxki, or foot is bound ; ' as the man is bound to use them.
6. Though it be not proper to say, ' That the conscience u bound/ it is proper to say, ' That the man is bound to the ^ or habit of conscience, or to the exercise of the faculty.'
7. The common meaning of the phrase, that we are 'bound in conscience/ or that * conscience is bound,' is
f that ' we are bound to a thing by God/ or * by a divine obli- gation/ and that it is 'a sin against God to violate it; ' so f VOL. VI, n
r I
SB CqillSTIAN DIRECTORY. . (PART !▼.
Uiat diTineB use here to take the word ' conscience' in the narrower theological sense, as respect to God's law and judgment doth enter the definition of it. .
8. Taking conscienoe in this narrower sense, to ask, * Whether man's law as man's do bind us in conscience/ is all one to ask, * Whether man be God ^!
9. And taking conscience in the large or general sense, to ask, * Whether man's laws bind us in conscience,'^ «nb- jectively is to ask, * Whether they bind the understanding to know our duty to man ? ' And the tenor of them will shew that; while they bind us to or from an outward act, it b the man that they bind to or from that act, and that is, as he isa rational voluntary agent ; so that a human obligation is laid upon the man, on the will, and on the intellect by 1h»> man laws.
10. And human laws while they bind us to or from an outward act, dp thereby bind us as rational free agents, knowingly to choose or refuse those acts ; nor can a law which is a moral instrument any otherwise bind the hand, foot or tongue, but by first binding us to choose or refuse it knowingly, that is, conscientiously, so that a human bobd is certainly laid on the mind, soul or conscience, taken in the larger sense.
11. Taking conscience in the stricter sense, as including essentially a relation to God's obligation, the full aense of the question plainly is but this. Whether it be a sin against God to break the laws of man ? And thus plain men might easily understand it. And to thi6 it must be answ^d. That it is in two respects a sin againat God to break audi laws or commands as rulers are authorized by Grod to make:
* HaTiug spoken of this controversy^ in my " life of Faith," in wluch I Omm^
"we wHeittOly agreed, while ife seemed to difier,%hiefa IE called ' A ]ntiliil aatf w^aii.
Vnthnn (who say no^i^g ag^mst the troth of what I said) are offended «t kitu
ipe^UBg too confidently, and calling that so easy which Bishop SandenoQ and SOM^
liy ctUers did make a greater matter of; I retract the words, if they be «»»i^— fa«^
tfUier to the matter or the readers : hut as to the matter and truth of the WoHs, Ide-
rin tba rMd«r hot to consider how easy a case Mr, P. maketh of it, £od.iyiL,MA
bow hoiKMsa matt^he maketh of onr supposed dissent : and if after all tids it Ml
W ^ the Nonconformists do not at aU differ from Hooker, Bilson ind tiie «-
-^ rfthe Confomrists in this point, let hun that is willing to be lepfe^utod as
•and mtderahlc to rulers and to mankhid, for thatin which we do not differ, pio-
^iwckhitc me for »yhMP that it i» a pitiful case J and pretending thrt wem
CHAP. III.] CHRISTIAN POLITICS. 99
1. Because God commandeth us to obey our rulers : there* fore he that (so) obeyeth them not, sinneth against a law of Ood. Ood obligeth us in general to obey them in all thingg which they are authorized by him to command ; but their law determineth of the particular matter ; therefore God obligeth us (in conscience of his law) to obey them in that particular* 2. Because by making them his officers, by bis commission he: hath given them a cisrtaih beam of autfuMrity, which is Dirine as derived from Qod ; therefore they oab command us by a power derived from God: therefore to disobey is t0 4un against a power derived from God* And thus the general case is very plain and easy. How man sin- neth against God in disobeying the laws of man, and conse- quently how (in a tolerable sense of that phrase) it may be said, that man's laws do or do not bind the conscience (or rather, bind us in point of conscience ;) or by a Divine obli- gation* Man is not God ; and therefore as man, of himself can lay no Divine obligation on us. But man being God's officer, 1. His own law layeth on us an obligation deriva- tively Divine (for it is no law which hath no obligation, and it is no authoritative obligation which is not derived from God). 2. And God's own law bindeth us to obey man's laws*
Quest. II* ' But is it a sin to break every penal law of man? '
Answ. 1. You must remember thai man's law is essen- tially the signification of man's will ; and therefore obligeth no further than it truly signifieth the ruler's will*
2. That it is the act of a power derived from God ; and therefore no farther bindeth, than it is the exercise of such a power.
3. That it is given, 1. Finally for God's glory and plea- mre, and for the common good (comprehending the honour of the ruler and the welfare of the society ruled). And therefore obligeth not when it is, (1.) Against God. (2.) Or against the common good. 2. And it is subordinate to God's own laws, (in nature and Scripture) and therefore obligeth not to sin, or to the violation of -God's law".
> It unot Mr. Humpbrej alone that bath written that laws bind not in con-^ icieDce toobedience which are agauist the public good. The greatest casuists toy the •aroe, eicepfing the case of scandal ;. he that would se&this in them may choose hot
100 CHRISTIAN DIRECTORY. [PART IV.
4. You must note that laws are made for the gOTemment of societies as such universally ; and so are fitted to the com- mon case^ for the common good. And it is not possible but that a law which prescribeth a duty which by accident is so to the most, should meet with some particular subject to whom the case is so circumstantiated as that the same. act would be to hini a sin : and to the same manit may be or- dinarily a duty, and in an extraordinary case a sin. Thence it is that in some cases (as Lent fasts, marriages. See.) rulers oft authorize some persons to grant dispensations in certain cases ; and hence it is said, that necessity hath no law.
Hereupon 1 conclude as foUoweth. 1. It is no sin to break a law which is no law, as being against Ood, or not authorized by him, (as of a usurper, &c.) See R. Hooker, Gonclus. lib. viii.
^2. It is no law so far as it in no signification of the true will of the ruler, whatever the words be : therefore so far it is no sin to break it.
3. The will of the ruler is to be judged of, not only by the words, but by the ends of government, and by the rules of humanity.
4. It being not possible that the ruler in his laws can foresee and name all exceptions, which may* occur, it is to be supposed that it is his will that the nature of the thing shall be the notifier of his will, when it cometh to pass ; and that if he were present, and this case fell out before him, which the sense and end , of the law extendeth not to, he. would say. This is an excepted case.
6. There is therefore a wide difference between a gene- ral law, and a personal, particular mandate ; as of a parent to a child, or a master to a servant ; for this latter fully no- tifieth the will of the ruler in that very case, and to that very person. And therefore it cannot be said that here is any; exception, or that it is not his will ; but in an universal or general law, it is to be supposed that some particular ex- cepted cases will fall out extraordinarily, though they can- not be named; and that in those cases, the ruler's will dis- penseth with it.
these two special authors, Bapt. Fragos. de Regimine Reipubtics, and Greg. Sajros m his Clavis Regia, and in them he shall find enow more cited. Though I ^tiii|lr aome further cautions would make it more satis&ctory.
t
c e I
I
I
I
H CHAP. III.] CHRISTIAN POLITICS. lOl
^ : 6. Sometimes also the ruler doth by the mere neglect of ^ pressing or executing his own laws^ permit them to grow ,^ <^MK>lete^ and out of use ; and sometimes he forbearef h the execution of them for some time, or to some sort of persons ; BSkd by /SO doing, doth notify that it was not his will that at sdch a time, and in such cases they should oblige. I say not that all remissness of execution is such a sign ; but Aometimes it is : and the very word of the lawgiver may no* tHj his dispensation or suspending will. As for instance, Aipon the burning of Londcin, there were many laws (about coming to parish-churches, and relief of the poor of the pa- rish, and the like,) that the people became incapable of obeying; and it was to be supposed, that the ruler's will would have been to have excepted such cases if foreseen ; and that they did dispense with them when they fell Qut.
Sometimes also the penalty of violating a law, is- some auch mulct or service, which the ruler intendeth as a com- mutation for the duty, so that he freely leaveth it to th6 choice of the subject which he will choose. And then it is no sin to pay the mulct, and omit the action ; because it crosseth not the lawgiver's will.
<. 8. Sometimes also the law may command this principally for some men's sake, which so little concerns others, that it flhould not extend to them at all, were it not lest the liberty of them should be an impediment to the obedience of othen, and consequently of the common good. In which case, if those persons so little concerned, do. but omit the action se* cretly, so as to be no scandal or public hurt, it seemeth that they have the implicit consent of the rulers.
9. Sometimes particular duties are commanded with this (express exception, " Unless they have just and reasonable impediment." As for coming every Lord's day to church, &c. ; which seemeth to imply, that (though in cases where the public good is concerned, the person himself shall not be juc^e, nor at all as to the penalty ; yet that (in actions of an indifferent nature in themselves, this exception is still supposed tabe implied, '* unless we have just and reasoft- able impediments,'^ of which in private cases, as to the crime, we may judge.
. ■ 10. I need not mention the common, natural exceptions -»• iaa. that laws bind not to a thing when it.becometh naturally
102 CHRISTIAN DIRECTORY. [PART IV.
impossible ; or ' cessante materia^ Tel capaoitate subject! obligati/&c.
11. Laws may change their sense in part by the change of the lawgiver; for the law is not formally to us his law that is dead and was once our ruler, but his tiiat is alive and is now our ruler. If Henry the eighth make a law about the outward acts of religion, (as for coming to church, &c.) and this remain unrepealed in King Edward's, Queen Mary's, Quec^n Elizabeth's,. King James's days, &o., ev^a till now ; as We are not to think that the lawgivers bad the same sense and will, so neither, that : the law hath the same sense mid obligation ; for if the genend words he capable, of sevei ral senses, we must not take it as binding to us in the sense it vras made in, but in the sense of our present lawgivers or rulers,. because it- is their law.
' is. Therefore if a law had a special reason for it at the first making, (as the law for using bows and arrows,), thai telBeai oeasing^ we are to suppose the will of the lawgiver to r^mit the obligation, if he urge not the execution, and Fe^ new not thelaw.
13. By these plain principles many particular difficulties may h§ !$asily resolved, which oantiot be foreseen and nas(ied> e. g. the law against relieving a beggar bindeth not, whenhd' is like to die if he be. not relieved ; or in such a caseM.aft6i the burning of London, when there was no parish to* bring him to. A law that is but for the ordering of men's charityi (to soul or body, by preaching or alms,) will not disoblige me from the duties of charity, themselves, in cases where Scripture or nature proveth them to be imposed by God. A law for fasting will not bind me, when it would be des- ti^uctive to my body ; even on God's sabbaths duties of oiercy were to be preferred to rest and sacrifices.
14. If God's own laws must be thus eicpounded, that '^ When tro duties come together, and both cannot be done; the lesser ceaseth at that time to be a ddty, and tha greater ]]Bto be preferred," man's laws must also benec^essaiilyrso ^xpound^: and the rather, because man's lan^smay be contradictory when God's never are so, rightly understood*
16. Where the subject is to obey, so far he mustdiscefo which of the laws inconsistent, is to be preferred : butiti the magistratical execution, the magistrate or judge must detei^ ine.
CHAP. 111.] CRftlSTIAM POLTTIC8. 108
B. g. One law eommandeth ihat all the needy poor be kept on the parish where they were bom or last lived. Another law saith, that Nonoonformable ministera of the Gospel, who take not the Oxford oath, shall not come with- in five miles of city or corporation (though they were bom there) or any place where they have been preachers. In case of necessity what shall diey do ? Amw. Whither they shall go fOT relief, ihey must discem as wdl as they can : bnt whilher they shall be carried or sent, the magiirtrate of constable must discem and judge.
Also whether he shall go with a constable ihat by one law bringeth him to a place, which by the other law he is forbid on pain of six months imprisonment in the common gaol to come to ? Answ. If he be not voluntary in it^ it is net his fault: and if one bring him thither by force, and another imprison him for being there, he must patiently •nfier it.
16. But out of such excepted cases, the laws of onr ra* lers (as the commands of parents) do bind us as is afore ex- plained ; and it is a sin against God to violate them.
17. Yea, when the reason of the law reacheth not our particular case and person, yet when we have reason to judge, that it is the ruler's will that all be bound for the nke of some, and the common order and good will be hin- dered by our exemption, we must obey to our corporal de- triment, to avoid the public detriment, and to promote the public good.
CHAPTER IV.
Dmcthiu to Lamjfen about their Duty to God.
OkktItBHSN, you need not meet these Directiona^ with the usual censures or suspicions, that divines are busying them- selves with the matters of your calling, which belong not to ihem, and which they do not understand : you shall see that I will as much forbear such matters as you can well desire, m your calling be not to be sanctified by serving God in it, and regulating it by his law, it is then neither honourable
104 CHRISTIAN DIRBCTOBY. [PABT IV^
nor de8iradi>lei But if it be, permit me very briefly so far to direct you \
Direct, i. ' Take the whole frame of polity together, and study each part in its proper place> and know it in itB due relation to the rest : that is, understand first the doctrine of polity and laws ' in genere,' and next the universal polity and laws of God • in specie;' and then study human polity and laws, as they stand in their due subordination to "the polity and laws of God, as the bye-laws of corporations do to the general laws of the land/
He that understandeth not what polity and laws is ' in genere,' is unlike to understand what divine or human po* lity or law is ' in specie : he that knoweth not what govern- ment is, and what a community, and what a politic society is, will hardly know what a coynmonwealth or church is : and he that knoweth not what a commonwealth is Mn ge- nere,' what is its end, and what its constitutive parts, and what the efficient causes, and what a law, and judgment, and execution is, will study but unhappily the constitution or laws of the kingdom which he liveth in.
2. And he that understandeth not the ' divine dominium et imperium,' as founded in creation, (and refounded in re- demption,) and man's subjection to his absolute Lord, and the universal laws which he hath given in nature and Scrip- ture to the world, can never have any true understanding of the polity or laws of any kingdom in particular ; no more than he can well understand the true state of a corporation, or the power of a mayor, or justice, or constable, who know- eth nothing of the state of the kingdom, or of the king, or of his laws. What ridiculous discourses would such a man make of his local polity or laws ! He knoweth nothing worth the knowing, who knoweth not that all kings and states have no power but what is derived from God, and subser- vient to him ; and are all his officers, much more below him, than their justices and officers are to them; and that their laws are of no force against the laws of God, whether of na- tural or supernatural revelation. And therefore it is miwt easy to see, that he that will be a good lawyer must first
*■ Ijegum niihi placet autoritas; sed earuiu ufus hominum nequitia depravatiir: itaque pigiut perdi9cere,quo inhoneste uti iiollem, et bonleste viz posieiDy etei ▼eUeflk Petrarch, in vita sua.
ElAV; IT.] CHRISTIAN POLITICS. 105
eadmne ; and that the atheists that deride or slight divi- ity^ do but play the fools in all their independent broken tadies. A man may be a good divine^ that is no lawyer, mthe can be no good lawyer, that understandeth not theo- ogy. Therefore let the government and laws of Ood have die first andohiefest place in your studies, and in- all your observation and regard.
1. Because it is the ground of human government, and the fountain of man's power and laws.
2*. Because the Divine policy is also the end of human policy : man's laws being ultimately to promote our obe- dience to the laws of Ood, and the honour of his govem- seBt.
3. Because Ood's laws are the measure and bound of' human laws ; against which no man can have power.
4. Because God's rewards and punishments are incom- puably more regardable than man's ; eternal joy or misery bdng so much more considerable than temporal peace or mffisring ; therefore though it be a dishonour to lawyers to be ignorant of languages, history, and other needful parts of learning, yet it is much more their dishonour to be ignorant of the universal government and laws of God **.
Direct, ii. ' Be sure that you make not the getting of money to be your principal end in the exercise of your func- tion; but the promoting of justice, for the righting of the jut, and the public good ; and therein the pleasing of the most righteous God *^.' For your work can be to you no 1)etter than your end. A base end doth debase your work. I deny not, but your competent gain and maintenance may be your lower end, but the promoting of justice must be your higher end, and sought before it. The question is not. Whether you seek to live by your calling ; for so may the best : nor yet. Whether you intend the promoting of justice ; for so may the worst (in some degree). But the question w, Which of these you prefer? and which you first and
^ Male ae rectmn patat, qiu reguUm samince rectitudinis ignorat Arobros. deOffie.
^ It was an ill time when Petr. Bles. said " Officium officialium est bodie jura coofimdere, lites susdtare, tcansactiones resdodere, dilationes innectere, sapprimere vcrititeiD, fovere mendadam, qnsstam sequi, aquitatem ▼endere, inbiare actionibus, venotias conciimare.
100 CHRISTIAN DIEBGTORT. [PARTI?.
|irincipftlly intend 7 He that looketh chiefly at his worldfy pirain, must take that gain instead of God's reward, and look for no more than he chiefly intended ; for that is formally no good work» which is not intended chiefly to please God, and God doth not reward the servants of the world ; nor eta any man rationally imagine, that he should reward a mm with happiness hereafter, for seeking after riches hect. And if you say that you look for no reward but riokes, you mmt look for a punishment worse than poverty; for tiia neglects ing of God and your ultimate end, is a sin that deserveth the privation of all which you neglect ; and leaveth not your Motions in a state of innocent indifferency.
Direct, in. ' Be not counsellors or advocates agatmt Godi that ilf against justice, truth, or ihnbceney/ ' A bad cause would have no patrons, if there were no bad or qpuh- nini lawyers. It is a dear bought fee, which is got by sin- ning ; especially by such a wilful, aggravated sin, as Ae deliberate pleading for iniquity, or opposing of the truth'. Judas's gain and Ahithophel's counsel will be too hot at last for conscience, and sooner drive them to hang them- selves in the review, than afford them any true content : ai 8t. James saith to them that he calleth to weap and hoM for their approaching misery, '' Your riches are cormpted, and your garments moth-eaten, your gold and silver is caiH kered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire ; ye have heaped treasure together for the last days.' Whatever you say or do against truth, and innocency, and justice, you do it against God himself. And is it not a sad case tkat aaoag professed Christians, there is no cause so bad but can And an advocate for a fee ? I speak not against just oounsel to a man that hath a bad cause, (to tell him it is bad, and pe^ suade him to disown it) ; nor do I ^peak against yon ki
4 Ht»M fertur in cMuis cMmndis snmoiiif atque ▼ehemfntmiwot fiiitie, tarn •p#9^ff rri partpin Hiccndi f im ezercere lontam. Diqg; LMrt. p. 53. JmUm td ^^rfknt!* firopter justhUm dUigere ; non autem justidMn prppter hwmliies pempcpafe. ^r<w^. Reg. JuBiitia non nurit patrem, ¥el BMtnai;' verltifeBB novit; pcnioauB
v«- 'K/r'rt ; Deum imitatur.- Cassiao. Ploterch mUtk, Uiat CallicmtiiM bei^g
'0mr^ a great lum of money, (of which he liad great oMd to pay Ida aeamen) if he »^>^ 4v aa inijait act, refiiMd : to whom saith Cleandar Ut oooDMHor, ^1^ pi»- V..X »^« •orcpiiaeBi, ■! fiiiueni CaJUcratidaa." He pmwcied, *« S^ ■uiiplHW d
CHAP. IV.j CHRISTIAN POLITICS. 107
pleading against exoeHsive penalties or damages ; for so far your cause is good> though the main cause of your client was bad ; but he that speaketh or counselleth another for the defence of sin^ or the wronging of the innocent, or the defrauding another of his right, and will open his mouth to t)ie injury of the just, for a little money, or for a friend, must try wbetiber that money or friend wiU save him from the vengeance of the universal judge, (unless faith and true re- pentance which will cause confession and restitution, do prevent it).
The Romans called them thieves, that by fraud, or plea, or judgment got unlawful gain, and deprived others of their right.
Lampridius saith of Alexander Severus, '* Tanti eum Btomachi fuisse in eos judices qui furtorum fama laboras** sent, etiamsi damnati non essent, ut si eos casu aliquo vi- deret, commotione animi stomachi choleram evomeret, toto vnltu inardescente, ita ut nihil posset loqui." And after- wards, " Severissimus judex contra fares, appellans eosdem qaotidianorum scelerum reos, et solos hostes inimicosque leipublicaa." . Adding this instance, '' Eum notarium, qui blsnm causee brevem in consilio imperatorio retulisset, in- eiris digitorum nervis, ita* utnunquam posset scribere, de- portavit." And that he caused Turinus one of his courtiers to be tied in the market-place to a stake, and choked to death with smoke, for taking men's money on pretence of fiuthering their suits with the Emperor ; " Praecone dicente, Funp punitur, qui vendidit fumum." He strictly prohibited Iwqfiiig of offices, saying, '^ Necesse est ut qui emit, vendat: %9 Teiro non patiar mercatores potestatum : quos si patiar, damnare non possum.'^ The frowns or favo^r of maq, of tt^ love of money, will prove at last a poor defence against Us justice whom by injustice you offend *• . The poet could say.
jditiim et teoaeem propoalH wlrnat, Non cifivm ardor prava jabentium, , Non nUtoB instantfe tjraimi,
Mente qiuitit iolid& : Hon lib. iii. O. S,
* Facile est jasdtiam homini justisMiiio defendere. Cicero.
108 CHRISTIAN DIRECTORY. [PART IV.
But if men would first be just^ it would not be so hard to bring them to do justly ; saith Plautus^
Justa autcro ab injustis petere insipientia est : Quippe illiiniqui jus ignorant neqae tenent.
Direct, iv, ' Make the cause of the innocent, as it were your own ; and suffer it not to miscarry through your sloth- fulness and neglect ^ He is a lover of money more than justice, that will sweat in the cause of the rich that pay him well, and will slubber over and starve the cause of the poor, because he getteth little by them. Whatever your place obligeth you to do, let it be done diligently and with yotir might ; both in your getting abilities, and in using them. Scafevola was wont to say, (ut lib. Pandect. 42. tit. refer.) " Jus civile vigilantibus scriptum est, non dormientibus." Saith Austin, " Ignorantia judicis plerumqiie est calamitas innocentis/' And as you look every labourer that you hire should be laborious in your work, and your physician should be diligent in his employment for your health ; so is it as just that you be diligent for them whose cause you under* take, and where Ood who is the lover of justice doth re^ quire it.
Direct, v. ' Be acquainted with the temptations which most endanger you in your place, and go continually armed against them with the true remedies, and with Christian faith, and watchfulness, and resolution.^ You will keep your in- nocency, and consequently your God, if you see to it that you love nothing better than that which you should keep. ■ No man will chaffer away his commodity for any thing which he judge th to be worse and less useful to him. Know well how little friends or wealth will do for you in compan- son of Ood, and you will not hear them when they speak against Ood ^. When one of his friends was importunate with P. Rutilius to do him an unjust courtesy, and angrily said, " What use have I of thy friendship, if thou wilt not grant my request ?" He answered him, '' And what nse have I of thy friendship, if for thy sake I must be urged to do unjustly ?" It is a grave saying of Plutarch, " Pulchmm
' Vix potest negligere, qui novit aequitatero nee fecile erroiis vido fordeacit, qoea doctrina purgaverit. Cassiodor. E Lake xiv. 26- 27. S3.
CHAP, v.] CHRISTIAN POLITICS. 109
^oidem est justitia regnum adipisci : pulchrum etiam regno iiistitiain anteponere : nam virtus alterum ita illustrem red- didit^ ut regno dignus judicaretur ; alterum ita magnum ut id:contemneret/' Plut. in Lycurg. et Numa. But especially temiember who hath said, " What shall it profit a man to . Vin all the world, and lose his soul V And that tempta- > jUkms surprise you not, be deliberate and take time, and be ..•dt too hasty in owning or opposing a cause or person, till . yan are. well informed ; as Seneca saith of anger, so say I t*Bro> " Dandum semper est tempus : veritatem enim dies aperit. Potest poena dilata exigi ; cum non potest exacta nrocari/' It is more than a shame to say, I was mistaken, wlien you have done another man wrong by your temerity ^.
CHAPTER V.
The Duty of Physicians.
ITbither is it my purpose to give any occasion to the learned men of this honourable profession, to say that I in- fermeddle in the mysteries or matters of their art. I shall only tell them, and that very briefly, what God and con- Mience will expect from them.
Direct, i. ^ Be sure that the saving of men's lives and health, be first and chiefly in your intention, before any gain or honour of your own/ I know you may lawfully have respect both to your maintenance and honour ; but in a se- cond place only, as a far less good than the lives of men. If money be your ultimate end, you debase your profession, tvhich as exercised by you, can be no more to your honour or comfort than your own intention carrieth it. It is more the end than the means that ennobleth or debaseth men ; if gain be the thing which you chiefly seek, the matter is not
^ Cbilo in Diog. Laert lib. i. sect 71. p. 44. (raihi) suith, Sibi non esse con- waum m tola vita ingratitadinis* : una tamen re se modice moTeri, quod cum semel inlec amioos illi judicandum esset, neque contra jus agere aliqnid rellet, perauaserit amioo judicium a se proTocaret, ut sic nimirum utrumque et legem et amicum serva- ret« This was his injustice of which be repented.
* lAerdus has A( o6S)y ovyMtafnayvwyMv covrv? w r^ ptif^ Sibi DOQ essi consciura in tote ntB prieter rationetfr quidquam eg^. (T. C.)
IJO CHRISTIAN DIRECTORY. [PART £T.
very great (to you), whether you seek it by medictning men or beasts, or by lower means than either of them* To others indeed it may be a very great benefit, whose lires yon haye been a means to sare; but to yourselves it will be no greater than your intention maketh it. If the honouring and pleasing Ood, and the public good, and the saying of men's lives, be really first and highest in your desires, then it it God that you serve in your profession.; othemrise yon do but serve yourselves. And take heed lest you here deceive yourselves, by thinking that the good of odiers it yottr.end, and dearer to you than your gain, because your reason tell- eth you it is better and ought to be preferred : for' Gkxl and the public good are not every man's end, that can speak highly of them, and say they should be so. If most of the world do practically prefer their carnal prosperity even be- fore their souls, while they speak of the world as disgrace- fully as others, and call it vanity ; how much more Easily may you deceive yourselves, in preferring your gain before men's lives, while your tongue can dpeak contemptuously of gain T
Direct, ii. 'Be ready to help the poor as well as the rich.' Differencing them no further than the public good requireth you to do. Let not the health or lives of men be neglected because they have no money to give you : many poor people perish for want of means, because they are dis- couraged from going to physicians, through the emptiness of their purses : in such a case you must not only help them gratis, but also appoint the cheapest medicines for them. .
Direct* iii. ' Adventure not unnecessarily on things be- yond your skill, but in difficult cases persuade your patients to use the help of abler physicians, if there be any to be, had, though it be against your own commodity.'" So Btf. • should you be from envying the greater esteem and praor tice of abler men, and from all unworthy aspersions and de^ traction, that you should do your best to persuade all yoaf' patients to seek their counsels, whenever the danger of thdr ' lives or health requireth it. For their lives are of greatet value than your gain. So abstruse and conjectural ia thS' business of your profession, that it requireth very high ac- complishments to be a physician indeed. If there concur not, 1. A natural strength of reason and sagacity. 2* And'
CUIAP. V.} CHRISTIAN POLITIGB. Ill
% great deal of study, reading, and acquaintanoe with the ^ay of excellent men. 3. And considerable experience of your own, to ripen all this ; you have cau«e to be veryfear- tai and cautelous in your practice, lest you sacrifice men's Uvea to your ignorance and temerity. And one man that hath all these accomplishments in a high degree, may do more g^ood than a hundred smatterers : and when you are Goaifleious of a defect in any of these, should not reason and conacience command you, to persuade the sick to seek out to those that are abler than yourselves ? Should men's liyes be hazarded, that you may get by it a little sordid gain ? It ia so great a doubt whether the ignorant, unexperienced Bort of physicians, do cure or hurt more, that it hath brought the vulgar in many countries into a contempt of physi- cians \
Direct* i v. ' Depend on God for your direction and sqc- cesa. Earnestly crave his help and blessing in all your u«^ dertakings/ Without this all your labour is in vain. How easy is it for you, to overlook some one thing, among amal» titude that must be seen, about the causes and cure of dis*- eases ; unless God shall open it to you, and give you a clear discerning, and an universal observation ? And when twenty considerable things are noted, a man's life may be lost, for want of your discerning one point more. What need have . you of the help of God, to bring the fittest remedies to your memory ? And much more to bless them when they are ad^- ministered ? as the experience of your daily practice may inform you (where atheism hath not made men fools).
Direct, v. ' Let your continual observation of the fragi-' lity of the flesh, and of man's mortality, make you more spi- ritual than other men, and more industrious in preparing for the life to come, and greater contemners of the vanities of this world.' He that is so frequently among the sick, and a spectator of the dead and dying, is utterly inexcusable if he be himself unprepared, for his sickness or for death. If the heart be not made better, when you almost dwell in the houne of mourning, it is a bad and deplorable heart indeedf
*■ As Oferralaiag men's own understandings in reii^pion, is the ruin of sools and churches; so overvaluing men's raw, unexperienced apprehensions in phytic costeth Umltitudes their lives. I know not whether a few able, judicious, experienced phy si- core more or Hie rest kill more.
112 CHRISTIAN DIRECTORY. [PART IV.
It is strange that physicians should be so much suspected of atheism as commonly they are ; and ' religio medici' should be a word that signifieth irreligiousness ; sure this conceit was taken up in some more irreligious age or country ; fori have oft been very thankful to God^ in observing the contra- ry^ even how many excellent, pious physicians there have been in most countries where the purity of religion hath ap- peared, and how much they promoted the work of Reforma- tion, (such as Crato, Platerus, Erastus, and abundance more that I might name ;) and in this learned age, I must needs bear witness, that I have known as many physicians reli- gious proportionably as of any one profession, except the preachers of the Gospel. But as no men are more despe- rately wicked, than those that are wicked after pious educa- tion, and under the most powerful means of their reforma- tion ; so it is very like that those physicians that are not truly good are very bad ; because they are bad against so much light, and so many warnings ; and from some of these it is like this censorious proverb came. And indeed man's nature is so apt to be affected with things that are uuusnal, and to lose all sense of things that are grown common, that no men have more need to watch their hearts, and be afraid of being hardened, than those that are continually under the most quickening helps and warnings. For it is very easy to grow customary and senseless under them; and tiien the danger is, that there are no better means remaining, to quick* en such a stupid, hardened heart. Whereas those that esh joy such helps but seldom, are not so apt to lose the sense and benefit of them. The sight of a sick or dying man, doth usually much awaken those that have such sights but sel- dom ; but who are more hardened than soldiers and seamen, that live continually as among the dead ? When theyhsfe twice or thrice seen the fields covered with men's carcases, they usually grow more obdurate than any others. Ani this is it that physicians are in danger of, and should moik carefully avoid. But certainly an atheiisitical or ungoA} {dkysioxjan.!* ■ Uy^blind. To say» as some ilo»lM
they »i t they are carried away fien
Oo ■='H«^ study the wdflt lO
mie ^;' or iiuyb
ckAl*. V.j CHRISTIAN POLITICS- 1 13
* They stady medicine so much, that they forget both the patiehttod his health.' To look into nature and not ^ee God, is €ts to see the crieatures, and not the light by which we see them ; or to ^^e trees and houses, and not to see the earth that beareth them. For God is the Creating, Conserv- ing, 'Dirigient and Final Cause of aH. Of Him, and through Him, and to Him are all things ; He is all in all. And if they know not that they are the subjects of this God; and hare immortal sotrls, they are ill proficients in die study of nature, that know no better the nature of man. To boast of their acquisitions in other sciences, while they know not what a man is, bor what they are themselves, is little to the honour of their understandings. You that live still as in the sight of death, should live as in the sight of another world, and excel Others in spiritual wisdom, and holiness, and so- briety, as yotir advantages by these quickening helps excel. Direct, vi. 'Exercise your compassion and charity to men's souls, as well as to their bodies ; and speak to your patients, such words as tend to prepare them for their 6hange.' You have excellent opportunities, if you have hearts to take them. If ever men will hear, it is when they are sick ; and if ever they will be humbled and serious, it is when the approach of death constraineth them. They will heair that counsel now with patience, which they would have despised in their health. A few serious words about the danger of an unregenerate state, and the necessity of holi- ness, and the use of a Saviour, and the everlasting state of souls, for aught you know, may be blest to their conversion and salvation. And it is much more comfortable for you to teve k soul> than cure the body. Think not to excuse your- selves by saying, Vlt is the pastor's duty; ' for though it be theirs 'ex officio,' it is yours also 'ex charitate.' Chaiity bindeth er&fkLn;ti, as he hath opportunity, to do good to ttl ; and esf^eciially the greatest good. And God giveth you opportunity, t]^y casting them in your way; the priest and Lefiite that p0issed by the wounded man, were more t6 be Uam^ for not relieving him, than those that never went tlUtt^ay, and th^tefore saw him not^. And many a man #iUi^^d for the physician, that will not send for the pastor : and maiiy a one will hear di physician that will despise the
»> Lulte X. 32. VOL. VI. I
114 CHRISTIAN DIRECTORY. [PART IV.
pMtor. As they reyerence their landloids, because they hold their estates from them, so do they the physician, be- cause they think they can do much to save their lives. And alas, in too many places the pastors either mind not such work, or are insufficient for it ; or else stand at odds and dis- tance from the people ; so that there is but too much need of your charitable help. Remember therefore, that he that '' converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins ^/* Re- member that you are to speak to one that is going into another world, and must be saved now or never ! And that all that ever must be done for his salvation must be present- ly done, or it will be too late. Pity human nature, and hsa- don not your hearts against a man in his extreme necessity. () Npoak a few serious words for his conversion (if he be one that nisedft them) before his soul be past your help, in the world from which there is no return.
CHAPTER VI.
Dirrvtiom to Schoolmasters about their Duty far ChUdren's
Souls.
Pa MSI NO by all your grammatical employment, I shall only Iditvti you these brief Directions, for the higher and more iioblo (jXtifoiaes of your profession.
IMrect, 1. 'Determine first rightly of your end; and than let it be continually in your eye, and let all your en- deavours be directed in order to the attainment of iU* If your end be chiefly your own commodity or reputation, the meanH will be distorted accordingly, and your labours per- vortadf and your calling corrupted, and embased ^to your- selves), by your perverse intentions. See therefore, 1. That your ultimate end, be the pleasing and glorifying of God. 2, And this by promoting Uie public good, by fitting youth for public service. And, 3. Forming their minds to the. love and service of their Maker. 4. And furthering their' salva- tion, and their welfare in the world. These noble designs -'Ul lift up your minds, to an industrious and cheerful per-
« JametY. SO.
CljfAP. VI.] , CHRISTIAN POLITICS. J 16
formance of your duties ! He that 86eketh great and heaven- ly things^ will do it with great resolution and alacrity ; when any drowsy, creeping pace, and deceitful superficial labours, will satisfy him that hath poor and selfish ends. As God will not accept your labours as any service of his, if your ends be wrong, so he u^ethnot to give so large a blessing to 8och men's labours as to others.
Direet. ii. ' Understand the excellency of your calling, and what fiur oppor<;unitiesyou have to promote those noble ends; and also how great a charge you undertake ; that so you may be kept from sloth and superficialness, and may be quickened to a diligent discharge of your undertaken truqt/ 1. You have not a charge of sheep or oxen, but of rational creatures. 2. You have not the care of their bodies, but of their minds ; you are not to teach them a trade to live by only in the world, but to inform their minds with the know- ledge of their Maker, and to cultivate their wits, and ad- vance their reason, and fit them for the most man-like con- versations. 3. You have them not (as pastors) when they are hardened in sin by prejudice and long custom ; but you have the tenderest twigs to bow, and the most tractable, ductile age to tame ; you have paper to write on, (not wholly white, but that) which hath the fewest blots and lines to be expunged. 4. You have them not as volunteers, but as obl^ed to obey you, and under the correction of the rod ; which with tender age is a great advantage. 5. You have them not only for your auditors in a general lecture (as preachers have them at a sermon) ; ,but in your nearest con- verse, where you may teach them as particularly as you please, and examine their profiting, and call them daily to account. 6. You have them not once a week (as preachers have them), but all the week long, from day to day, and firom morning until night. 7. You have them at that age, which doth believe their teachers, and take all upon trust, before they are grown up to self-conceitedness, and to contradict and quarrel with tkeir teachers (as with their pastora they very ordinarily do). All these are great advantages to your ends.
Direct, iii. * Labour to take pleasure in your work, and make it as a recreation, and take heed of a weary or diverted mind/ 1. To this end consider often of what is said above ;
116 CHRISTIAN DIRECTORY. [PART IV.
I
think on the excellency of your ends, and of the worth of j souls, iaiid of the greatness of your advantagea. 2. Take all your scholars as committed to your charge by Jesus Chnst; as if he had said to you. Take these whom I have so deaily bought, and train them up for my church and service '. 3. Remember what good one scholar may do, when he corneth to be ripe for the service of the church or commonwealth ! How many souls some of them may be a ibeans to save. Or if they be but fitted for a private life, what blessings ihcy may be to their families and neighbours ! And remember what a joyful thing it will be, to see them in heaven infSi Christ for ever ! How cheerfully should such excellent things be sought ! If you take pleasure in your work, it will not only be an ease and happiness to yourselves, bttt greatly further your diligence and success. But when men have a base esteem of their employment, and look at chil- dren as so many swine or sheep, or have some higher matt^ in their eye, and make their schools but the way to some pi'eferment, or more desired life, then usually they do their work deceitfully, and any thing will sefve the turn, because they are weary of it, and because their hearts are sdiiife- where else.
Direct, iv. ' Seeing it is divinity that teacheth them the beginning and the end of all their other studies, let it never be omitted or slightly slubbered over, and thrust into a cor- ner ; but give it the precedency, and teach it them with greater care and diligence, than any other part of learning ; especially teach them the catechism arid the Holy Sicrip- tures.' If you think that this is no part of your work, few wise men will choose such teachers for their children. If you say as some sectaries, that children should not be taught to speak holy words, till they are more capable to under- stand the sense, because it is hypocrisy, or taking the naioEie of God in vain ; I have answered this before, and shewed that words being the signs, must be learned in order to flie understanding of the sense, or thing that is signifieVl ; and that this is not to use such words in vain, how holy soever, but to the proper end for which they are appointed. Both
» Many of the greatest divines have given God great thanks tor tbcir masters, and left their names on record with honour, as Calvin did bj Beza hy Melchior Vohnarias, &c.
1
i
CHAP. VI.] CHRISTIAN POLITICS. 117
in diyine and human learning, the memories of children must first be furnished in order to the furnishing of their under- standings afterwards. And this is a chief point of the mas- ter's skill, that time be not lost, or labour frustrated. For the memories of children are as capacious as men's of riper age ; and therefore they should be stored early, with that which will be ui^eful to them afterwards ; but till they come to som^ maturity of age, their judgments are not ripe for in- formation, about any high or difficult points. Therefore teach them betimes the words of catechisms, and some chap- ters of the Bible ; and teach them the meaning by degreies as they, are capable. And make them perceive, that you take this for the best of all their learning.
Ifirect. V. ' Besides the forms of catechism, which you i^eLck them, speak often to. them some serious words, about their souls, and the life to come, in such a plain, Bsimiliar manner^ as tendeth most to the awakening of their con- sciences, and making them perceive how greatly what you say concemeth them.' A little such familiar, serious dis- course, in an interlocutory way, may go to their hearts, and never be forgotten, when mere forms alone are lifeless and unprofitable. Abundance of good might be done on chil- dren^ if parents and schoolmasters did well perform their parts in this.
JHrect* VI. f Take strict account of their spending the Lo^dV^ay.' How they hear, and what they remember; tMud hovir they spend the rest of the day» For the right spencling of Uiat day is of great importance to their souls • Ani a custon^ of play and idleness on that day, doth usually debauch theqa, and prepare them for much worse. Though they are firom under your eye on the Lord's day, yet if on Monday they be called to account, it will leave an awe upon them in your absence.
JUrectmYiu 'Pray with them, and for them.' If God givQ not the increase by the dews of heaven, and shine not on your labours, your planting and watering will be all in vain. Therefore prayer is as suitable a means as teaching, .to do theba good ; and they must go together. He that hadi a heart to prp^y earnestly for his scholars, shall certainly have himself most comfort in his labours ; and it is likely that he shall do most good to them.
118 CHRISTIAN DIRECTORY. [PART' IV.
Direct, viii. ' Watch over them, by one another, when they are behind your backs, at their sports or conyerse with each other/ For it is abundance of wickedness that chil- dren use to learn and practise, which never comethtothe masters' ears ; especially in some great and public schools. They that came thither to learn sobriety and piety of their masters, do oftentimes learn profaneness, and ribaldry, aad cursing, and swearing, and scorning, deriding and rertliDg one another of their ungracious schoolfellowsr And those lessons are so easily learnt, that there are few children but are infected with some such debauchery, though their psr rents and masters watch against it ; and perhaps it never Cometh to their knowledge. So also for gaming, and rob- bing orchards, and fighting with one another, and reading playbooks and romances, and lying, and abundance other ▼ices which must be carefully watched against.
Direct, ix. * Correct them more sharply for sins against God, than for their dulness and failing at their books.' Though negligence in their learning, is not to be indulged, yet smart should teach them, especiially to take heed of • sinning ; that they may understand that sin is the greatest evil.
Direct, x. ' Especially curb or cashier the leaders of iibp' piety or rebellion, who corrupt the rest.' There are few great schools but have some that are notoriously debauched ; that glory in their wickedness ; that in fi:lthy talking, and fighting, and cursing, and reviling words, are the infecters of the rest. And usually they are some of the bigg^ sort, that are the greatest fighters, and master the rest, and by domineering over them, and abusing them, force them both to follow them in their sin, and to conceal it. The corifiect- ing of such, or expelling them if incorrigible, is of great ne* cessity to preserve the rest; for if they are suffered, the rest will be secretly infected and undone, before the naaster is aware. This causeth many that have a care of their chil- dren's souls, to be very fearful of sending them to great and public schools, and rather choose private schools that are freer from that danger ; it being almost of as great con- cernment to children, what their companions be, as whai their master is.
CHAP. VII.] CHRISTIAN POLITICS. 119
CHAPTER VII.
IHreeiiams for Soldiers, about their Duty in point of Conscience.
Though it is likely that few soldiers will read what I shall write for them, yet for the sake of those few that will, I will do as John Baptist did, and give them some few necessary Directions, and not omit them as some do, as if they were a hopeless sort of men.
Direct, i. ' Be careiul to make your peace with Qod, and lire in a continual readiness to die.' This being the great dnty of every rational man, you cannot deny it to be espe- cially yours, whose calling setteth you so frequently in the fitce of death. Though some garrison soldiers are so seldom, if ever, put to fight, that they live more securely than most other men, yet a soldier as such, being by his pl€kce engaged to fight, I must fit my Directions to the ordinary condition and expectation of men in diat employment. It is a most irrational and worse than beastly negligence, for any man to.live carelessly in an unpreparedness for death, consider- ing how certidn it is, and how uncertain the time, and how inconceivably great is the change which it inferreth: but for a soldier to be unready to die, who hath such special reason to expect it, and W;ho listetb himself into a state that is so near it, tjiis is to live and fight like beasts, and to be soldiers before you understand what it is to be a Christian and a man. Rrst therefore, make sure that your souls are regenerate and reconciled unto Ood by Christ ; and that when you die, you have a part in heaven; and that you are not yet in the state of sin and* nature : an unrenewed, unsanctified soulls sure to go to hell, by what death, or in what «ause soever he dieth. If Such a man be a soldier, he must be a coward or a mad- nuift; if he will run upon death, when he knoweth not whi- ther it will send him, yea, when hell is certainly the next step, Ke is worse than- mad : but if he know and consider the terribleness of such a change, it must needs make him trem- ble wheahe thinks of dying. He can be no good soldier that dare not die : and who can expect that he should dare to die, who must be damned when he dieth ? Reason may command a man to venture upon death ; but no reason will
nS CHRISTIAN DIRECTORY. [P ART IV.
Direct, viii. ' Watch over tbem, b ->^ew buttwo sorts they are behind your backs, at ther -^^^ brutish, ignorant each other/ For it is abundanr i'nments of their souls;
dren use to learn and practir y valiaat) were those that
masters' ears ; especially »■ eternity, as, at least, per-
They that came thither ^ ,^ ^^^^ ^i^h them when they
masters, do oftentim'' ''^^ soldier I have known, whose
cursing, and swe** •^^'^ cowards, and shift or run away
one another of ' .^ i-enture upon death, because they knew lessons are w Jv to die, and were more afraid of hell, than are intecit , '■ ]'y, lie that is fit to be a martyr, is the fittest rents »' , v '^J^idier ; he that is regenerate, and hath laid up coro^ ^'^* ^fe and his hopes in heaven, and so hath oyercome b? >* f^^^^ of death, may behold as a lion, and ready for any- ^, gild fearless in the greatest perils. For what should J^ii>ar, who hath escaped hell, and Ood's displeasure, and ^ih conquered the king of terrors ? But fear is the duty ^d most rational temper of a guilty soul \ and the more fear- less such are, the more foolish and more miserable.
Direct > ii. ' 3e sure you have a warrantable cause and call.' In a bad cause it is a dreadful thing to conquer, or lo be conquered. If you conquer, you are a murderer of all tliat you kill ; if you are conquered and die in the prosecu- tion of your sin, I need not tell you what you may expect. I know we are here upon a difficulty which must b^ tepderly handled ; if we make the sovereign power, to be the absolute and only judge, whether the soldier's cause and call be good; then it would follow, that it is the duty of all the Christian subjects of the Turk, to fight against Christianity as such, and to destroy all Christians when the Turk conunandeth it ; and that all the subjects of other lands, are bound to in- vade this or other such Christian kingdoms, and destroy their kings, whenever their Popish, or malicious princes or states shall command them ; which being intolerably conse- quences, prove the antecedent to be intolerable. And yet on the other side, if subjects must be the judges of their cause and call, the prince shall not be served nor the com- mon good secured, till the it servea, nor uie com-
thom to discern the croodnp /\^^^^'^^^^j^^*^^*" *^^°* two intolerable consequenf - ^^"®^- ^^^ween these
diiicovery of the mean AT ^^ ^^ ^^^^^ ^^ ^^^^^ w*^ ^ j"«*
***ost run into one of the extremes,
-*. VII.] CHRISTIAN POLITICS. 121
Hey take to be the less, and think that there is no
iding of the other. The grand errors in this^ and
^ like cases, come from not distinguishing aright
esse/ from the oase ' de apparere/ or * cognos-
first determining the former^ as it ought, be*
"^ be determin^ed. Either the cause which the
amanded to &ght in, is really lawful to them, -. (Say not here importunely, Who shall judge ] ,tfe are now but upon the question ' de esse/) If itba nfi^% lawful in itself, but be mere robbery or murder, then . C9me to the case of evidence ; either this evil is to the sub- jippt discernible by just means, or not : if it be, I am not abjie £fff my part to justify him from the sin, if he do it, no moir^ tftiiui to have justified the three witnesses \ If they ha4 bo^¥f ed 4own to the golden calf, or if he had forborne pray- fp:^ qr the apostles, if they had forborne preaching, or the fcA^ieJi^ fpr apprehending and crucifying Christ, when theiir tup^riora 9pmmanded them. For God is first to be obeyeici %fji ffptared. But if the evil of the cause be such, as the sub* j%Gt f^upLApt by just and ordinary means discern, then must l^e^MWe i^ei^t to examine his call ; and a volunteer unneces- WMily h^ may npt \^e in a doubtful cause : it is so heinous a 1^ to p^urder men, that no man should unnecessarily yen- tiue upon that which may prove to be murder for aught he jq|Q|Ketb« Bu^ if you ask what call may make such a dpubt* ^Ah^^oiI neoessj^y, I answer. It must be such as warrant- fiH^ i(, father frpm the end of the action, or from the autho- liilf q£ th^ commander, or both. And from the end of the ^^gn, ihB case naay be made clear. That if a king should do ygf^RS to a foreign enemy, and should have the worse causa, ]^t. if tho sevenge which that enemy seeketh, would be the 49i^rac<ioa qf the king and country, or religion ; it is law- |ld,flkd a duty to fight in the defence of them. And if the kmg should be the assailant, or beginner, that which is an offensive war in him (for which he himself must answer) may ^ |>atf^ defensive war in the commanded subjects, and they 1^ iimpCQQt ; even on the highway, if I see a stranger pro- HOlLfi aaoiber by giving him the first blow, yet I may be lM)iind to sftye his life from the fury of the avenging party. 9$lt whether* or how far, the bare command of a sovereign
122 CHRISTIAN DIRECTORY. [PART IV.
may warrant the sobjects to Yenture in a doubtfal caiue, (supposing the thing lawful in itself, though they are doubt- fal) requireth so much to be said to it, which ciyil gover- nors may possibly think me too bold to meddle with, that I think it safest to pass it by ; only saying, that there are some cases in which the ruler is the only competent judge, and the doubts of the subject are so unreasonable, that they will not excuse the sin of his disobedience ; and also, that the degree of the doubt is oft Fery considerable in the case. But suppose the cause of the war be really lawful in itself, and yet the subject is in doubt of it, yea, or thinketh other- wise ; then is he in the case, as other erroneous consciences are, that is, entangled in a necessity of sinning, till he be undeceived, in case his rulers conmiand his service* But which would be the greater sin, to do it or not, the ends and circumstances may do much to determine ; but doubtless in true necessity to save the king and state, subjects may be compelled to fight in a just cause, notwithstanding, that they mistake it for unjust ; and if the subject have a private discerning judgment, so far as he is a voluntary agent, yet the sovereign hath a public determining judgment, when a neglecter is to be forced to his duty. Even as a man that thinketh it unlawful to maintain his wife and children, may be compelled lawfully to do it.
So that it is apparent, that sometimes the sovereign's cause, may be good, and yet an erroneous conscience may make the soldier's cause bad, if they are volunteers, who ran unnecessarily upon that which they take for robbery and murder ; and yet that the higher powers may force even such mistakers to defend their country, and their governors, in a case of true necessity. And it is manifest that some*^ times the cause of a ruler may be bad ; and yet the cause of the soldier good ; and that sometimes the cause may be bad and sinful to them both ; and sometimes good and law^ ful to them both.
Direct, iii. ' When you are doubtful, whether your cause and call be good, it is (ordinarily) safest to sit still, and not to venture in so dangerous a case, without great deliberation and sufficient evidence to satisfy your consciences.^ Nean- der might well say of Solon's law, which punished them * k not one part or other in a civil war or sedition.
CHAP. VII,] CHRISTIAN POLITICS. 123
*' Admirabilis autem ilia atque plane incredibiHs, quse bono- ribus abdicat cum* qui orta seditione nullam factionem se- cutus sii*^/' No doubt, he is a culpable neuter that will not defend his governors and his country, when he hath a call : but it is so dreadful a thing to be guilty of the blood, and calamities of an unjust war, that a wise man will rather^be abused as a neuter, than run himself into the danger of such a case.
Direct, iv. ' When necessity forceth you to go forth in a just war, do it with such humiliation and unwillingness as beseemeth one that is a patient, a spectator, and an actor, in one of the sorest of God's temporal judgments/ Go not to kill men, as if you went to a cock-fight, or a bear-baiting. Make not a sport of a common calamity ; be not insensible of the displeasure of God, expressed in so great a judgment. What a sad condition is it to yourselves, to be employed in destroying others. If they be good, how sad a thought is it, that you must kill them ! If they are wicked, how sad is it that by killing them you cut o£P all their hopes of mer- cy, and send them suddenly to hell ! How sad an employ- ment is it, to spoil and undo the poor inhabitants where you come ! to cast them into terrors, to deprive them of that which they have long been labouring for ! to prepare for fa mine, and be like a consuming pestilence where you come ! Were it but to see such desolations, it should melt you into compassion \ much more to be the executioners yourselves. How unsuitable a work is it to the grace of love. Though I doubt not but it is a service which the love of God, our coun- try, and our rulers, may sometimes justify and command, yet (as to the rulers and masters of the business) it must be a very dear and great necessity that can warrant a war. And, as to the soldiers, they must needs go with great re gret, to kill men by thousands, whom they love as them- selves. He that loveth his neighbour as himself, and bless- eth, and doth good to his persecuting enemy, will take it heavily to be employed in killing him, even when necessity maketh it his duty. But the greatest calamity of war is the pemicipusness of it to men's souls. Armies are comqionly that to the soul, as a city infected with the plague is to the body. The very nurseries and academies of pride, and
^ Neander in Chron. p. 104.
12^ CHRISTIAN DIRECTORY. [PAR? IV.
cruelty, and drunkenness, ^nd whoredom, and robbery, and licentiousness ; and the bane of piety, and cpinmpn civility, and humanity. Not that every soldier cometh to this pass ; ti\^ hottest pestilence killeth not all ; but O how hard is it to keep up a life of faith and godliness, in ^ anqfiy ! The greatness of their business, and of their fea^s and carets, doth SQ wholly take up their painds and talk, that there is scarce any room found for the matters of their souls, though un- speakably greater. They have seldom leisure to h^ar i^ ser- mon, and less to pray. The Lord's day is usi^Uy taken up. in matters that concern their lives, and tl^^refpre cast pre? tend necessity : so that it must be a y^j^ resolute, cop^nq- ed, vigilant person, that is not alienated from Qpd. And| then it is a course of life, which giveth grefit opportuni^ to the tempter, and advantage to. temptations^ bot^i to errors in judgment, and viciousness of heart and life: he that never triecl it can hardly conceive how difficult it is to keep up piety and innpcency in an army. If you will suppoaei that there is no difference jn the cause, or th^ epds and acci- dents, I take it to l^e much more desirable to serve God in a prison, than in an arpiy ; and that the condition of a pdaoner hath f^r les^ in it to tempt the foolish, pr to afflict the wise, than a military. (!plf cepting those whose life in gani^ons and lingering wars, doth little differ from a state of peace.) I am not simply agaii^st the ^wfulness of war ; (noc as I conceive, Erasipifs himself, though he saw the sinfulness of that sort of men ; and use to speak truly of the horrid wic- kedness and misery qf them th^t thirst for blood, or rush on ^ars without necessijiy ;) but^itmust b|^ a vecy extraordintpy army, that i^ noj; constituted of wolvep and tigers, and is not unto cominon hones|;y and piety, th^ same that a stews or whorehouse is to chastity, j^n^ Q hqw mnch sweeter iB the work of an honest physician tl^at savetb men's lives, thaif of a soldier, whose; virtue is shpiyn in destroying them! Or a carpenter's, or mason's, that adqrneth cities with come- ly buildings, than a soldier'^ Jl^at consum^th them by fire*?
« And tliough I ignore not that it is a much more fashionable 9:f\d celebrand practice in young gentlemen to kill men» than to cure them ; and that mistaken mor- tals think it to be the noblest exercise of virtue, to destroy the noblest workmans^p of nature, (and indeed in some few cases, the requisiteness and danger of deatmctire valor, may make its actions become a virtuous patriot) yet when I consider the cba-
CHAP. VII.] CHRISTIAN POLITICS. 126
Direct, v. ' Be sure first that your cause be better than your lives, and then resolve to venture your lives for them.' It is the hazarding of your lives, which in your calling you undertake : and therefore be not unprepared for it ; but reckon upon the worst, and be ready to undergo whatever you undertake. A soldier's life is unfit for one that dare not die. A coward is one of the most pernicious murderers : he verifieth Christ's saying in another sense, " he that sav- eth his life shall lose it.'' While men stand to it, it is usu- ally but few that die ; because they quickly daunt the ene- my, and keep him on the defensive part ; but when once they rout, and run away, they are slain on heaps, and fall like leaves in a windy autumn. Every coward that pursueth them is emboldened by their fear, and dare run them through, or shoot them behind, that durst not so near have looked them in the face, and maketh it his sport to kill a fugitive, or one that layeth down his weapons, that would fly him- self from a* daring presence. Your cowardly fear betrayeth the cauise of your king and country ; it betrayeth the lives of yotir fellow soldiers, while the running of a few afirighted dastards, lets in ruin upon all the rest ; and it casteth away your own lives, which you think to save. If you will be sol- diers, resolve to conquer or to die. It is not so much skill or strength thlit conquereth, as boldness. It is fear that loseththe diBty, and fearlessness that winneth it. The army that standeth to it, getteth the victory, though they fight ne- ver BO weakly : for if you will not run, the enemy will. Atid if the Hves of a few be lost by courage, it usually saveth the lives of inany ; (though wisdom is still needful in tlie conduct). And if the cause be not worth your 'lives, you should hot meddle with it.
Direct, vi. ' Resolve upon an absolute obedience to your commatiders, in all things consistent with your obedience to God, and the sovereign power.' Disobedience is no where tHore intolerable than in an army ; where it is often unfit for a soldier to know the reason of his commands ; and where self-conceitedness and wilfulness are inconsistent with their common safety, and the lives of many may pay
iM^ttr given of our great Master and Exemplar, that he went about doing good, and healugall maAner of sicknessesi— •! cannot but think such an employment worthy of the veiy noblest of his disciples. Mr. Boyle's Experiment Philos. pp. 303, 304.
126 CHRISTIAN DIRfiCTORY. [PARTLY.
for the disobedience of a few. If you cannot obey, under- take not to be soldiers.
Direct, v ii. ^ Especially detest all murmurings, mutinies, sidings, and rebellions.' For these are to an army, like vio- lent fevers to the body, or like a fire in a city; and would make an army- the greatest pbigae to dieir knag and. €Oun- try. How many emperors,, kings, and commanders have lost their dignities and lives, by the fury of mutinous, en- raged soldiers ! And how many kingdoms and other com- monweedths have been thus overthrown, and betrayed into the enemy's hands ! And how many thousands and mil- lions -of soldiers have thereby lost their lives ! In your dis- contents and murmuring passions, you may quickly set the house on fire over your heads, and when you feel your mise- ry repent too late. Passion may begin diat which fruitless penitence must end. The leaders of mutinies may easily have many fair pretences to inflame an army into discon- tents: they may aggravate many seeming injuries; they may represent their commanders as odious and unworthy, by putting an ill appearance on their actions : but in the end it will appear, that it was their own advancement which they secretly aimed at, and the destruction of the present government, or the soldiers' ruin which is like to be the ef- fect. A mutinous army is most like hell of any thing I know among God's creatures, and next hell, there is scarce a worse place for their commanders to be in.
Direct, viii. * Use not your power or liberty to the rob- bing, or oppressing, or injuring of any.' Though military thieves and oppressors, may escape the gallows, more than others ; they shall come as soon to hell as any. If you plunder, and spoil, and tyrannize over the poor people, un- der pretence of supplying your own wants, there is a Gpdin heaven that will hear their cries, and will avenge them spee- dily, though you seem to go scot-free for a time; You nmy take a pride in domineering over others, and making your- selves lords by violence of other men's estates, and when you see none that will question you for it, you may take that which you have most mind to. But the poor and op- pressed have a just defender, who hath a severer punishment for you than the sword or gallows ! And though he tal^$
CHAP. VII.] CHRISTIAN POLITICS. 127
you not in the very fact, and his sentence is not presently executed, yet be certain of it, that your day is coming.
Direct, ix. ' Take heed lest custom, and the frequency of God's judgments, do harden your hearts into a reprobate niapidity/ Many a man that formerly by the sight of a corpse, or the groanings of the sick, was awakened to se- rious thoughts of his latter end, when he cometh into an army, and hath often seen the dead lie scattered on the earth, and hath often escaped death himself, groweth utterly senseless, and taketh blockishness to be valour, and custom maketh such warnings to be of no effect. You can scarce name a more strange and lamentable proof of the maddening ^ aad hardeiiing nature of sin ! That men should be most MBfldess, when they are in the greatest danger ! And least fear God, when they are among his dreadful judgments ! And least hear his voice, when his calls are loudest ! And live as if they should not die, when they look death so often in the &ce, and see so many dead before them ! That they should be most regardless of their endless life, when they are nearest it ; and sense itself hath such notable advantage to tell them of edl this ! What a monstrous kind of sottish stupidity is ,tbis ! Think whither the soul is gone, when you see the car.case on the earth ; and think where your own must be for ever.
Direct, x. ' Take heed of falling into drunkenness and sensuality, though temptations and liberty be never so great.' It is too common with soldiers, because they are oft put to thirst and wants, to think they may lawfully pour it in, when they come at it, without moderation and restraint: even as many poor men take a ^uttonous meal for no sin, because . they have so many days of hunger ; so is it with such sol- diers in tbeir drink.: till drunkenness first have wounded their <x)nseiences, and afterwards grow common, till it have debanobed and seared them ; and then they have drowned religion and reason, and are turned sottish, miserable brutes. Direct, xi. Mf necessity deprive you of the benefits of God's public or stated worship, see that you labour to re- pair that loss, by double diligence in those spiritual duties, which yet you have opp(5rtunity for,' If you must march or watch on the Lord's days, redeem your other time the more. If you cannot hear sermons, be not without aov
128 CHRISTIAN DIRECTORY. [PART IV.
profitable book, and often read it ; and let yoar meditatioiis be holy, and your discourses edifying. For these yon have opportunities, if you have hearts.
Direct, xii. ' Take heed that command or soccesses do not puff you up, and make you overvalue yourselves, and in- cline you to rebel against your governors.' What lameDta- ble effects hath England lately seen of this ! A silly, half- witted soldier, if he be but made a captain, doth carry it u if he were wiser than the preachers, or the jodge ! As if his dignity had added to his wit ! When victories havelud the power at men's feet, and they think now that none is able to control tbem, how few are they that abuse not sudi success to their own undoing, and are not conquered by the pride of their own hearts, when they have conquered otheirsi How ordinarily do they mis-expound the providence of God,
, and think he hath put the government into their hands, be- cause they have the strength; and from the histories of former successful rebels, and the fairness of their opportu- nity, encourage themselves to rebel, and think they dd bat what is their duty ! How easily do they justify themseltte in those unlawful deeds, which impartial bye-standers se^ the evil of! And how easily do they quiet their coii-
• sciences, when they have but power enough to raise up flat- terers, and to stop the mouth of wholesome repreheiision ! How lamentably doth prosperity make them drunk, and sild- den advancement overturn their brains ! And their great- ness, together with their pride and fury, preserveth tbem from the accesses of wisdom, and of sober men, that so their malady may have no remedy : and there like a drunken miin, ibey rave awhile, and speak big words, and lay about them, and glory in the honour of a pestilence, that they oan kill men ; and we must not speak to them, till their heads tte uaiiUui, and they come to themselves, and that is not nsiially till ihti fiand of Ood have laid them lower than it fomid ii^Mut, finnd th^n perhaps they will again hear reaison ; unless fHi^tt h;ith Uii't their souls as desperate, as at last it doth i^M t9 htnUt^.H or iiMtates. The experience of this age iliay ^Ji»/^1 *,u tf«*jm\, nH u teacher to future generations, wIm^ ^*/t>4.^ iK^ro u Mf ^tt'tii successes, to conquer both reasw, '*^*h,H\fUu*^H^t^.^^^ professions, vows, and all obligmtioi
CHAP. VIII.] CHRISTIAN. POLITICS. 139
to Ood and man, by puffing up the heart with pride, and thereby making the understanding drunken.
CHAPTER VIII.
2%. 1. Directions against Murder,
.Though murder be a sin which human nature and interest do so powerfully rise up against, that one would think be- sides the laws of nature, and the fear of temporal punish- ment, there should need no other argument against : and though it be a sin which is not frequently committed, except by soldiers, yet because man's corrupted heart is liable to it, and because one sin of such a heinous nature may be more mischievous than many small infirmities, I shall not wholly pass by this sin, which falls in order here before me. I shall give men no other advice against it, than only to open to them, 1. The Causes; 2. The Greatness^ and 3. The Consequents of the sin.
I.' The causes of murder, are either the nearest, or the more radical and remote. The opening of the nearest sort of causes, will be but to tell you, how many ways of mur- dering the world is used to ! And when you know the cause the contrary to it is the prevention. Avoid those causes, and you avoid the sin.
1. The greatest cause of the cruellest murders is unlaw- ful wars. AH that a man killeth in an unlawful war, he mur- dereth ; and all that the army killeth, he that setteth them at'work by command or counsel, is guilty of himself. And therefore, how dreadful a thing is an unrighteous war ? And how much have men need to look about them, and try every other lawful way, and suffer long, before they venture upon war ! It is the skill and glory of a soldier, when he can kill more than other men. He studieth it ; he maketh it the matter of his greatest care, -and valour, and endeavour; he goeth through very great difficulties to accomplish it ; this is not like a sudden and involuntary act. Thieves and rob- bers kill single persons ; but soldiers murder thousands at a time : and because there is none at present to jvxd^'^ >iXi€i£L
VOL. VI, K
130 CHRISTIAN DIRECTORY. [PART IV.
for it» they wash their hands^ as if they were inQoceiit, and sleep as quietly, as if the avenger of blood would never come. O what devils are those counsellors and incendiaries to princes and states, who stir them up to unlawful wars !
2. Another cause and way of murder, is by the pride and tyranny of men in power. When" they do it easily, be- cause they can do it ; when their will and interest is their rule, and their passion seemeth a sufficient warrant for their injustice. It is not only Neros, Tiberiu&es, Domitians, 8cc. that are guilty of this crying crime ; but O ! what man that careth for, his soul, had not rather be tormented a thousand years, than have the blood-guiltiness of a famous, applauded Alexander, or Ceesar, or Tamerlane, to answer for ! So daii*- gerous a thing is it to have power to do mischief, that Uriah may fall by David's guilt, and Crispus may be killed by his father Constantine. O what abundance of horrid murders do the histories of almost all empires and kingdoms of this world afford us ! The maps of the affairs of Greeks and Ro- mans, of Tartarians, Turks, Russians, Germans, of heathens and infidels, of Papists and too many Protestants, are drawn out with too many purple lines, and their histories writteh in letters of blood. What write the Christians of the infi- dels^ the orthodox of the Arians, (Romans, or Goths, or Vandals,) or the most impartial historians of the mock-ca- tholics of Rome, but *' blood, blood, blood." How proudly and loftily doth a tyrant look, when he telleth the oppressed innocent that displeaseth him, *' Sirrah, I will msike you know my power ! Take him, imprison him, rack him, hang him !'* Or as Pilate to Christ, " Knowest thou not that I have power to crucify thee, and have power to release thee*?" *'I will make you know that your life is in my hand: heat the furnace seven times hotter *^.^ Alas, po(tf worm ! Hast thou power to kill? So hath a toad or add^> or mad. dog, or pestilence, when Grod permitteth it. Hasf thou power to kill ? But hast thou power also to keep Hkj* self alive? And to keep thy corpse from rottenness* ai^ dust? And to keep thy soul frOm paying for it in hell? Or to keep thy conscience from worrying thee for it to all etei^ nity? With how trembling a heart, and ghastly look witt thou at last hear of this, which now thou gloriest in. Hm
» John zix. 10. b Dan. iii.
CHAP. ¥111.] CHRISTIAN POLITICS. 131
bones and dust of the oppressed innocents, will be as great and honoQiable as thine ; and their souls perhaps in rest and joy, when thine is timnented by infernal furies. When thou art in Nebuchadnezzar's glory, what a mercy were it to thee, if thou mightest be turned out among die beasts, to prevent thy being turned out among the devils. If killing and destroy- ing be the glory of thy greatness, the devils are more ho- nourable than thou; and as thou agreest with them in thy work and glory, so shalt thou in the reward.
3. Another most heinous cause of murder is, a malig- nant enmity against the godly, and a persecuting, destruc- tive zeal. What a multitude of innocents hath this con- sumed ! And what innumerable companies of holy souls are still crying for vengeance on these persecutors ! The enmity began immediately upon the fall, between the wo- man's and the serpent's seed. It shewed itself presently in the two first men that were bom into the world. A malig- nant envy against the accepted sacrifice of Abel, was able to make his brother to be his murderer. And it is usual with the devils to cast some bone of carnal interest also be- tween them, to heighten the malignant enmity. Wicked men are all covetous, voluptuous and proud ; and the doc- trine and practice of the godly, doth contradict them- and condemn lliem : and they usually espouse some wicked in- terest, or engage themselves in some service of the devil, which the servants of Christ are bound in their several places and callings to resist. And then not only this resistance, though it be but by the most humble words or actions, yea, the very conceit that they are not for their interest and way, doUi instigate the befooled world to persecution. And thus an Ishmael and an Isaac, an Esau and a Jacob, a Saul tiid a David, cannot live together in peace ; " But as then te that was bom after the flesh, persecuted him that was bom after the Spirit, even so it is now ^'' Saul's interest nteketh him think it just to persecute David ; and religiously he Uesselh those that furthered him ; " Blessed be ye of the Lord, for yehave compassion on me**." He justifieth hitaself in murdering the priests, because he thought that they helped David against him ; and Doeg seemeth but a dutiful subject/ in executing his bloody command *. And
« Gal. W. «9. ** 1 Sam. xxiii. 21, « 1 Sam. xxii.
132 CHRISTIAN DIRECTORY. " [PART IV.^
Shimei thought he might boldly curse him ^ And he could scarce have charged him with more odious sin, than to be " A bloody man, and a man of Belial." If the prophet speak against Jeroboam's political religion, he will say, " Lay hold on him*." Even Asa will be raging wrathfd, and imprison the prophet that reprehendeth his sin*^. Ahab will feed Micaiah in a prison with^ the bread and water of affliction, if he contradict him \ And even Jerusalem killed the prophets, and stoned them which were sent to gather* them under the gracious wing of Christ*'. " Which of the prophets did they not persecute*?" And if you consider but what streams of blood since the death of Christ and his apostles, have been shed for the sake of Christ and righ- teousness, it will make you wonder, that so much cruelty can consist with humanity, and men and devils should be so like# The same man, as Paul, as soon as he oeaseth to shed the blood of others, must look in the same way to lose his own. How many thousands were murdered by heathen Rome in the ten persecutions! And how many by the Arian emperors and kings ! And how many by more ortho- dox princes in their particular distastes ! And yet how far hath the pretended vicar of Christ outdone them all ! How many hundred thousands of the Albigenses, Waldenses and Bohemians, hath the Papal rage <^onsumed ! Two hundred thousand the Irish murdered in a little space, to outgo the thirty or forty thousand which the French massacre made an end of! The sacrifices offered by their fury in the flames/ in the Marian persecution here in England, were nothing to what one day hath done in other parts. What volumes can contain, the particular histories of them ? What a shambles was their inquisition in the Low countries ? And what is the employment of it still ? So that a doubting man would, be inclined to think, that Papal Rome is the murderous Ba- bylon, that doth but consider, " How drunken she i& with the blood of the saints, and the martyrs of Jesus ; and that ' the blood of saints will be found in her, in her day of trial".". If we should look over all the rest of the world, and reckon* up the torments and murders of the iimocent, (in Japan, aiui
f 2 Sam. xvi. ^,8. ^1 Kings xiii^ 4. •» 2 Chron. xvi. 10.
» I Kings x»ii. 27. ^ Matt, xxiil 37. ^ Acts vii. 52.
"> Rev. xvii. 6. xviii. 24.
CIIAP. VIII.] . CHRISTIAN POIilTICS. 133
most parts of the world, wherever Christianity came) it may increase your wonder, that devils and men are still so like. Yea, though there be as loud a testimony in human nature against this bloodiness, as almost any sin whatsoever ;. and lliough the names of persecutors always stink to following generations, how proudly soever they carried it for a time ; and though one would think a persecutor should need no cure but his own pride, that his name may not be left as Pilate's in the creed, to be odious in the mouths of the ages that come after him ; yet for all this, sq deep is the enmity, so potent is the devil,-so blinding a thing is sin, and iatiQretst, and passion, that still one generation of persecutors 4Qth succeed the others ; and they kill the present saints, while they honour the dead ones, and build them monuments, and say, " If we had lived in the days of our fathers, we would not have been partakers with them in the prophet's blood." Read well Matt, xxiii. 29. to the end. What a sea of righ- teous blood hath malignity and persecuting zeal drawn out !
4. Another cause of murder is, rash and unrighteous. judgment. When judges are ignorant, or partial, or per- verted by passion, or prejudice, or respect of persons : but though many an innocent hath suffered this way, i hope among Christians, this is one of the rarest causes. i
5. Another way of murder i& by oppression and uncha- ritableness ; when the poor are kept destitute of necessarie3 to preserve their lives : though few of them die directly, of £Bmiine, yet thousands of them die of those sicknesses which they contract by unwholesome food. And all those are- guUty of their death, either that cause it by oppression, or that relieve them not when they are able and obliged to it".
6. Another way and cause of murder is, by thieves and robbers^ that do it to possess themselves of that which is another man's ; when riotousness or idleness hath consumed what they, had themselves, and sloth and pride will not suffer them to labour,, nor sensuality suffer them to endure want, then they will have it by right or wrong, whatever it cost ihem. God's laws or man's, the gallows or hell shall not deter them; but have it they will, tliough they rob and murder, and are hanged and damned for it. Alas ! how
" James v. 1— 5- . ^
134 CHRISTIAN DIRECTORY. [PART IV.
dear a purohase. do they make 1 How moch eaaier are their greatest wants, than the wrath of God, and the pdins of
heU!
7. Another cause of murder is, guilt and shame. When wicked people have done some great disgraceful sin^-which will utterly shame them, or undo them if it be known, they are tempted to murder them that know it, to conceal the crime and save themselves. Thus many a whor^aaonger hath murdered her that he hath committed fornication with f iind many a whore hath murdered her child (before the birth or after) to prevent the shame. But how madly do they forget the day, when both the one and the other will b^ brought to light ! And the righteous Judge will make them know, that aJl their wicked shifts will be their oonfusira, because there is no hiding them from him.
8. Another cause is, furious anger, which masteretli reason, and for the present makes them mad ; and clninkeiH ness which doth the same. Many an one bath killed^ another in his fury or his drink ; so dangerous is it to sufier reason to lose its power, and to use ourselves to a Bedlam course ! -And so necessary is it, to get a sober, meek, asd quiet spirit; and mortify and master these turbulent and beastly vices.
9. Another cause of murder is, malice and revenge. When men's own wrongs or sufferings are so great a matter to them, and they have so little learned to bear them, tb&t they hate that man that is the cause of them, and boil with a revengeful desire of his ruin. And this sin hath in it so much of the devil, that those that are once addicted to it, are aliiuost wholly at his command. He maketh witches of some, and murderers of others^ and wretches of all ! Who set themselves in the place of God, and will do justice as they call it for themselves, as if God were not just enough to do it. And so sweet is revenge to their furious nature; (as the damning of men is to the devil,) that revenged they will be, though they lose their souls by it ; and the impo- tency and baseness of their spirits is such, that ihey say; ' Flesh and blood is unable to bear it/
10. Another cause of murder is, a wicked impatience with near relations, and a hatred of those that should be most dearly loved. Thus many men and women have mur-
CHAP. Ylll.] CHRISTIAN POLITICa« ISi
dered their wives and hunbands^ when either adulterous luat hath given up their hearts to another^ ^r a cross, impatient, discontented mind, hath made them seem intolerable huij* dens to each other ; and then the devil that destroyed, their lave and brought them thus far, will be their teacher in the rest, and shew them how to ease themselves, till he hith led* them to the gallows, and to hell. How necessary is rit tb keep.in.the way of duty, and abhor and suppress Uie begin* ningaofsinl
11*. And sometimes covetousness hath caused murder/ when one man desireth another man's estate. Thus Ahab came by Naboth's vineyards to his cost. And many a one desireth the death of another, whose estate must fall to him at the other's death. Thus many a child in heart is guilty of the morder of his parents, though he acftually commit it not ; yea, a secret gladness when they are dead, doth shew the guilt of some such desires while they were tiving ; and the very abatement of such moderate mourning, as natural affection should procure, (because the estate is thereby come to them as the heirs) doth shew that such are far from inno- t^ent. Many a Judas for covetousness hath betrayed an- other ! Many a false witness for covetousness hath sold another's- life ; many a thief for covetousness hath taken away another's life, to get his money ; and many a covetous landlord hath longed for his tenant's death, and been glad to hear of it ; and many a covetous soldier hath made a trade of killing men for money. So true is it, *' That the love of money is the root of all evil ; " and therefore is one cause of all Uiis.
12. And ambition is too common a cause of murder^ among the great ones of the world. How many have dis- patched others out of the world, because they stood in the^ way of their advancement ! For a long time together it was the ordinary way of rising, and dying, to the Roman and Qfeek emperors; for one to procure the murder of the em- peior, that he might usurp his seat, and then to be so mur^ d«wd by another himself; and every soldier that looked for preferment by the change, was ready to be an instrument in the fact. And thus hath even the Rothan seat of his mock- holin^SS, for a long time and oft received its successors, by the poison or other murdering of the possessors of the desir
186 CHRISTIAN DIRECTORY. . [PART IV.
red place. And alas^ how many thouBands hath that see de- voured to defend its universal empire, under the name of tke spiritual headship of the church ! How many unlawful wars have they raised or cherished, even against Christian empe- rors and- kings! How many thousands have heen massa- cred ! How many assassinated, as Henry the third, and Henry the fourth, of France ! Besides those that fires and inqoi- sitions have consumed : and all these have been the flames of pride. Yea, when their fellow-subjects in Munster, and in England, (the Anabaptists and Seekers) have catched some of their proud disease, it hath worked in the same way of blood and cruelty.
But besides these twelve great sins, which are the near^ est cause of murder, there are many more which are yet greater, and deeper in nature, which^ are the roots of all ; especially these :
L Tjie first cause is, the want of true belief of the Word of Ood, and the judgment and punishment to come, and tbe want of the knowledge of God himself : atheism and infide- lity.
2. Hence cometh the want of the true fear of God,^ and subjection to his holy laws.
3. The predominance of selfishness in all the unsandi- fied, is the radical inclination to murder, and all the injus- tice that is committed.
4. And the want of charity, or loving our neighbour as ourselves, doth bring men near to the execution, and leav- eth little inward restraint.
By all this you may see how this sin must be prevented. (And let not any man think it a needless work. Thousands have been guilty of murder that once thought themselves as far from it as you.) L The soul must be possessed with the knowledge of God, and the true belief of his Word and judgment. 2. Hereby it must be possessed of the fear of God, and subjection to him. 3. And the love of God most mortify the power of selfishness. 41 And. also much pos- sess, us with a true love to our neighbours, yea, and enemies for his sake. 5. And the twelve forementioned causes of murder will thus be destroyed at the root.
II. And some further help it wilji be to* understand the greatness of this sin. Consider therefore, 1. It is an unlaw-
CHAP. Vill.] CHRISTIAN POUTICS. 137
fid deBtroying, not only a creature of God, but one of his noblest oreatuves upon earth ! Even one that beareth (at least, the natural) image of Qod. '* And surely, your blood of your lives will I require ; at the hand of every beast will I require it; and at the hand of man; at the hand of every man's brother will I require the life of man. Whoso sheddeth man's blood, by man shall his blood be shed ; for in the image of God made he man**/' Yea, God will not only have the beast slain that killeth a man, but also forbiddeth there the eating of blood, verse 4., that man might not be accus- tomed to cruelty.
2. It is the opening a door to confusion, and all, calami* ty in the world ; for if one man may kill another without the sentence of the magistrate, another may kill him ; and the world will be like mastiffs or mad dogs, turned all loose on one another, kill that kill can.
3. If it be a wicked man that is killed, it is the sending of a soul to hell, and cutting off his time of repentance, and his hopes. If it be a godly man, it is a depriving of the world of the blessing of a profitable member, and all that are about him of the benefits of his goodness, and God of the service, which he was here to have performed. These are enough to infer the dreadful consequents" to the mur- derer, which are such as these.
III. 1. It is a sin which bringeth so great a guilt, that if it be repented of, and pardoned, yet conscience very hard- ly doth ever attain to peace and quietness in this world ; and if it be unpardoned, it is enough to make a man his own executioner and tormenter.
i 2. It is a sin that seldom escapeth vengeance in this4ife : if the law of the land take not away their lives, as - God ap- pomteth. Gen. ix. 6., God useth to follow them with his ex- traordinary plagues, and causeth their sin to find them out ; 80 that the bloodthirsty man doth seldom live out half his days. The treatises purposely written on this subject, and the experience of all ages, do give us very wonderful; narra- tives of God's judgments, in the detecting of murderers and biinging th^m to punishment. They go about awhile lifke C!ain, with a terrified conscience, afraid of every one they ' ■ ■ ■ . ■
" Gen. ix. 5, 6.
138 CHRISTIAN DIRECTORY. , [PART IT.
see, till reasonable vengeance give them their reward ; or rather send them to the place where they miMt reoeire it.
3. For it ia eternal torment, under the wrath of Qfod, which is the final punishment which they must expect, (if very great repentance, and the blood of Christ, do not pre^ vent it). There are few I think that by shaine and terror of conscience, are not brought to such a repentance, as Caia and Judas had, or as a man that hath brought calamity oa himself; and therefore wish they had never done it, because of their own unhappiness thereby (except those persecuton or murderers that are hardened by error, pride or power) ; but this will not prevent the vengeance of Grod in their dam- nation : it must be a deep repentance proceeding from^ tlid hire of God and man, and the hatred of sin, and sense of God's displeasure for it, which is only found in sanctified souls ! And alas, how few murderers ever have the grace to manifest any such renovation and repentance !
Tit. 2. Advice against Self-murder,
Though self-murder be a sin which nature hath as strong- ly inclined man against, as any sin in the world that I re*' member, and therefore I shall say but little of it ; yet expe-^ rience telleth us, that it is a sin that some persons are in danger of, and therefore I shall not pass it by.
The prevention of itliethin the avoiding of these follow^ ing causes of it.
Direct, i. 'The commonest cause is prevailing melan^^ choly, which is near to madness ; therefore to prevent this sad disease, or to cure it if oontraeted, and to watch theih in the meantime, is the chief prevention of this sin.' Though there be much more hope of the salvation of such,, as waat the use of their understandings, because so far it may lift caUed involuntary, yet it is a very dreadful case, espeGia% so far as reason remaineth in any power. But it is not mm natural for a man in a fever to thirst and rave, than for m^ lancholy, at the height, to incline men to make away tkexi* selves. For the disease will let them feel nothing but miserf and despair, and say nothing, but, ' I am forsaken, misera^ ble and undone ! ' And not only maketh them weary of their lives (even while they are draid to die), buti;he devil
; yill.] CHRISTIAN POLITICS. 139
hmth «oiae great advantage by it^ta urge them to do it ; 00 lUMt if they pa6» over a bridge^he orgeth them to leap intxi fjkewttier ; if they see a knife, they are presently urged to Itiil themselves with it ; and feel, as if it were, something .wMUn them importunately provoking them, and. saying, *X>o it, do it now;' and giving them no rest* Insomttchy tfeat many of them contrive it, and cast about secretly how Ihey^may accomplish it. «
'•^'' -Though the cure of these poor people belong as much to Mher's care as to their own, yet so far as they yet can uae tfMtr treason, they must be warned, ' 1. To abhor all these fiiggcstions, and give them not room a moment in their amds;
>••:• And 2.. To avoid all occasions of the sin, and not to be w ilMr a knife, a river, or any instrument which the devil would hmfe them use in the execution.
And 3. To open their case to others, and tell them all, that they may help to their preservation.
4. And especially to be willing to use the means, both physic, and satisfying counsel, which tend to cure their ffiiease. And if there be any rooted cause in the mind that "Mm antecedent to the melancholy, it must be carefully look«> •d to in the cure.
-- Direct. II. ^Take heed of worldly trouble and discon* it&A ; for this also is a common cause*' Either it suddenl]^ oasteth men into melancholy, or mthoutit of itself overturn- elk their reason, so far as to make them violently dispatch libeiiiselves ; especially, if it fall out in a mind where there ii« inixture of these two causes : 1. Unmortifled love to itf^ creature. 2. "And an impotent and passionate mind ; ttM» discontent doth cause such unquietness, that they will Anriiously go to hell for ease. Mortify therefore first your iroildly lusts, and set not too much by any eartiily tiling : if you did not foolishly overvalue yourselves, or your credit, CMT your wealth or friends, there would be nothing to feed y^ur discontent : make no greater a matter of the world than it deserveth, and you will make no such greatmatter of your evITerings.
And 2. Mortify your turbulent passions, and give not way to Bedlam fury to overcome your reason. Go to Christy to beg and learn to be meek and lovil^ m%^\u\.» «ni
140 CHRimriAK directory. [part it.
ihi:» your troubled mmdfi will hare rest*. Passionate wo- ini;ii, aiid Much other feeble spirited persons, that are easily troubled and hardly quieted and pleased, have great cause to bond tliiiir greatest endeavours to the curing of this impo- tent temper of mind, and procuring from God such strength- ening ^^rvLCii, as may restore their reason to its power.
hired, in. ' And sometimes sudden passion itself, with- out liny longer discontent, hath caused men to make away tlHiniNelves.' Mortify therefore and watch over such dis- tructin^ passions.
Dirfvi. IV. 'Take heed of running into the guilt of any liiiiuouN Miu.* For though you may feel no hurt from it at lli«' |irim»«ut, when conscience is awakened, it is so disquiet- ing n (liiiiK. tluit it maketli many a one hang himself. Some Ki'irvuuN NiUH are so tormenting to the conscience, that they ^ivo iimuY no ronU till they have brought them to Judas*8 wx Ahulukpht^rs oud. Especially take heed of sinning u>;auu( ov'UAouMiois and of yielding to that for fear of men, i\hu'l\ U\k1 uud ionscionce charge you to forbear. For the \^u^c vk| umuY u tuuulrt'd as well as Spira, may tell you into YkUwi vulaniil) ihis muy cast you. If man be the master of wuu u U>;U'U. vk^u have no religion; for what is religion, but th\' -.u^hvUou iv» i^iv^t. especially in the matters of his wor- ah^^ » auvl it VivkI be s^ubjecied to man, he is taken for no-god. \\ t\eu >\'u \\oisliip a god that is inferior to a man, then you iuii\ )«ub|eet your religion to the will of that man. .Keep i)\i\l uud eousicieuee at peace with you, if you love your- «i»lvv«. (U\mgh thereby you lose your peace with the world.
Iht\\i. \. * Keep up u believing foresight of the stfite H^iuohvleiUh will seuvl you to/ And then if you have .the utt«t \«t'iv;\sou. hell at least* will hold vour hands, and make \\\\\ \\\\\\\y\ y^( \ei\iunnc: upon death. ^Vhat repentance are \\\\\ Ukx' \y^ h;iM\ when vou die in the very act of sin? And \\\\\^\\ «ni Mnu\\>ititied lust v^r love of the world, doth hurry \\\\\ to \\w \\\\\\\'\ by Mutul disooutent i And what hope of (UmIou >Mth\Mii i\ pei\t;u\ee ' How ejtceeding likely there- \\\\^ t«Mt \\\\\\ \\\\\>\w\c\ \vMv put yourselves out of your p^e- m^ut \^M\\ \\\\\\ iioui^U' v\M) seud \our souls to endless tor- UUhN ' \\\\\ w \\\ \\ y\\^^' \ vn\ tv^ pass from poverty or crosses \\\\\\ \\\\\ • Ot \\\\\ \y^\\ \\m\\\\ >vHa soids« because another
(;
CHAP. VIII.] CHRISTIAN POLITICS. 141
wrongeth you ? O the madness of a sinner ! Who will you think hath wronged you most, when you feel hell-fire ? Are you weary of your lives, and will you go to hell for ease? Alas, how quickly would you be glad to be here again, in a more painful condition than that which you were so weary of! yea, and to endure it a thousand years ! Suppose you saw hell before your eyes, would you leap into it? Is not time of repentance a mercy to be valued ? Yea, a little re- prieve from endless misery is better than nothing. What need you make haste to come to hell ? Will it not be soon enough, if you stay thence as long as you can? And why will you throw away your hopes, and put yourselves past all probability of recovery, before God put you so himself? Direct, vi. 'Understand the wonders of mercy revealed, and bestowed on mankind in Jesus Christ ; and understand the tenor of the covenant of grace.' The ignorance of this is it that keepeth a bitter taste upon your spirits ; and ma- keth you cry out. Forsaken and undone ; when such mira- cles of mercy are wrought for your Salvation. And the igno- rance of this is it that maketh you foolishly cry out, ' There is no hope; the, day of grace Is past; it is too l3.te ; God will never shew me mercy 1 ' When his Word assureth all that will believe it, that *' whoever confesseth and forsaketh his sins, shall have mercy p.'' " And if we confess our sins, he is faithful and just to forgive V "And that whoever will, may freely drink of the waters of life ^" " And that who- ever believeth in him, shall not perish, but have everlasting, life '." I have no other hope of ray salvation, but that Gos- pel, which promiseth pardon and salvation, unto all, that at any time, repent and turn to God by faith in Christ : and I dare lay my salvation on the truth of this, that Christ never re- jected any sinner how great soever, that at any time in this life, was truly willing to come to him, and to God by him. ** He that cometh unto me I will in no wise cast outV But the malicious devil would fain make God seem odious to the soul, and representeth love itself as our enemy, that we might not love him ! Despair is such a part of hell, that:^ if he could bring us to it, he would think he had us half in hell already ; and then he would urge us to dispatch our-
P Prov.xxviiUlS. q Ijohn i. 9. fRev.xxJa.VT,
■ Johnia 17. » John vi. 37.
142 CHRISTIAN DIRECTORY. [PART IV.
selves, that we might be there indeed, and oar despair might be incurable. How blind is he that seeth not the devil in all this!
i**r"
CHAPTER IX.
Directions far the forgiving of Enemies, and those that injure us ; against Wrath, and Malice, and Revenge, and Persecu- tion,
It is not only actual murder which is forbidden in the sixth commandment, but also all inordinate wrath, and mali6e, and desires of revenge, and injuring the person of our n^ghbour or our enemy ; for so the Prophet and Judge of the church hath himself expounded it. Matt. v. 21, 22. Anget bath a hurting.inclination, and malice is a fixed anger, and revenge is the fruit of both or either of them. He that will be free from injurious actions, must subdue that wrath and maKce which is their cause. Heart-murdiers and injuries must be caVefuUy rooted up ; " For out of the heart proceed evil thoughts and murders *," &c. This is the fire of hell on which an evil tongue is set ^ and this must be quenched if you would be innocent.
lyirect. I. ' See God in your neighbour, and love him for that of God which is upon him.' If he be holy, he hath the moral image of God. If he be unholy, he hath hi^ natural image as he is a man. He is not only* God's crea- ture, but his reasonable creature, and the lord of his inferior works : and art thou a child of God, and yet canst not s^ him, and love him in his works ? Without God he is nothing, whom thou art so much oifended with ; and though there be somewhat in him which is not of God, which may deserve thy hatred, yet that is not his substance or person : hate not. Or wrong not that which is of God. It would raise in you such a reverence, as would assuage your wrath, if you could but see God m him that you are displeased with. '
Direct, ii* 'To this end observe more the good which is in your neighbour, than the evil.' Malice overlooketh all that is good and amiable, and can see nothing but that
* Matt. XV. 19* ^ James iii. 6.
CHAB, IX^] CHRISTIAN FOJLITIG&. 143
wluch is bad and detestable : it hearkeneth more to them that dispraise and open the faults of others, than to those that praise them and declare their rirtues : nor that good and evil must be confounded ; but the good as well as the eyil must be acknowledged. We have more use ourselves for the observation of Aeir virtues than of their faults ; and it is more our duty:* and were it never so little good that is ia thwi, the right observing of it^ at least ^^ould much dimi- ttish your dislike*
Direct, iii. * Learn but to love your neighbour as your- self, and this wiU make it easy to you both to forbear him and fo^ve him.' With yourself you are not apt to be so angry. Against yourself you bear no malice, or desire no revenge that shall do you hurt. As you are angry with your- self penitently for the faults you have committed, but not so as to desire your own destruction, or final hurt; but with such a displeasure as tendethto your recovery ; so also must yoii.do to others.
Direct* iv. * To this end be sure to mortify your selfish-«- ness.' For it is the inordinate respect that men have to themselves, which maketh them aggi*avate the faults of all that are against them, or offend them. Be humble and self- denying, and you will think yourselves so mean and incon- siderable, that no fault can be very great, nor deserve much displeasure, merely as it is against you. A proud, self-es- teeming man is eeusily provoked and hardly reconciled with- out great submission ; because he thinketh so highly of him- self, that he thinketh heinously of all that is said or done against him ; and he is so over-dear to himself, that he is impatient with his adversary.
Direct, v. * Be not your own judge in cases of settled malice or revenge ; but let some impartial, sober by-stander be the judge.' For a selfish, passionate, distempered mind^ is very unlikely to judge aright. And most men have so much of these diseases, that they are very unfit to be judges in their own case. Ask first some wise, impartial man, whether it be best for thee to be malicious and revengeful against such a one that thou thinkest hath greatly wronged thee, or rather to love him and forgive him.
Direct, vi. * Take time to deliberate upon the matter, and do nothing rashly in the heat of passion against an-
144 CHRISTIAN DIRBCTORY. [PART IV.
Other.' Wrath and malice will yanish, if you bring the mat- ter into the light, and use but those effectual considerations which will shew their sinfulness and shame ; I shall there- fore next here set down some such considerations^ as are most powerful to suppress them •
Consid. I. Remember first, ' That whoever hath offended you, hath offended God by greater injuries, and if God for- give him the greater, why should not you forgive the less Y The same fault which he did against you, is a greater crime as against God than as against you. . And many a hundred more hath he committed. It is a small matter to displease such a worm as man, in comparison of the displeasing of Almighty God : and should not his children imitate their heavenly Father ? Doth he remit the pains of hell,.aDd canr not you forbear your passionate revenge ? 'Let me ask you, whether you desire that God should forgive him his sina or not? (both that and all the rest which he hath committed;) If you say, * No, ' you are devilish and inhuman, who would not have God forgive a sinner: if you say, *Yea,' you condemn, yea, and contradict yourselves. While you say you would have God forgive him, and yet yourselves will not forgive him ; (I speak not of necessary correction but revenge).
Consid. II. ' Consider also that you have much more yourselves to be forgiven by God, or you are undone for ever.' There is no comparison between other men's offen- ces against you, and your offences against God, either for the number of them, or the greatness, or the desert. Dost thou owe to God ten thousand talents, and wilt thou lay hold on thy brother for a hundred pence ? See then thy doom. Matt, xviii. 34. ; the tormenters shall exact thy debt to God. Doth it beseem that man to aggravate or revenge his little injuries, who deserveth damnation, and forfi^iteih his soul every day and hour ? And hath no hope of his awn salvation, but by the free forgiveness of all his sins ? ; ,
Consid. III. ' Either thou art thyself a member of Christ
or not. If not, thou art yet under the guilt of all the sins
that ever thou didst commit.' And doth it beseem that man
to be severe and revengeful against "others, that must for
be damned for his own transgressions, if a. speedy con-
> do not prevent it ? Sure you have somewhat else to
CHAP. IX.] CHRISTIAN POLITICS. 14fi
think on^-than of your petty injuries from men! But if thou be indeed a member of Christ, thy sins are all par- doned by the price of thy Redeemer's blood ! And canst thou feel the sweetness of so great a mercy, and not feel a strong obligation on thee to forgive thy brother ? Must Christ be a sacrifice for thy offences? and must thy brother, who oflGsnded thee, be sacrificed to thy wrath ?
Cansid. iv. * Thou art not forgiyen of God, if thou dost not forgive.' For, 1. If ever the love of God and the blood of Christ had come in power upon thy heart, they would ludoubtedly have caused thee to forgive thy brother. 2. Tea, God hath made thy forgiving others to be a condition, without which he will not finally or plenarily forgive thee. Thou hast no warrant to pray or hope for pardon upon any lower terms ; but ** Forgive us our trespasses, as we forgive ihemthat trespass against us; for if ye forgive not men their trespasses, neither will your Father forgive your tres- passes ^'' Likewise, saith Christ, " shall my heavenly Fa- ther do alsp unto you, (even deliver you to the tormeuters,) if from your hearts ye forgive not eveiy one his brother their trespasses^." " For he shall have judgment without mercy that hath shewed no mercy, and mercy rejoiceth against judgment *"
CkmsUL V. ' Remember also that you have need of for- giveiiiess from others, as well as they have need of it from yon/ Have you wronged none? Have you provoked none ? Have you not passions which must be pardoned ? And a nature which must be borne with? Can so corrupt a creature as man is, be no annoyance to those he liveth with ? Sure all the sins which burden yourself, and dis- please the Lord, must needs be some trouble to all about yon : and he that needeth pardon, is obliged the more to pardon others.
Comxid. Yi. ' Nay, it is the unhappiness of all mankind, tiiat their corruptions will in some measure be injurious to all that they have to do with;' and it is impossible for such distempered sinners to live together, and not by their niis- takes, or selfishness, or passions, to exercise the patienee and forbearance of each other. Therefore you must either
• Mttt. vi. 14, 15. * Matt. xfiiL 35. * 3miaft%u* V^.
VOL, VI. L
146 CHRISTIAN DIRECTORY. [PART IV.
be maliciouB and revengeful against all mankind, or else against none on such accounts as are common to all.
Consid. vii. ' Observe also how easily you can forgive yourselves, though you do a thousand fold more against yourselves, than ever any enemy did.' It is not their wrongs or offences against you that you are in any danger of being damned for ; you shall not suffer for their sins, but for your own. In the day of judgment, it is not your sufferings from others, but your own offences against God that will be charged upon you : and if ever you be undone, it will be by these* Men or devils can never do that against you, which by every sin you do against yourselves* No robber, no op- pressor, no persecutor, no deceiver can ever hurt you so much as you hurt yourselves. And yet how gently do yea take it at your own hands ! How easily do you pardon it to yourselves ! How lovingly do you think of yourselves ! So far are you from malice or tevenge against yourtelves, that you can scarce endure to hear plainly of your sins I But are more inclined to bear malice against those that do reprove you. Judge whether this be equal dealing; and loving your neighbours as yourselves ?
Consid, VIII. * Consider how great a crime it is, for a worm to usurp the authority of God, and censure him for not doing justice, and to presume to anticipate his judgment, and take the sword as it were out of his hands, as all do that will be their own avengers/ It is the magistrate and not you that beareth the sword of public justice ; and what he doth not, God will do in his time and way. '* Dearly be- loved, avenge not yourselves, but rather give place unto wrath ; for it is written. Vengeance is mine, I will repay, saith the Lord. Therefore if thine enemy hunger, feed idm ; if he thirst, give him drink ; for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, (that is, the evil that is done against you,) but overcome e^ with good ^" He that becometh a revenger for himself, doth by bis actions as it were say to God, * Thou art unjust, and dost not do me justice, and therefore I will do it for myself^ And shall such an impatient, blaspheming atheist go un- punished ?
Consid. IX. ' Consider how much more fit God is than
' Rom. xii. 19—21.
CHAP* IX.] CHRISTIAN POLITICS;^ l4t
you^ to execute revenge and justice on your enemies/ He hath the highest authority, and you have none : he is im- partial and most just, and you are unrighteous and perverted by selfishness and partiality. He is eternal and omniscient, and seeth to the end, and what will be the consequent ; and therefore knoweth the fittest season and degree ; but you are shortsighted creatures, that see no further than the present day, and know not what will be to-morrow, and therefore may be ignorant of a hundred things, which would stop you and change your counsel if you had foreseen them. He is most wise and good, and knoweth what is fit for every person, and how to do good with as little hurt ais may be in the doing of it ; but you are ignorant of yourselves, and blinded by interest and passion, and are so bad yourselves, that you are inclined to do hurt to others. At least, for aught you know, you may miscarry in your passion, and come off with guilt and a wounded conscience ; but you may be sure jbhat God will not miscarry, but will do all in perfect wisdom, and righteousness, and truth.
Consid. X. ' Do you not understand that your passion, malice, and revenge, 1 . Do hurt yourselves much more than they can hurt another, and 2, Much more than any other can hurt you V Would you be revenged on another ; and will you therefore hurt yourselves ? The stone of reproach which you cast at him, doth fly back into your face, and wound yourselves. Do you not feel that the fire of passion and malice, is like a scorching fever, which overthrows your health and quietness, and fills you full of restlessness and pain? And will you do this against yourselves, be- cause another hath abused you ? Did not he that offended you do enough against you ? If you would have more, why are you offended with him ? If you would not have more, why do you inflict it on yourselves ? If you love disquiet- iiesA, why do you complain of him that doth disquiet you ? If you do not, why do you disquiet yourselves ? and that innch more than he can do ? He that wrongeth you touch- ed! bnt your estates, or bodies, or names; it may be it is but by ^ blast of wind, the words of his mouth ; and will you therefore wound yourselves at the very heart? God hath locked up your heart firbttl others ; none can touch that but yourselves. Their words, their wrongs cannot reach
148 CHRISTIAN DIRECTORY. [PARTIV.
your hearts, unless you open them the door, yea, unless it be your own doing. Will you take the dagger which pierced but your skin, and pierce your own hearts with it, because another so much wronged you? If you do, blame no one for it so much as yourselves ; blame them for touch- ing your estates or names, but blame yourselves for all that is at your hearts. And if you might desire another's hurt, it is folly to hurt yourselves much, more, and to do a greater mischief to yourselves, that so you may do a less to him. If you rail at him, or slander or defame him, you touch bat his reputation ; if you trouble him at law, you touch but his estate ; if you beat him, it reacheth but to his flesh ; but the passion and guilt is a fire in your own hearts ; and the wrath of God which you procure, doth fall upon your souk for ever ! I have heard but of a few that have said openly, ' I am contented to be damned, so I may but be avenged ;' but many thousands speak it by their deeds. And O how just is their damnation, who will run into hell that they may hurt another ! Even as I have heard of some passionate wives and children, who have hanged themselves, or cut their throats, to be revenged on their husbands or parents by grieving them.
Consid. XI. ' Remember that malice and hurtfulness are the special sins and image of the devil.* All sin is from him as the tempter ; but some sins are so eminently his own, that they may be called the nature and image of the devil ; and those are principally, rebellion against God, malignity or enmity to good, pride or self-exaltation, lying and car lumny, and malice, hurtfulness, and murder; these are above the sins of mere sensuality or carnality, and most properly denominate men (in whom they prevail) the ser- pent's seed. I speak but as Christ himself hath spoken, John viii. 44. to those that were esteemed the wisest and most (ceremoniously) religious of those times : " Ye are of your father the devil, and the lusts of your father yc wiU do ; he was a murderer from the beginning, and abode not in the truth, because there is no truth in him ; when be speaketh a lie, he speaketh of his own: for he is a liary and the father of it." And what pity is it that a man that should bear the image of God, should be transformed as it weve iiito an incarnate devil, and by being like to satan, 9M bearing his image.
CHAP. IX.] CHRISTIAN POLITICS. 149
Consid. XII. ' The person that you are angry with, is either a child of God, or of the deyil, and one that must live either in heaven or hell.' If he be a child of God, will not his Father's interest and image reconcile you to him ? Will you hate and hurt a member of Christ? If you have any hope of being saved yourselves, are you not ashamed to think of meeting him in heaven, whom you hated and per- secuted here on earth ? If there were any shame and grief in heaven, it would overwhelm you there with shame and grief, to meet those in the union of those blessed joys, whom you hated and abused. Believe unfeignedly that you must dwell with them for ever in the dearest intimacy of eternal love, and you cannot possibly rage against them, nor play the devils against those, with whom you must live in ilnity before God. But if they be wicked men, and such as Ihusi be damned (as malice will make you easily believe), are they not miserable enough already, in being the slaves of sin and satan ? And will they not be miserable time enough and long enough in hell ? Do you thirst to have them tormented before the time? O cruel men ! O devilish malice ! Would you wish them more punishment than hell-fire ? Can you not patiently endure to see a poor sinner have a little pros- perity and ease, who must lie in everlasting flames ? But the truth is, malicious men are ordinarily atheists, and never think of another world; and therefore desire to be the avengers of themselves, because they believe not that there is any God to do it, or any future judgment and executioQ tabe expected.
Consid. XIII. ' And remember how near both he and you are to death and judgment, when God will judge righteously betwixt you both.' There are few so cruelly mali<HOus,/ but if they both lay dying they would abate their malice and be easily reconciled, as remembering that their dust and bones will lie in quietness together, and malice is a misera^ ble case to appear in before the Lord. Why then do you chmsh your vice, by putting away the day of death from your remembrance ? Do you not know that you are dying ? Are a few more days so great a matter with you, that you will therefore do that because you have a few more days to live, which else you durst not do or think of ?^ O hearken to the dreadfiil trumpet of God, which is summoning you
160 CHRISTIAN DIRECTORY. [PART IV.
all to come away^ and methinks this should sound a retreat to tl?i6 malicious, from persecuting tbose with whom they are going to be judged. God will shortly make the third, if you will needs be quarrelling ! Unless it be mastiff dogs or fighting cocks, there are scarce any creatures but will give over fighting, if man or beast do come upon them that would destroy or hurt them both.
Consid. XIV. ' Wrathful and hurtful creatures are com- monly hated and pursued by all; and loving, gen^e, harm- less, profitable creatures, are commonly beloved/ And will, you make youi-selves like wild beasts or vermin, that all men naturally hate and seek to destroy ? If a wolf, or a fox, or an adder do but appear, every man is ready to seek the death of him, as a hurtful creature, and an enemy to manl^ind ; but harmless creatures no one meddleth with (uu: 1^5s for their own benefit and use) : so if you will be ma- licious, hurtful serpents that hiss; and sting, and trouble others^ you will be the common hatred of the world, and it will be thought a meritorious work to mischief you ; whereas if you will be loving, kind, and profitable, it will be takes to be men's interest to love you, and desire your good.
Consid. XV. ' Observe how you unfit yourselves for all holy duties, and communion with God, while you cherish wrath and malice in your hearts.' Do you find yourselves fit for meditation, conference, or prayer while you * are in wrath ? I know you cannot ; it both indi^poseth you (o the duty, and the guilt afFrighteth you, and telleth you that you are unfit to come near to God. As a fever tak^th away a man's appetite to his meat, and his disposition to labour, so doth wrath and malice destroy both your disposition to holy duties, and your pleasure ia them. And conscience will tell you that it is so terrible to draw near God in such a case, that you will be readier (were it possible) to hide yourselves as Adam and Eve,- or fly as Cain, as not enduring the presence of God. And therefore the Common-rpray^ booi^ above all other sins, enableth the pastor to keep away the malicious from the sacrament of communiou ; f^d com- science maketh many that have little conscience in any ijuBg else, that they dare not come to that sacran^ent, while lyntth and malice are in their breasts : and Christ himself saiiii, " If thou bring thy gift unto the altar, and theiiQ remember-
CHAP. IX.] CHRISTIAN POLITICS. 151
est that thy brother hath aaght against thee ; leaye there thy gift befoi-e the altar, and go thy way, first be reconciled to thy brother, and .then come and offer thy gift. Agree with thine adversary quickly while thou art in the way with him, lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison «, &c."
Comid. XVI. ' And your sin is aggravated, in that you hinder the good of those that you are offended with, and also provoke them to add sin to sin, and to be as furious and uncharitable as yourselves.' If your neighbour be not &ulty, why are you so displeased with him ? If he be, why will you make him worse? Will you bring him to amend- ment by hatred or cruelty ? Do you think one vice will core another? Or is any man like to hearken to the coun* sel of ui enemy? Or to love the words of one that hateth him ? Is malice and fierceness an attractive thing ? Or rather is it not the way to drive men further firom their duty, and into sin, by driving them firom you who pretend to re- form them by such unlikely, contrary means as these ? And as you do your worst to harden them in their faults, and to midce them hate whatever you would persuade them to ; so at present you seek to kindle in their breasts the same fire of malice or passion which is kindled in yourselves. As love is* the most effectual way to cause love ; so passion is the most effectual cause of passion, and malice is the most effectual cause of malice, and hurting another is the most powerful means to provoke him to hurt you again if he be able ; and weak things are oft-times able to do hurt, when injuries boil up their passions to the height, or make them desperate. If your sinful provocations fill him also with isge, and make him curse, or swear, or rail, or plot revenge, or do you a mischief, you are guilty of this sin, and have a hand in the damnation of his soul, as much as in you lieth.
Condd. XVII. ' Consider how much fitter means there are at hand to right yourself, and attain any ends that are good, than by passion, malice, or revenge.* If your end be nothing but to do mischief, and make another miserable, you are to the world as mad dogs, and wolves, and serpents
8 Blatt. V, «3— «5.
152 CHRISTIAN DIRECTORY. [PART IV.
to Ih^ country ; and they that know yon, will be as glad when the world is rid of you, as when an adder or a toad is killed. But if your end be only to right yourselyes, and to reclaim, your enemy, or reform your brother^ fury and re yenge is not the way. God hath appointed govemors to do justice in commonwealths and families, and to those yon may repair, and not take 'upon you to revenge yourseWes. And God himself is the most righteous governor of all the world, and to him you may confidently refer the case, when magistrates and rulers fail you ; and his judgment will be soon enough and severe enough. And if you would rathtf have your neighbour reclaimed than destroyed, it is love and gentleness that is the way, with peaceable convictions, and such reasonings as shew that you desire his good. Over* come him with kindness, if you would melt him into repen-' tance, and heap' coals of fire on his head. If thy enemy faiiitger, feed him ; if he thirsty give him drink : this is ov«^ coming evil with good, (and not by beastly fury to overcome him) ; but when you are drawn to sinful passion and re- venge, you are overcome of eviP. If you would do good, it must be by good, and not by evil.
Consid. xviii. ' Remember also how little you are con^ cemed in the words or actions of other men towards you,, in comparison of your carriage to yourselves and them.' You have greater matters to mind, than your little sufferings by them ; even the preserving of your innocency and your peace with God. It is your own actions, and not theirs that you must answer for. You shall not be condenmed for sufiering wrong, but for doing wrong you may. All their injuries against you, make you not the less esteemed of God, and therefore diminish not your felicity : it is tkem- selves that they mortally wound> even to damnation, if they impenitently oppress another; keep yourselves and you keep your salvation, whatever others do against you. -
Consid, XIX. ' Remember that injuries are your tmb- and temptations ;' God trieth you by them, and ratan tempteth you by them. God trieth your love, and ps^ence, and obedience; that you may be perfect as your heaveniy Father is perfect, and may be indeed his children, while you '' love your enemies, and bless them that curse you, and do
' h Rom. xii. 19—21.
CHAP. IX.] CHRISTIAN POLITICS. 153
good- to them that hate yoa, and pray for them that des- pitefully mne you and persecute you ^ -" and being tried you may leceive the crown of life ^. And satan on the other side is at work, to try whether he can draw you by injuries t» impatiency, and to hatred, malice, revenge or cruelty, and BO damn your souls by the burting of your bodies* And when you foreknow his design, will you let him overcome? Hear every provoking word that is given you, and every in- jury that is done unto you, as if a messenger from satan- were sent to buffet you, or to speak that provoking language in his name ; and as if he said to you, ' I come from the de- vil to call thee all that is naught and to abuse thee, and to try whether I can thus provoke thee to passion, malice, railing or revenge, to sin against God and damn thy soul/ If you knew one came to you from the devil on this errand, tell me how you would entertain him. And do you not know that this is indeed the case ? *' Fear none of those things which thou shalt suffer ; behold the devil shall cast some of you into prison that ye may be tried, and ye shall have tribulation ten days ; be thou faithful to the death and I will give thee a crown of life ^" As trying imprisonments, so all other trying injuries are from the devil by God's per- mission, whoever be his instruments ; . and will you be over- come by him when you foreknow the end of his attempts ?
ComiiL XX. * Lastly, set before you the example of our Lord Jesus Christ :' see whether he was addicted to wrath and malice, hurtfulness or revenge. If you will not imitate him, you are none of his disciples ; nor will he be your Saviour. A serious view of the holy pattern of love, and meekness, and patience, and forgiveness, which is set. be- fore us in the life of Christ, is a most powerful remedy against matiee and revenge ; and will cure it, if any thing will cure it " Let this mind be in you, which was also in Christ Je-
SOS, who being in the form of God, ^yet made himself of
no HSpotfttion, and took upon him the form of a servant™.^' ^Forasmuch then as Christ hath suffered in the flesh, arm yourselves likewise with the same mind°.'' ''For this is thankworthy, if a man for conscience toward God, endure grief, suffering wrongfully ; for what glory is it if when ye
I Matt. v. 44, 45 ^ James i. 3, 4. 19. ■ ReT. iu 10.
« PhU. ii. 5—7. » 1 Pet. iv. 1.
154 CHRISTIAN DIRECTOBY. [PART I?.
he bu£Peted for your faults, ye shall take it patiently : bat if when ye do well and suffer for it, ye take it patiently, thU is acceptable with God. For even hereunto ye were called; because Christ also suffered for us, leaving us au ensampte that ye should follow in his steps ; who did no sin, neither was guile found in his mouth ; who when he was reviled, reviled not again; when he suffered, he threatened not, but committed it to him that judgeth righteously °/' Think not to live and reign with Christ, if you will not follow hiio, and suffer with him. It is impudent presumption and not faith, to look to be like the saints in glory, while youareliM the devil in malice and cruelty.
.*i*B*l*>
CHAPTER X.
Cases tesohyed about forgiving Injuries and Debts, and ab(mt Self-defence, and seeking Right by Law or othertvise.
Th£ Cases about forgiving, and revenging, are many, and some of them difficult : I shall resolve those of ordinaQf use in our practice, and pass by the rest.
Quest. I. ' Is a man bound to forgive all injuries and da* mi^es that are done him? If not. What injuries be they which every man is bound to forgive V
Answ. To both these questions I briefly answer* 1. We must distinguish between a crime or sin against God, and the common good; and an injury or damage to ourselves. 3. And between public justice and private revenge. 3. And between those damages which fall upon myself only, and thcMie that by me redound to others^ (as wife or childrmif: . &a> 4. And. between the remitting of a punishment, ai)4 the remitting of reparations of my loss. 6. And betwe^ ^the various punishments to be remitted. He that will ooftr £9imd any of these shall sooner deceive himself and olbefBi dian resolve the doubts.
rProp, 1. It frequently folleth out, that it is not in. o«r pow'er to remit the penalty of a crime ; no* not the tempor^ penalty. For this is a wrong to God the universal Gover-
o lFet.ii.l9— e5.
HAF. X.] CHRISTIAN POLITICS. 155
^« and God only can forgive it^ and man no farther than IML bath commiBsioned him. Murder^ whoredom, drun- ^pM^esB, swearing. Sec, as they are sins against God, the Mgistrate is bound to punish, and private men to endeavour i^klj the magistrate. And if it may be said, that the sovereign lifer of a nation hath power to forgive such crimes, the tteaning is no more than this ; 1. That as to the species of Plltae Bins, if he do forgive the temporal punishment which ^hiB office he should have inflicted, yet no human power question him for it, because he hath none on earth above ; but yet God will question him, and shew him that he no power to dispense with his laws, nor disoblige him- self from his duty. 2. And that in some cases an indivi- A«al crime may be forgiven by the magistrate as to the tem- poral punishment, even where the ends of the law and go- Tpmipent require it ; but this must not be ordinary. .. . Prop. II. It is not always in the power of the magistrate %D femit the temporal punishment of heinous crimes, against tfie common good. Because it is ordinarily necessaiy to |he common good that they be punished ; and his power is lor the common good, and not against it. The enemies of tiie public peace must by punishment be restrained.
Prop. III. Much less is it in the power of a private man, lo remit a penalty to be inflicted by a magistrate. And what I say of magistrates, hpldeth of parents, and other go- ▼ernors, ' csBteris paribus,' according to the proportion of iheir authority.
Propi IV. I may by just means exact satisfaction for da- Ittages to myself, in my reputation or estate, when the ends of Christianity, even the honour of God, and the public gOpd, and the benefit of men's souls require it ; that is, when trOnly vindicate these by lawful means, as they are the ta- l^pts which God hath committed to me for his service, and fiir. which he will call me to- account. It may fall out that the vindicating of a minister's or other Ch^ristian's name ftom a slander, may become very needful for the interest and hpnour of religion, and for the good of many souls. And if I have an estate which I resolve to use for God, and a. thief or a deceiver take it from me, who will do no good with it but hurt, I may be bound to vindicate it ; that I may be enabled to do good, and m^y give Qqd a coxc&otHsi&c\^
156 CHRISTIAN DIRECTORY. [PART IV.
account of my stewardship; besides the suppressuig of thievery and deceit, as they are against the common good. Prop. V. When my estate is not entirely my own, but wife or child or any other is a sharer in it, it is not wholly in my power to remit any debt or damage out of it, but I must have the consent of them that are joint-owners; an- less I be entrusted for them.
Prop. VI. If I be primarily obliged to maintain wife and children, or any others with my estate, I am bound on their behalf to use all just means to vindicate it fcom any thai shall injuriously invade it: otherwise I am guilty of their sufferings whom I should maintain ; I may no more suffer a thief than a dog to go away with my children's meat.
Prop. VII. And as I must vindicate my estate for othen to whom I am entrusted to administer it by God, so must I for myself also, so far as God would have me use it myself For he that hath charged me to provide for my family, re- quireth also that I famish not myself; and he hath required me to love my neighbour but as myself; and therefore as I am bound to vindicate and help my neighbour if a thief or oppressor would rob him, (according to my place and power,) so must I do also for myself. In all these seven cases I am not obliged to forgive.
But on the other side, in all these cases following, I am bound to forgive and let go my right.
Prop. I. As the church may declare to penitent einners, the remission of the eternal punishment, so may it remit the temporal punishment of excommunication, to the penitent; yea, this they are obliged by Christ to do, ministeriaUy, as under him.
Prop. II. When the repentance and satisfaction of the sinner is like to conduce more to the public good, and the honour of God, and other ends of government, than his pur nishment would do, a private man may not be obligedto prosecute him before the magistrate, and the magistrate haA power to forgive him as to the penalty which it belongeth to him to inflict. (Though this may not extend to the re- mitting of crimes ordinarily and frequently, nor to the re- mitting of some sort of heinous crimes at all ; because this cannot attain the ends of government as aforesaid.)
Prop. III. All personal wrongs, so far as they are merely
CHAP. X.] CHRISTIAN POLITICS. 157
tgainflt myself/ and disable me not from my duty to God and my neighbour, I may and must forgive: for my own interest is put more in my own power ; and here it is that I am commanded to forgive. If you say that I am bound to preserve my own life and soul as much as another's ; I an- swer, it is true, I am bound to preserve my own and another's ultimately for the service and glory of God ; and God's in- terest in me I cannot remit or give away. As there is no obligation to duty but what is originally from God, so there is none but what is ultimately for God, even to please and (^orify him.
Oifect. * But if this be all, I shall forgive no wrongs : for there is none which doth not some way hinder me in my doty.' Answ. Yes, there may be many to your body, your estate and name, which yet may be no disablement or hin- drance to you, except you make it so yourself: as if you receive a box on the ear, or be slandered or reviled where none heareth it but yourself, or such as will make no evil use of it, or if a little be diminished injuriously out of a su- perfluous estate, or so as to be employed as well as you would have done. 2. But I further answer this objection in the next propositions.
Prop. IV. If my patient suffering a personal injury, which somewhat hindereth me from my duty, be like to be as great a service to God, or to do more good, than by that duty I should do, I ought to pass by and forgive that injury : be- cause then God's interest obligeth me not to vindicate my right.
Prop. V. If when I am injured, and thereby disabled from doing some good which I should else have done, I am not able by seeking reparation or the punishment . of the person, to recover my capacity, and promote the service of God, I am bound to pass by and remit that injury. (I speak not of the criminal part* but the injury as such : for a man may be bound to bring a thief to punishment, on the ac- count of God*s honour, and the common good, (though else he might forgive the injury to himself).
Prop. VI. If it be probable that he that defraudeth me of my estate, will do more good with it than I should have done, I am not bound to vindicate it from him for my own interest : (though as he is criminal, and the crime is hurtful.
iHQ CHRISTIAN DIRECTOKV. [PART IV^
as an ill example, to the common good, so I may be bound to it). Nay, were it not for the said criminal respect, I am bound rather to let him take it, than to vindicate it by any such means as would break charity, and do more hnrt than good.
Prop. VII. If I am absolutely trusted with the peraoB or estate of another, 1 may so fkr forgiTe die wrongs doac to that other, upon sufficient reasons, as well as against my* self.
Prop. VIII. A private man may not usnrp the magis- trate's power, or do any act which is proper to his office, nor yet may he break his laws, for the avenging of himftelf : he may use no other means than the law of God and his so- vereign do allow him. Therefore he may not rail, or revile, or slander, or rob, or strike, or hurt any, (unless in case of defence, as afterward,) nor take any other prohibited course.
Prop, IX. No rigour or severity must be used to right myself, where gentler means may probably do it ; but the most harmless way must first be tried.
Prop. X. In general, all wrongs, and debts, and dama- ges, must be forgiven, when the hurt is like to be greater, which will come by our righting ourselves, than that which by forbearance we shall sustain : and all must be forgiven where God's law or man's forbiddeth us not to forgive. Therefore a man that will here know his duty, mast con* duct his actions by very great prudence, (which if he have not himself, he must make use of a guide or counsellor :) and he must be able to compare the evil which he Buffi^reth with the evil which will in probability follow his vindica- tion, and to discern which of them is the greater : or else he can never know how far and when he may and must for- give. And herein he must observe,
1. The hurt that cometh to a man's soul is greater than the hurt that befalleth the body : and therefore if my suing a man at law be like to hurt his soul by uncharitableness, or to hurt my own, or the souls of others by scandal or dis- turbances, I must rather suffer any mere bodily injuries, than use that mean§ : but if yet greater hurt to souls would foUr^** ♦^at bodily suffering of mine, the case is then altered i vay. So if by forgiving debts or wrongs, I be
CHAP. X.] CHRISTIAN POMTICS. 16&
like to do more good to the soul of him whom I forgite, or others, than the recovery of my own, or the righting of my- self is like any way to equal, I am obliged to forgive thai debt or wrong.
2. The good or hurt which cometh to a community or to many, is * ceeteris paribus' to be more regarded than that which cometh to myself or any one alone. Because many are of more worth than one ; and because God's honour (' cseteris paribus^ is more concerned in the good of many llian of one. Therefore I must not seek my own right to the hurt of many, either of their souls or bodies, unless some greater good require it.
3. The good or hurt of public persons, magistrates, or pastors is (' caeteris paribus') of more regard than the good or hurt of single men : therefore ' caeteris paribus' I must not right myself to the dishonour or hurt of governors : (no, though I were none of their charge or subjects :) because the public good is more concerned in their honour or wel- fime than in mine. The same may be said of persons, by tbeir gifts and interests more eminently serviceable to God and the common good than I am.
4. The good or hurt of a nfear relation, of a dear friend, of a worthy person, is more to be regarded by me, * cseteris paribus,' than the good oi: hurt of a vile, unworthy person, or a stranger. And therefore the Israelites might not take usury of a poor brother, which yet they might do of an alien of another land ! The laws of nature and friendship may more oblige me to one than to another, though they were supposed equal in themselves. Therefore I am not bound to remit a debt or wrong to a thief, or deceiver, or a vile person, when a nearer or worthier person would be equally damnified by his benefit. And thus far, (if without any par- tial self-love a man can justly estimate himself,) he may not only as he is nearest himself, but also for his real worth, pre- fer his own commodity before the commodity of a more un- worthy and unserviceable person.
6. Another man's necessities are more regardable than our own superfluities ; as his life is more regardable than our corporal delights. Therefore it is a great sin for any man to reduce another to extremity, and deprive him of necessa- ries for his life, merely to vindicate his own right in super-
100 CHRISTIAN DIRECTORY. [pART IV.
fluitles^ for the satisfiiction of his concttpiscence and sen- sual desires. If a poor man steal to save his own or his children's lives^ and the rich man vindicate his own, merely to live in greater fulness or gallantry in the world, he sinneth both the sin of sensuality and uncharitableness: (but how far for the common good he is bound to prosecute the thief as criminal, is a case which depends on oth^r dr- cumstances). And this is the most comnion case, in which the forgiving of debts and damages is required in Scripture, viz. When the other is poor and we are rich, and his neces- sities require it as an act of charity : (and also the former case, when the hurt by our vindication is like to be greater than our benefit will countervail).
Quest. II. 'What is the meaning of those words of Christ, " Ye have heard that it hath been said. An eye for an eye, and a tooth for a tooth : but I say unto you, that ye resist not evil ; but whosoever shall smite thee on thy right cheek, turn to him the other also ; and if any man will sue thee at the law, and take away thy coat, let him have thy cloak also : and whosoever shall compel thee to go a mile, go with him two : give to him that asketh thee ; and from him that would borrow of thee turn thou not away • ?**
Answ, The meaning of the text is this : as if he had 8£ud, '* Because you have heard that magistrates are re quired to do justice exactly between man and man, and to take an eye for an eye, &c., therefore you may perhaps be- lieve those teachers who would persuade you, ihat for any man to exact this satisfaction is no fault : but I tell you that duties of charity must be performed, as well as- justice must be done : and though it be the magistrate's duty to do you this justice, it is not your duty always to require it, but charity may make the contrary to be your duty. There- fore I say unto you, overvalue not the concernments of your flesh, nor the trifles of this world, but if a man abuse you, or wrong you in these trifles, make no great matter of it, and be not presently inflamed to revenge, and to right your- selves ; but exercise your, patience and your charity to him that wrongeth you, and by a ha)>ituated stedfastness herein, be ready to receive^ another injury with equal patience, yea, maiiy such, rather than to fly to an unnecessary vindication
p. X.] CHRISTIAN POUTICS, 101
light. For what if he give you another stroke? Or ^ also take your cloak ? Or what if he compel you er mile for him ? Let him do it ; let him take it ; ' your hurt ! What inconsiderable things are resistance and vindication of your right may and peace, and inflame his passion, and kin- li, and hurt both your souls, and draw you into .AS,and cost you dearer than your right was worth : vicas your patience, and yieldingness, and submission, wd readiness to serve another, and to let go your own for peace and charity, may shame him, or melt him, and pre- vent contention, and keep your own and the public peace, and may shew the excellency of your holy religion, and win men's souls to the love of it, that they may be saved. Therefore instead of exacting or vindicating your utmost right, set light by your corporal sufferings and wrongs, and stady and labour with all your power, to excel in charity, and to do good to all, and to stoop to any service to another, and humble yourselves, and exercise patience,. and give and lend according to your abilities; and pretend not justice against the great duties of charity and patience." So that here isTorbidden both violent and legal revenge for our cor- poral abuses, when the law of charity or patience is against it: but this disobligeth not magistrates to do justice, or aitin to seek it, in any of the cases mentioned in the seven Int propositions.
Quest, III. * Am I bound to forgive another, if he ask me not forgiveness ? The reason of the question is, because Ohiist saith, ** If thy brother trespass against thee, rebuke
him : and if he repent, forgive him ; and if he trespass against tbee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thpu shalt forgive him|^."
Answ. In the resolving of this, while some have barely iffirmed, and others denied, for want of distinguishing, they have said worse than nothing. It is necessary, that we dis- tinguiafa,
, 1« Between the forgiving of an enemy, and of a stranger, «id of a neighbour, and of a brother, as such.
2. Between the several penalties to be remitted (as well
^ Lake xtu. S, 4. VOL. VI. M
IQ'l CHRISTIAN DIRECTORY. [PART IV.
as revenges to be forborne). And so briefly the case most be thus resolved.
Prop. I. An enemy, a stranger andaneighboor, as such, must be forgiven (in the cases before asserted) though they ask not forgiveness, nor say, I repent : for,
1. Many other Scriptures absolutely require it.
2. And forgiving them as such, is but the continuing them in our common charity, as men or neighbours ; that is, our not endeavouring to ruin them, or do them any hurt> and our hearty desiring and endeavouring their good, ac- cording to their capacities and ours ; and thus far we must forgive them.
Prop. II. A brother must be also thus far forgiven, though he say not, I repent ; that is, we must love him as a man, and wish and endeavour his good to our power.
Prop. III. A brother as a brother, is not to be so foigiv'^ en, as to be restored to our estimation, and affection, and. usage of him as a brother, either in spiritual account, or inr. timate special love and familiarity, as long as he is impenir tent in his gross offences ; and that is, till he turn agftin and say, I repent. A natural brother is still to be loved as a natural brother. For that kind of love dependeth not on his honesty or repentance. Bat,
1. A brother in a religious sense.
2. Or a bosom, familiar friend, are both unfit for to he received in these capacities, till they are penitent for gross offences ; therefore Uie church is not to pardon the iBapeni- teiit, in point of communion, nor particular Christiana topajr^ don them in their esteem and carriage ; nor am I hound to take an unfit person to be my bosom friend to know my ser crets; therefore if either of these offend, I must^not forgifft them, that is, by forgiveness continue them in the respeei and usage of this brotherhood, till they repent ; wmL this (first especially) is the brother mentioned in the text^
Quest. IV. ^Is it lawful to sue a brother at law ? Tlie reason of the question is, from the words of the apostle Paul, " There is utterly a feult among you, because ye go to law one with another : why do you not rather take wioi^ - Why do you not rather suffer yourselves to be defrauded*^?''
Answ, 1. Distinguish betwixt going to law before hea-
« 1 Cor. v\. 7.
I
CteAP. X.] • CHRISTIAN POLITICS. 163
€iiei»i> CM^ otb^ e&emies to the ehrfsllSnfi religion, atid' before Christian niagistftttefir.
2i Between goihg to feW iii malice fat revefige, ahtf gb^ ing metely to seek my right, orto sefek the ^upptession and refortnatibn of siti.
3. Betweeti going to IstW whi^h you are bbn^d to forgive, and when you atfe noft.
4. And between going to law iti haste aiid lie^dlessly, and going* to law sii!l the last I'etiaedy, in case of tiecessiiy, when other metas fkih
5. And BetWeeil going to laW when the Hilrt' is lik6 16 be gr«tet thto thfe beJnefit; and gdirtg to law when it itf likely to do good. TTlert te a great deal of difference betweeid these Casi^.
Prop. I. Christians must rathfer suflter wrong, than gb t6 law before the enemies of religion, when it is like to hardeh them; void to bring Christianity into contempt.
Prop, il It is not' lawful to make law and justice the means of private unlawful revenge ; nor to vent our m^ic6 ttoi'tb oppress th^ innocent.
Prop: ill. Whenever I am bound' to forgive the tfespasi^, wtbug of debt', iheii it is unlawful to seek my own at la\«r. For that is not forgiving.
Prop. IV. There are many other remedies which must fiWt be trted (ordinarily) before we go to law ; as,
V. Ta rebuke our neighbour for his wfong, and privately to d^ir^ necessary reparations.
2: Tbtkke two or thfee to admonish hilri; or to relet the matter to arbitrators (or in some cases to a lot). And ifttny makie law thdr first remedy needlessly, while the alhtfr meati^ shOilld first be used, it is a sin.
Prop: V. II ik not lawful to go to lawsuits, when pru- dence may disd^rn that the Kurt which may come by it, will bb greatef thatf the benefit; (either by hardening the pei^- Kon, rtr' diStuVbiiig otfrselves. Or scandalizing others against religion, or drawing any to ways of unpeaceableness or re- tiBttg;er, &d:) * t1i6 foreseen consequences may overrule the (Mtte.
But oti the Other side. Pi-op. i. It is lawful to make use of Christian judicatories, so it be done in a lawful manner : yea, and in sOttte cases, of the judicatories of infidels.
J«4 CHRISTIAN DIRECTORY. [PART IV.
Prop. II. The suppressing of sin^ and the defending the innocent^ and righting of the wronged, being the duty of governors, it is lawful to seek these benefits at their hands.
Prop. III. Incases where I am not obliged to forgive (as I have shewed before some such there be), I may justly make use of governors as the ordinance of God.
Prop. IV. The order and season is when I have tried other means in vain. When persuasion or arbitration will do no good, or cannot be used with hope of success.
Prop. V. And the great condition to prove it lawful is, when it is not like to do more hurt than good, either direct- ly of itself, or by men's abuse ; when religion, or the soul of any man, or any one's body, or estate or name, is not like to lose more than my gain, or any other benefits will compensate; when all these concur, it is lawful to go to law.
Quest. V. ' Is it lawful to defend any person, life or es- tate against a thief, or murderer, or unjust invader, by force of arms ? '
Answ. You must distinguish, 1. Between sudi defence as the law of the land alloweth, and such as it forbiddeth.
2. Between necessary and unnecessary actions of de- fence.
Prop. I. There is no doubt but it is both lawful and a duty to defend ourselves by such convenient means as are likely to attain their end, and are not contrary to any law, of God or man. We must defend our neighbour if he be as- saulted or oppressed, and we must love our neighbour as ourselves.
Prop. II. This self-defence by force, is then lawful, when it is necessary, and other more gentle means have been in- effectual, or have no place, (supposing still that the means be such as the law of God or man forbiddeth not).
Prop. III. And it is necessary to the lawfulness of it, that the means be such as in its nature is like to be successful, or like to do more good than harm.
But on the other side. Prop. i. We may not defend our- selves by any such force as either the laws of God or oar rulers, thereto authorized by him shall forbid. For,
1. The laws are made by such as have more pdwerover our lives, than we have over them ourselves.
il CHAP. X.] CHRISTIAN POLITICS. 1^
2. And they are made for the good of the common- wealth ; which is to be preferred before the good or life of any single person. And whatever selfish infidels say, both nature and grace do teach us to lay down our lives, for the welfare of the church or state, and to prefer a multitude be- fore ourselves. Therefore it is better to be robbed, oppres- Aed, or killed, than to break the peace of the common- wealth.
Prop. II. Therefore a private man may not raise an ar- my to defend his life against his prince, or lawful governor. Perhaps he might hold his hands if personally he went about to murder him, without the violation of the public peace ; but he cannot raise a war without it.
Prop. III. We may not do that by blood or violence, which might be done by persuasion, or by any gentle, law- ful means : violence must be used, even in defence, but in case of true necessity.
Prop. IV. When self-defence is like to have consequents 80 ill, as the saving of ourselves cannot countervail, it is then unlawful 'finis gratia,' and not to be attempted.
Prop. V. Therefore if self-defence be unlikely to prevail, our strength being inconsiderable, and when the enemy is but like to be the more exasperated by it, and our sufferings like to be the greater ; nature and reason teach us to sub- jout, and use the more effectual (lawful) means;
Quest. VI. 'Is it lawful to take away another's life, in the defending of my purse or estate ? '
Answ. 1. You must again distinguish between such de- fence, as the law of the land alloweth, and such as it forbid-
deth.
2. Between what is necessary, and what is unnecessary*.
3. Between a life less worth than the prize which he contendeth for, and a life more worth than it, or than mine
own.
4. Between the simple defence of my purse, and the dje- fence of it, and my life together.
6. Between what I do with purpose and desire, and what I do unwillingly through the assailant^s temerity or violence.
6. And between what I do in mere defence, and what I.
166 CHRiSTjAN DmECTPIty. [^ART IV.
do tp bring a tfeief or robber unto legal pui|i£)i|Oi^^|, And B,plwswer,
Prop. I. Youm^y not defend your pursie, or your es^ jbate by such actionsi as the law of the land forblddem : (ma^ l^^s it go agf^ifist the law of God;) because it is (o be s^np-^ p,0se4« that it is better a man's estate or purse be lost^ thsin \^^ ftj:fd pu.blic order violated.
Prop, II. You may not (against an ordinary thief qr rpbbpr) defend yoi^r purse with the prob^blQ h^^^ard pf his Ijfe, if ^ few good words, or pflier ^afe ^n4 gentle m^ans, Ifh^ch yoi^ b^^ve ppportunity to usft, be lil^^ to pejv^ tu^n witbout ^uch violence.
Prop, III. If it might be suppos^4 ^b^^ ^ prince^ pr otb^ person of great use and service to the poiYi.qioj;iwe^ltb, i^9ul4 ip ^ frolic^ pr otherwise, a,^ai5iiUlt your person for yPUJ^ ^^t^tjB or pursie, it is i^ot lawful to t^V:^ a>¥i&y bis lifp by^ 4^ fensive violence, if you know it to be he; because (l^Q!)gl^ ju spme poui>tf ie^ the l^w paight allow it you, yet) ' fifiis gra- tia' it }^ i^^lawful ; bec^iuse his life is more necessary tp t;Jie common good, ^ban yours.
Pfop. ly. jf ?t pilferi^^g thjef wQi^ld 3te^l yovj p^irse, wHhjDU^ any vipjeuce which l\az£^rdeth you^ life, (ordinarily) ypu Qiay not t^e away bis life iji the defending of it^ 8^- c^^us^it i^ the w^rV^ of the magistrate tp pi^pish^im by piji^r lie justice, and your defejjce requijTjeth i,t pot.
Pr(^. y. 411 tl^js is phiefly i|a^^nt^, pf tj]ye vpl^ntj^fy, de- signed taking away of his life ; and ^ot of ^qy ^>vf^l m^m, W^ipli doth it iicpident^Hy ^%m^K ypWT will,
Oi^ ^hp Qther ^ide, frop. \. Jf the Iw of tbq l^d ^W you to take away a man's life in the defending of your p^r^^i it feQioyeth thp ^prwple, if the weight of tfee ms^tlL^ al^o do I^Uo.w i^ : bftC9.i3is.e it ?ijLppo,s|etJi, that t^^ law taJ^^tb the of- fen^^ y^ ^P, MTPTthy of 4pj^tb, and ipa^eth yoi^ \w th^ 99^ the executioner of it. And if indeed, the crime be suc^jit ^
deseifi^^t)^ de^Jih, yPu w^y ^ the ^.:|^ep«tipfl|eT wlWQ th^ law alloweth it.
P^9R' ?'• Afld this i^ pip?^ cl^^r, wl>^P tfep Fft^b^ for yovr J»9Wy ^9th ^ssf^ult yqv^r l^f^^ or i§ \\Y^ for ^ght jf^ see to do it.
?^(W* lUr Ap(i ^^m g^i?^^ler mfB»Pft wiU if^o% gyeryQ the
^HAP. X.j CURISTIAN POLITICS. 187
turn, but Tioleace is the only remedy which is left you, which is like to avail for your defence.
Prop. IV. And when the person is a vile offender, who is •rather a plague and burden to the commonwealth, than any necessary member of it.
Prop. V. If you desire not> and design not his death, hut he rush upon it himseif in his fury, while you lawfully defend your own» the case is yet less questionable^
Prop.yu If a thief have taken your purse, though yoa may not take away his life after to recover it (because it is of lets value) nor yet in revenge (because that belongeih not to. private men) ^ yet if the law require or allow yon to pursue him to bring him to a judicial trial, if you kill him whUe he resisteth, it is not your sin ; because you are but suppressing sin in your place, according to the allowance •of tlie'law^
Quest. VII. ' May I kill or wound another in the defence or vindication of my honour, or good name ? '
Anmo. No : not by private assault or violence : but if the crime be so great, that the law of the land doth punish it with death, if that law be just, you may in some cases seejc to bring the offender to public justice : but that is ncre, and otherwise you may not do it. For,
1« It belongeth only to the magistrate, and not to yoii, io be the avei^er.
2. And killing a man can be no meet defence againilt -calumny or slander ; for if you will kill a man for preven- tion# you kill the innocent ; if you kill him afterwards, it is BO defence, but an unprofitable revenge, which vindieateth
' not. your honour, but dishonoureth you more. Your pa* titnce is your honour, and your bloody revenge doth shew you to be so like the devil, the destroyer, that it is your gireatest shame.
3. It is odious pride which maketh men over-value their fcputation among men, and think that a man's life is a just conipensation to them for their dishonour ! Such bloody sacrifices are fit to appease only the blood-thirsty spirit ! But what is it that pride will not do and justify ?
168 CHRI81*IAN DIRECTORY, [PART IV.
CHAPTER XL
Special Directions to Escape the Guilt of Persecuting. Deter- mining also the Case about Liberty in matters of Religion.
Though this be a sabject which the gaiity cannot endure to hear of, yet the misery of persecutors, the blood tni groans, and ruins of the church, and the lamentable diyi- sions of professed Christians, do all command me not to pass it by in silence ; but to tell them the truth, "Whether they will hear, or whether they will forbear ; " though they were such as Ezek. iii. 7 — 9. 11.
Direct. I. If you would escape this dreadful guilt, 'Ui>- derstand well what persecution is/ Else you may either run into it ignorantly, or oppose a duty as if it were perse- cution.
The verb * persequor* is often taken in a good sense, for ho more than ' continuato motu vel ad extremum sequor;' and sometimes for the blameless prosecution of a delin- quent : but we take it here as the English word 'persecute' is most commonly taken, for * inimico affectu inseqnor ; ' a malicious or injurious hurting or persecuting another, and that for the sake of religion or righteousness. For it is not common injuries which we here intend to speak of. Thiee things then go to make up persecution. 1. That it be the hurting of another, in his body, liberty, relations, estate or reputation. 2. That it be done injuriously, to one who de- serveth it not, in the particular which is the cause. 3. That it be for the cause of religion, or of righteousness, that is, for the truth of God which we hold or utter ; or for the worship of God which we perfoi'm ; or for obedience to the will of God revealed in his laws. This is the cause on the sufferer's part, whatever is intended by the persecutor.
There are divers sorts of persecutions. As to the pritk- ciples of the persecutors. 1. There is a persecution which is openly professed to be for the cause of religion ; as hea- thens and Mahometans persecute Christians as Christiaiuu And there is an hypocritical persecution when the pretend- ed cause is some odious crime, but the real cause is men's religion, or obedience to God. This is the common perse^
chap; XI J dHRiSTiAN paLiTrcs; J«9
cution^ which nominal Christians exercise on serious Chris- tians, or on one another. They will not say that they per- secute them, because they are godly or serious Christians, bat that is the true cause : for if they will but set them above God, and obey them against God, they will abate their persecution. Many of the heathens thus persecuted the Christians too, under the name of ungodly, and evil- doers ; but the true cause was, because they obeyed not their commands in the worshipping of their idol gods. So do 'the Papists persecute and murder men, not as professors of the truth, (which is the true cause), but under the name of heretics and schismatics, or rebels against the pope, or whatever their malice pleaseth to accuse them of. And pro- fane, nominal Christians seldom persecute the serious and sincere directly by that name, but under some nickname which they set upon them, or under the name of hypocrites, or self-conceited, or factious persons, or such like. And if they live in a place, and age, where there are many civil wars or differences, they are sure to fetch some odious name or accusation thence : which side soever they are on ; or if they meddle not on any side, they are sure by every party whom they please not, to hear religion loaded with such reproaches as the times will allow them to vent against it. Even the Papists who take this course with Pix)tes'- tants, it seems by Acosta are so used themselves, not by the heathens ; but by one another, yea, by the multitude, yea, by their priests. For so saith he, speaking of the parish priests among the Indians, having reproved their dicing; carding, hunting, idleness. Lib. iv. cap. 15. pp. 404,409. ''Itaque is cui pastoralis Indorum cura committitur, non so^ lam contra diaboli machinas et naturae incentiva pugnare debet ; sed jam etiam confirmatse hominum consuetudini et tempore et turba preepotenti sese objicere ; et ad excipienda iavidorum ac malevolorum tela forte pectus opponere; qui siquid a profano suo institute abhorrentem viderint ; prodi- torem^ hypocritam, hostem clamant : " that is, " He there- fore to whom the pastoral care of the Indians is committed, must not only fight against the engines of thie devil, and the incentives of nature ; but also now must object or set him- self against the confirmed custom of men, which is grown f ery powerful both by time, and by the multitude ; and
170 CHRISTIAN DIRECTORY. [PART IV.
must valiantly oppose his breast^ to receive the dmrts of ike envious and malevolent^ who if they see anything contrafy to their profane fashion (or breeding) cry out« A traitor, «b hypocrite, an enemy/' It seems then that this is a common course.
2, Persecution is either done in ignorance or knonN ledge. The commonest persecution is that which is done m ignorance and error ; wlien men think a good cause to be bad, or a bad cause to be good, and so persecute truth, while they take it to be falsehood, or good while they take It to be evil, or obtrude by violence their errors for touths^ and their evils as good and necessary things. Thus Pet^ testifieth of the trews, who killed the Prince of life; "I know that through ignorance you did it, as did also your rulers *." And Paul ; " Which none of the princes of this world knew : for had they known it, they would not have crucieed the Lord of Glory \*' And Christ himself saith, ** These things will they do unto you, because they have not known the Father, nor me <".'' And Paul saith of himself, *' I thought verily with myself, that I ought to do manjr things contrary to Jesus of Nazareth, which thing I also did ^" &c. And, '' that it was ignorantly in unbelief, that be was a blasphemer, a persecutor and injurious *•'' And on the other side, some persecute truth and goodness, while they know it to be so. Not because it is truth or goodness, but because it is against their carnal, worldly interest and inclination. As the conscience of a worldling, a drmikaFd, a whoremoi^er, beareth witness against his sin while kego- eth on in it ; so ofttimes doth the conscience of the perse- cutor; and he hath secret convictions, that those whom ht persecuteth^ are better and happiev than himself.
3» As to the cause, sometimes persecution is for Chrii»' tianity and godliness in the gross, or for some great essen- tial point; and sometimes it is only for some particnkr truth or duty, and that perhaps of a lower nature; so small or so dark, that it is become a great controversy, whether it be truth or error, duty or sin. In some respects it iB more comfortable to the persecuted, and more heinous m the persecutor, that the sufiering be for the greatest things.
» Acts iiK 13, 14. IT. ^ 1 Cor.ii. 8. ^ John xvL S.
^ Acts XXV1.9. "1 Yin. i. tSk
joii mih : aiic oi «iiiie jcatsr :t^:»-
^^ „ ^ ... — j^. JE out siL .ic am amattcacur. joti jt
^^ eoMfbit «if liii: pwwimmtL woien u: :« :'ur «niiiitir snnu ^^ dibcSto Far it » ^ aietl ir xr^u ^laL-OiificiJiiesieaN^ liui r^^^M^, w^MBm. laai oo. ami m. iiftar ^itsans :^ 3«Es<H:uxfts ^'Wloi fiir Hoit doiisfc: jmi x » ^ ^i^ jc x iesr: -Liac ji " '"^ht to GodL aoA «trr fiotfierc* wiiisa we w*.il ncier »aiii*f ^'^tjlhing fiv^ TMffL nuL renuaiice rie iuiaile?»c -zrici jr -^ 4J|mL oi* COMHIK iBiit ^BttSieac jui i:ruiuc um ir inuc uiie
t 4. Somteomt* feaaemxi^tL 'la iincdy cur r^utroa : guu Jl^fiiriHlttCB affgnfennni feth 'irvocsoia : sou iiiobiCsntM 4t js ibrm civil «rft cawiwna caaae : yec ^cIL is ks riir nu gjiudji nr*^ B^ God tor A/t it Ia a^^c eke oenecTi^oa woiiiiL we llpO^oO dxMeh <^ ■akitf oc LC be iooxe cixmB^xi or civil 4king' as if I vezc paaecTztcd nierelj for ^ivizs^r lo ca.< ^f^offjom hrlfiag Ac ack, or tor beio^ Iot-jI cj iht pnaoe. und to the bn, or lor doine blt datr to aj parent. *^9 be- .MVM I will not beor fiiUe wicuess, or teli a lie. or sabeicnbe 1^ fnl>rl>ood_ or tay sodi like ; this is tndT pcnecatioo. ^vliotowr the oiaHcr of it be, as lonq^ it is tmiy lor obeyint: .Qodi^ dltt we OBdcffgo the siijiering.
I pmi% waiDLj other less considermble distribaUons : and jllfQ diMe alBictions which are bat improperlT called pene- futiowi; (m when a man is panished for a faalt in a greater Hff^Mlie than it deaerreth. This is injustice bnt not perse- jmIAm^ (onlets it be his religion and obedience to God, /frhftoklB the secret caose of it.)
Jkn^m II, ' Understand well the greatness of the sin of (peiSMatMH)* that yon may be kept in a due fear of being t#pipte4 to iC Here therefore I shall show yoa how great a ain it is.
1, Pers^ciition is a fighting gainst Ood : so it is called A^tAY«30< And to fight against God, is odious malignity, mA dfiipfliate folly. 1. It is venomous malignity, for a fV^rfeWe to fight against his Creator, and a sinner against bi^ Redeemer who would save him ; and for so blind a worm to rise ud against the wisdom of the all-knowing God ! And for so vile a sinner to oppose the Fountain of Love viwd
172 CHRISTIAN DIRECTORY. [PART IVi
Goodness ? 2. And what folly can be greater^ than for %\ mole to reproach the sun for darkness? Op a lump of < to take up arms against the Almighty, terrible God? thou able to make good thy cause against him ? Or to si before him when he is offended, and chargeth thee with siatj Hear a Pharisee, " And now I say unto you, refrain fr< these men, and let them alone ; for if this counsel, or tfaii,{ work be of men, it will come to nought :- but if it be of Go4 ye cannot overthrow it; lest haply ye be found to ^hi against God^'' Or hear Christ himself, ''I am Jesas, whom thou persecutest; it is hard for thee to kick against the pricks ^, With bare feet or hands to beat the thomsl How unmeet a match is man for God ! He needeth not so much as a word to take away thy soul, and crush thee la the lowest hell. His will alone can lay thee under thy dt- served pains. Canst thou conquer the Almighty Godt Wilt thou assault the power which was never overcome, or storm Jehovah's throne or kingdom? First try to takf down the sun, and moon, and stars from the firmament, ai4 to stop the course of the rivers, or of the sea; and to rebuke the winds, and turn night into day, and winter into summer, and decrepid age into vigorous youth. Attempt not greater matters till thou hast performed these : it is a greater matter than any of these, to conquer God, whose cause thou fight- est against. Hear him again ; " Woe unto him that striveth with his Maker : let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou ? " Or thy work, " He hath no hands *»!■' And Isaiah xlv. 2. ''Who would set the briars and thonui against me in battle ? I would go through them, I woilM bum them together.'' Woe to the man that is not content to fight with men, but chooseth the most dreadful God to be his enemy !, It had been better for thee, that all tke world had been against thee !
2. Persecution opposeth the gracious design of our Re- deemer, and hindereth his Gospel, and work of mercy to the world, and endeavoureth the ruin of his kingdom upon earth. Christ came to save men, and persecutors raise np their power against him, as if they envied salvation to the
' Acts vi. 38, S9. ^ Acts ix. 4» 5. ^ Isaiah ilv. 9.
* Isaiah xxvii. 4.
CHAP. XI.] CHRISTIAN POLITICS. J 73
»rld. And if God have made the work of man's redemp- m, the most wonderful of his works, which ever he re- led to the sons of men, you may easily conceive what :s he will give them, that resist him in so high and toiioas a design. If you could pull the stars out of the fir- Lent, or hinder the motions of the heavens, or deny the to the thirsty earth, you might look for as good a re- fer this, as for opposing the merciful Redeemer of the {world, in the blessed work of man's salvation.
3. Persecution is a resisting or fighting against the Holy > ^ost. Saith Stephen to the Jews, '' Ye stifi'-necked and '"■■ mcircumcised in heart and ears ; ye do always resist the
^Boly Ghost : as your fathers did, so do ye ^." If you si- lence the ministers who are the means by which the Spirit wprketh, in the illuminating and sanctifying of souls ^ Or r 'if you afflict men for those holy duties, which the Spirit of Ood hath taught them to perform, or would force men from that which the Spirit of Christ is sent to draw them to ; this IB to raise war against that Spirit, into whose name you were yourselves baptized.
4. Persecution endeavoureth the damnation of men's souls, either by depriving them of the preaching of the Gos- pel which should save them, or by forcing them upon that sin for which God will condemn them. Yea, the banishing or silencing of one faithful preacher,' may conduce to the damnation of many hundreds ! If it be said, that others who are set up in their stead, may save men's souls as well as they, I answer, 1. God seldom, if ever, did qualify su- pernumeraries for the work of the ministry ! Many a nation liath had too few, but I never read of any nation that had too many, who were well qualified for that great and diffi- cult work, no, not from the days of Christ till now ! So that if they are all fit men, there are none of them to be spa- red ; but all are too few, if they conjoin their greatest skill and diligence. Christ biddeth us pray the Lord of the har- vest, to send forth more labourers into his harvest ; but ne- ver biddeth us pray to send out fewer, or to call any in that were but tolerably fitted for the work. 2. Many persecutors banish all preachers of the Gospel, and set up no other to do the service which they were called to. And it is rarely
' k Acts TiU 51. * Acts xxvi. 17, 18.
174 CHRISTIAN IIIRBCTOHY. [PART IV.
seen, that any who can find in their heiuta to etM out ttf faithful ministere of Christ, have hearts to set up better, <K any that are competent in their stead ; but it is ordtntrily seen, that when the judgment is so far depfared, Cls to i^ prove of the casting out of worthy men ; it is also so fitf d^ praved as to think an ignorant, unskilful, heartless or fliM" dalous sort of ministers, to be as fit to save men*8 soids ft they. And how many poor congregations in the ewLstefn and western churches (nay, how many thousands) hare ignoraat ungodly, sensual pastors, who are such unsavoury salt, n to be unfit for the land, or for the dunghill ? Whilst ffltt are extinguishing the clearest lights, or thrasting them iill6 obscurity "*. And there may be something of snitabletttti between a pastor and the flock, which may give: him adntt* tage to be more profitable to their souls, than another mK of equal parts. And, though Ood can work by the meaked means, yet ordinarily we see that his work upon men's scMk is so far moral, as that he usually prospered men, accoltf* ing to the fitness of their labours to the work ! And some men have far more success than others. He that shorid' expel a dozen or twenty of the ablest physicians out of London, and say. There are enough left in their steads, whd may save men's lives, as well as they ; might, notwithstand- ing that assertion, be found guilty of the blood of no small numbers. And as men have sometimes an aversion to One^ sort of food, (as good as any to another man,) and fls this distemper is not laudable ; and yet he that would force them to eat nothing else, but that which they so abhcnr, were more like to kill them, than to cure them ; so is it with the souls of many. And there are few who have any spiritual diocerning and relish, but have some special sense of what is helpful or hurtful to their souls, in sermotiSi books and conference, which a stander by is not tfo fit to judge of as themselves. So that it is clear, that persecu-* tion drivetb men towards their damnation ! And, O htfw sad a case it is, to have the damnation of one soul to anssfef for ! (Which is worse than the murdering of many bo- dies.) Much more to be gtiilty of the perdition of a multi- tude I
6. Persecution is injustice, and oppriession of the inno-
™ Matt. ▼. 13—15. Luke xW. 35.
iP^ XI.] CHRISTIAN POLITICS. 175
And what a multitude of terrible threatenings this sin, are found throughout the Holy Scriptures ? i^:jill a man deserve to be cruelly used, for being faithful tor ifr^Pod, and for preferring him before man? And for be- id to sin against him ? Or for doing that which ■■[4^ oonmiandeth him, and that upon pain of greater suffer- than man can inflict upon him ? Is it not his Saviour hath said, " Fear not them that can kill the body* and that have no more that they can do ; but fear him who \he hath killed, hath power to cast into hell ; yea, I say 'you fear him/' Though Christianity was once called^ )t which every where was spoken against V And was accused as a pestilent fellow, and a mover of sedi'- .mmong^the peopled And Christ was crucified as a of the crown ; yet innocency shall be innooency in spite of malice, and lying accusations ; because God ite the finalJudge, and will bring all secret things to and will justify those whom injustice hath condenm- will not call them as slandering tongues have called ¥ea> the consciences of the persecutors are often to say, as they did of Daniel, *' We shall not find any ^nagainstthis Daniel, exceptwefind it against him con- ing the law of his God p/' And therefore the net which were fain to lay for him, was a law against his religion, tjjto^^ players to God; for a law against treason, sedition, ^HwiHuing, drunkenness, fornication, &c. would have done no service ! And yet they would fain have aspersed there ^. ''Woe to him that buildeth his house by un- iighteousness %'' &c. '' Woe to thee that spoilest, and thou iPttit not spoiled *." '' Woe to them that call evil good, and good eviP/' '* In thy skirts is found the blood of the souls of lihe poor innocents '^" " Hands that shed innocent blood, die Lord doth hate %" &c.
6. Persecution maketh men most like unto devils, and mmkeib them his most notable servants in the world ^ Ma-
■ AeCs nriti. t% ^ Acts xxWk 5. ^ Dan. vi« 5.
4 I)aii»vL4. * Jer. xxiL IS. * Idoiah xxxiiL 1.
A l«uah ▼. SO. a Jer. ii, 34. "" Prov. tl 16, 17.
J Dtemuoes ex homiiubas fieri quidam opinati sunt, perpetaa criniinum licentia, . &C. Quod at forte tolerabiltter dictum sit, malamm volnntatum rimilitudo efficit, qoK homo msloff alque in malis obstiiiatQs pene d^nonem aequat. Petrarcli, d« Injiu- toDDmin.
176 CHRISTIAN DIRECTORY. [fART .IV.
ny wicked men may neglect that duty which they are con- vinced they should do. But to hate it» and malice men that do it, and seek their ruin ; this, if any thing, is .work more beseeming a devil, than a man. These are the commanders in the armies of the devil, against the cause and kingdom of the Lord ' ! And accordingly shall they speed.
7. Persecution is an inhuman, disingenuous sin, and sheweth an extinction of the light of nature. A good-na- tured man, if he had no grace at all, would abhor tii he cm- el, and to oppress his brethren; and that merely, because they are true to their consciences, and obey their Qod, while they do no hurt to any others. If they had deserved execu- tion, an ingenuous nature would not be forward to be their executioner ; much more when they deserve encouragement and imitation : it is no honour to be numbered with blood- thirsty men.
8. It is a sin that hath so little of commodity, honour or pleasure to invite men to it, that maketh it utterly withoiat excuse, and sheweth, that the serpentine nature is the cause *. What get men by shedding the blood of innocents, or silencing the faithful preachers of the Qospel? ^ What sweetness could they find in cruelty, if a malicious natuce made it not sweet?
9. It is a sin which men have as terrible warnings against from God, as any sin in the world, that I can remem- ber. 1. In God's threatenings. 2. In sad examples, and
Judgments in this life, even on posterity. 3. And in the infamy that foUoweth the names of persecutors, when th^ are dead.
1. How terrible are those words of Christ, *' But whoso shall offend one of these little ones that believe in me, it were better for him that a milstone were hanged about his neck, and that he were drowned in the depth of the 8ea\'' How terrible is that character which Paul giveth of the Jews ; " Who both killed the Lord Jesus, and their .own prophets, and have persecuted us : and they please not God, and are contrary to all men ; forbidding us to speak to the Gentiles that they might be saved to fill up their sins al- ways ; for the wrath is come upon them to the uttermost ^'^
* John viii. 4iS. 44. * Gen. iii. 15. ^ Matt, xviii. d.
c.lThf!S8. ii.l6, 16.
;
CHAP. XI.] CHRISTIAN POLITICS. 177
Such terrors against persecutors are so common through the Scriptures, that it would be tedious to recite them.
2. And for examples, the captivity first, and afterwards the casting off of die Jews, may serve instead of many. '' But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy ^" And of the casting off, see Matt, xxiii. 37, 38. '' O Jerusa- lem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how oft would I have gather- ed thy children together, as a hen gathereth her chicken to- gether under her wings, and ye would not ; behold your
house is left unto you desolate And Verse 34—36.
'' Behold I, send unto you prophets, and wise men, and scribes ; and some of them ye shall kill and crucify, and some of them ye shall scourge in the synagogues, and per- secute from city to city ; that upon you may come all the righteous blood shed upon the earth, from the blood of rightepuB Abel, to the blood of Zacharias, son of Barachias; whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come on this genera- tion./ To give you the particular examples of God's judg- ments against persecutors, and their posterity after them, would be a voluminous work : you may find them in the Hoi Scriptures, and the Church's Martyrologies.
3. And by a marvellous providence, God doth so over- rule the tongue of fame, and the pens of historians, and the thoughts of men, that commonly the names of persecutors stink when they are dead ; yea, though they were never so mittch honoured and flattered when they were alive ! What odious names are the names of Pharaoh, Ahab, Pilate, Herod, Nero, Domitian, Dioclesian ! 8cc. What a name kath the French massacre left on Charles the ninth ! And the English persecution on Queen Mary ! And so of otheris throughout the world. Yea, what a blot leaveth it on Asa, Amaziah, or any that do but hurt a prophet of the Lord! The eleventh chapter of the Hebrews, and all the Martyr- ologies that are written to preserve the name of the witnes- ses of Christ, are all the records of the impiety, and the peit>etual ^hain^ of those, by whom they suffered* Even
^ S Cbfon. xxivl. 16. vol*. VI. N
178 CHRISTIAN DIRECTORY. 4^FABT IV.
learning, and mrisdom, and common virtue, have got that es- timation in the nature of man, that he that persecuteth hot a Seneca, a Cicero, a Demosthenes, or a Socrates, hath irre- coverably wounded his reputation to posterity, and left his name to the hatred of all succeeding ages. '' The memory of the just is blessed, but the name of the wicked shall rot*."
4. The persecution of godliness as such in ministefs or private Christians, is one of the most visible undoubted marks of one that is yet unsanctified, and in a state of sin and condemnation ; for it sheweth most clearly the predo- minancy of the serpentine nature in the persecutor. Though Asa in a peevish fit may imprison the prophet, and those Christians that are engaged in a sect or a party, may in a sinful zeal be injurious to those of the contrary party y and yet there may remain some roots of uprightness within ; yet he that shall set himself to hinder the Gospel, and the seri- ous practice of godliness in the world, and to that end^ hinr der or persecute the preachers, and professors, and praeti- sers pf it, hath the plainest mark of a child of the devil, and the most visible brand of the wrath of God upon his soul, of any sort of men on earth. If there might be any hope of grace in him, that at present doth but neglect or disob^ the Gospel, and doth not himself live a godly life (as indeed there is not), yet there can be no possibility that he should have grace at that present, who hateth and opposeth it ; and that be should be justified by the Gospel who persecuteth it, and that he should be a godly man, who setteth himself against the godly, and seeketh to destroy them.
10. And it is a far more heinous sin in a professed Chiii- tian, than in an infidel or heathen. For these do according to the darkness of their education, and the interest of thor party, and the principles of their own profess^ion; But tot a professed Christian to persecute Christianity, and one that professeth to believe the Gospel, to persecute the prea- chers and serious practisers of the doctrine of the Gospel; this is so near that sin which is commonly said to be theUt^ pardonable sin against the Holy Ghost, that it is not easy to perceive a difference ; and if I did consent to that de9r cription of the unpardonable sin, I should have little hojpf
• Prov. jur.
CHAP. XI.] CHRISTIAN POLITICS. 179
of the conversion of any one of these. But however they make up such a mixture of hypocrisy, and impiety^and cru- elty, as sheweth them to exceed all ordinary sinners, in ma- lignity and misery. They are a self-condemned sort of men ; out of their own mouths will God condemn them. They profess themselves to believe in God, and yet they pierse- cute those that serve him ; they dare not speak against the preaching and practising of the doctrine of godliness, di- rectly, and in plaiti expressions ; and yet they persecute them, and cannot endure them ! They fight against the in- terest and law of God the Father, Son, and Holy Ghost, when they have in baptism vowed themselves unto his ser- vice. Of all men on earth, these men will have less to say for their sin, or against their condemnation.
11. Lastly, Remember that Christ taketh all that is done by persecutors against his servants for his cause, to be done as to himself, and will accordingly in judgment charge it on them. So speaketh he to Saul, " Saul, Saul, why persecu-
test thou me I am Jesus, whom thou perseciitest'.*-
And Matt. xxv. 41-— 46. Even to them that did not feed, and clothe, and visit, and relieve them, he saith, ** Verily, I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me." What then will he say to them that impoverished and imprisoned them ? Remember, that it is Christ reputatively, whom thou dost hate, deride and persecute.
Direct, iii. * If you would escape the guilt of persecu- tion, the cause and interest of Christ in the world must be truly understood.' He that knoweth not that holiness in Christ's end, and Scripture is his Word and law, and that the preachers of the Gospel are his messengers, and that pleaching is his appointed means, and that sanctified be- Kevers ate hife members, and the whole number of them ate his ikiystical body ; and aU that profess to be such, are his visible body; or kingdom in the world ; and that sin is the thing idiich h^ came to destroy, and the devil, the world, and die fl^sh, ^te the enemies which he causeth us to conquer, Fsay, he that knoweth not this, doth not know what Chris- tittdty' or godliness is ; and therefore may easily persecute it itt his ignoratic^, If you know not, or believe not, that seri-
' Acts IX. 5» 6.
180 CHRISTIAN DIRECTORY. [PART- IV.
ous godliness in heart and life, and serious preaching and discipline to promote it, s^re Christ's great cause and inte- rest in the world, you may fight against him in the dark, whilst ignorantly you call yourselves his followers* If the devil can but make you think that ignorance is a« good as knowledge, and pharisaical formality, and hypocritical shows, are as good as spiritual worship, and rational ser*^ vice of God ; and that seeming and lip-service is as good as seriousness in religion ; and that the strict and serious obeying of Ood, and living as we profess, according to the principles of our religion, is l^t hypocrisy, pride or fSsu^tion, (that is, that all are hypocrites who will not be hypocrites, but seriously religious) : I say, if satan can bring you once to such erroneous, malignant thoughts as these, no wonder if he make you persecutors. O value the great blessing of a sound understanding ! for if error blind you (either im- pious error, or factious error), there is no wickedness so great, but you may promote it, and nothing so good and ho- ly, but you may persecute it, and think all the while that you are doing well. '' They shall put you out of the syna- gogues ; yea, the time cometh, that whosoever killeth you, will think that he doth God service s." What prophet so great, or saint so holy, that did not suffer by such hands ? Yea, Christ himself was persecuted as a sinner, that never sinned.
Direct, i v. * And (if you would escape the guilt of perse- cution) the cause and interest of Christ, must be highest in your esteem, and preferred before all worldly, carnal inte- rests of your own.' Otherwise the devil will be still per- suading you, that your own interest requireth you, to sup- press the interest of Christ ; for the truth is, the Gospel of Christ is quite against the interest of carnality and corco- piscence; it doth condenm ambition, covetousness and lust; it forbiddeth those sins on pain of damnation, which the proud, and covetous, and sensual love, and will not part with ; and therefore it is no more wonder to have a proud man, or a covetous man, or a lustful, voluptuous maa to be a persecutor, than for a dog to fly in his face who takes his bone from him. If you love your pride, and lust, and pleasures, better than the Gospel, and a holy life, no
f Johu xvi. 2.
CHAP. XI.] CHRISTIAN POLITICS. l81
marvel if you be persecutors ; for these will not well agree together : and though sometimes the providence of Ood may so contrive things, that an ambitious hypocrite may think that his worldly interest requireth him to seem religious, and promote the preaching and practice of godliness; this is but seldom, and usually not long. For he cannot choose but quickly find that Christ is no patron of his sin, and that holiness is contrary to his worldly lusts. Therefore if you cannot value the cause of godliness, above your lusts aiid carnal interests, I cannot tell you how to avoid the guilt of persecution, nor the wrath and vengeance of Almighty God.
Direct, v. ' Yea, though you do prefer Christ^s interest in the main, you must carefully take heed of stepping into any forbidden way, and espousing any interest of your own or others, which is contrary to the laws or interest of Christ.' Otherwise in the defence or prosecution of your cause, you will be carried into a seeming necessity of persecuting be- fore you are aware. This hath been the ruin of multitudes of the great ones in the world. When Ahab had set him- self in a way of sin, the prophet must reprove him ; and then he hateth and persecuteth the prophet, because he pro- phesied not good of him, but evil\ When Jeroboam thought that his interest required him to set up calves at Dan and Bethel, and to make priests for them of the basest of the people, the prophet must speak against this sin ; and then he stretcheth out his hand against him, and saith, " Lay hold on him.'' If Asa sin, and the prophet tell him of it, his rage may proceed to. imprison his reprover ^ If Amaziah sin with die idolater«,^ the prophet must reprove^ him, and he will silence him.or;«mite him* And silenced he is, and what must follow ? " The king said to him. Art thou made of the king's counsel ?^ Forbear : why shouldst thou be smitten?. ([£his seemeth to be gentle dealing.) Then the prophet forbore and said, I know that Ood hath determined to destroy th(^, because thou hast done this, and ha0t not hearkened^ unto my counsel V If Pilate do buthQac '^ If thou let this man go, thou art not CeBsar's friend ^" he thinketh it is his interest to crucify Christ : as
^ lKing|LX»L.8.S7. xiu.2.4. ' S Chron. xvi. 10.
>^ 2 Chroa..x¥, 16> iJobnxu.lt.
182 CHRISTIAN DIRECTOftT. [PART IT.
Herod thought it his interest to kill him, and therefore to kill so many other infants, when he heard of the birth pf a king of the Jews. Because of an Herodias, and the honour of his word, Herod will not hesitate to behead John the bap* tist ; and another Herod will kill James ^ithihe swoid;» and imprison Peter, because he seeth that it pleaseth the Jews*^. Instances of this desperate sin are innumerable. There is no way so common, by which satan hath engaged the rulers of the world against the kingdom of Jesus Christy and against the preachers of his Gospel, and the people that obey him, than by persuading them as Haman did Ahasue- rus ; '' There is a certain people scattered abroad and dis* persed among the people in all the provinces of thy king- dom, and their laws are diverse from all people, neither keep they the king^s laws : therefore it is not for the kmg's profit to suffer them, if it please the king, let it be written ihat they may be destroyed °.'' When once the devil hath got men, by error or sensuality, to espouse an interest that Christ is against, he hath half done his work : for then he knoweth, that Christ or his servants will never ben<i to the wills of sinners, nor be reconciled to their wicked ways, nor take part with them in a sinful cause. And then it is easy for satan to persuade such men, that these precise preaehers and people are their enemies, and are against their interest and honour, and that they are a turbulent, seditious sort of people, unfit to be governed, (because they will not be false to God^ fior take part with the devil, nor be friends to sin). .When once Nebuchadnezzar hath set up his golden linage, he thinks he is obliged in honor to persecute them that wilt not bow down, as refractory persons that obey not theking* When Jeroboam is once engaged to set up his calves, be is presently engaged against those that are against ihev^f and that is against God, and all his servants. Therefore as rulers love their souls, let them take heed what cause and interest they espouse.
Direct, vi. 'To love your neighbours as yourselves, and do as you would be done by,' is the infallible means to avoid the guilt of persecution. " For charity suffereth long, and is kind, it envieth not, it is not easily provoked; it thinketk
" Malt. ii. 16 — 18. xiv. 6—9. Mark vi. 19. 21, ^2. Acts xii. 2—4. » Esther iii. 8, 9.
CHAP. XI.] CHRISTIAN POLITICS. 183
no evil, rejoiceth not in iniquity, but rejoiceth in the t^th ; it beareth all things, believeth all things, hopeth all things, endureth all things ^" " Love worketh no ill to his neigh- bour ; therefore love is the fulfilling of the law p.*' And if it fulfil the law, it wrongeth no man. When did you see a man persecute himself? imprison, banish, defame, slander, revile, or put to death himself, (if he were well in his wits)? Never fear persecution from a man that " loveth his neigh- bour as himself, and doth as he would be done by,'' and is not selfish and tmcharitable.
Direct, vii. ' Pride also must be subdued, if you wonld not be persecutors/ For a proud man cannot endure to have his word disobeyed, though it contradict the Word oT God : nor can he endure to be reproved by the preachers of the Gospel ; but will do as Herod with John the baptist, or Bis Asa, or Amaziah, by the prophets ! Till the soul be hum- bled, it will not bear the sharp remedies which our Saviour hath prescribed, but will persecute him that would adminis- ter them*
Direct, viii. ' Passion must be subdued, and the mind kept calm, if you would avoid the guilt of persecution.' Asa was in a rage when he imprisoned the prophet ; (a fit work for a raging man). And Nebuchadnezzar was in a rage and fury when he commanded the punishment of the three witnesses^. '' The wrath of man worketh not the will of God ''.^^ The nature of wrathfulness tendeth to hurting those you are angry with. And wrath is impatient, and un- just, and will not hear what men can say, but rashly passeth unrighteons sentence. And it blindeth reason, so that it cannot see the truth*
Direct, ix. 'And hearkening to malicious backbiters and slanderers, and favouring the enemies of godliness ia iheir calumnies, will engage men in persecutions ere they are aware/ For when the wicked are in the favor, and at die ear of rulers, they^ have opportunity to vent those false reports, which they never want a will to vent! And any thing may be said of men behind their backs, with an ap pearance of truth, when there is none to contradict it. If Haman may be heard, the Jews shall be destroyed, as not
• 1 Cor. xiii. 4—7. p Rom. xiu. la
4 DaiuiiLlS. ' James i. SO.
184 CHRISTIAN DIRECTORY. [PART IV.
being for the king*s profit, nor obedient tohklawA. If Sanballat and Tobiah may be heard, the building of the walk of Jernsalem shall signify no better than an intended rebellion. They are true words, though to some ungrateful, which are spoken by the Holy Gho9t, ''. U a ruler hearken to lies» all his servants are wicked*,'' (for they will soma ac- commodate themselves to so vicious a hwaour). ** Take away the dross from the silver, and there shall come forth a vessel for the finer. Take away the wicked from before the king, and his throne shall be established in righteousness ^'^ If the devil might be believed, Job was one that, served God for gain, and might have been made to curse him to his face. And if his servants may be believed, there is nothing so vile which the best men are not guilty of. .
Direct, x. / Take heed of engaging yourselves in a sect or faction.' For when once you depart from catholic cha- rity, there groweth up instead of it, a partial respect to the interest of that sect to which you join ; and you wiU think that whatsoever doth promote that sect, doth promote Qiris- tianity ; and whatever is against that sect, is against the church or cause of God. A narrow, sectarian, sepcuratiBg mind, will make all the truths of God give place to the opi- nions of his party ; and will measure the prosperity of the Gospel in the world, by the prosperity of his party, aa if he had fprgot that there are any more men on the face of the earth, or thought God regarded none but them. He will not stick to persecute all the rest of the church of Chiist, if the interest of his sect require it. When once men incorpo- rate themselves into a party, it possesseth them -with ano- ther spirit, even with a strange uncharitablenesa, injustice cruelty, and partiality ! What hath the Christian world suf- fered by one sect's persecuting another, and faction rising up in fury to maintain its own interest, as if it had been.to maintain the being of all religion ! The blood-thirsty Pa- pists, whose inquisition, massacres, and manifold murders» have filled the earth with the blood of innocents, is a Suffi- cient testimony of this. And still here among us, they seem as thirsty of blood as ever, and tell us to our faces^ that they would soon make an end of us, if we were in their power : as if the two hundred thousand lately murdered in
• Proiv.. xxix. 12. » Prov. xxv. 4u 5c
CHAP. XI.] CHRISTIAN POLITICS. 185
SO short a time in Ireland, had rather irritated than quenched their thirst. And all fiiction naturally tendeth to persecu- tion. Own not therefore any dividing opinions or names ; maintain the unity of the body of Christ; (not, of the body of the pope !) Let Christian uid catholic, be all your titles, as to your religion. '' Mark those that cause divisions and offences, and avoid them °."
Direct, xi. To this end, * Overvalue not any private or singular opinions of your own or others/ For if once spi- ritual pride and ignorance of your own weakness, hath made you espouse some particular opinion as peculiarly your own ; you will dote on the brats of your own brains, and will think your conceits to be far more illuminating and neces- »Eury.than indeed they are ; as if men's sincerity lay in the embracing of them, and their salvation on the receiving of them ! And then you will make a party for your opinion, and will think all that are against it deserve to be cast out^ as enemies to reformation, or to the truth of God, or to the church. And perhaps twenty years after, experience may bring you to your wits, and make you see either the false- hood or the smallness of all these points, which you made so great a matter of; and then what comfort will you have in your persecutions ?
Direct, xii. * Obey not the solicitations of selfish, pas- sionate disputers/ Bishops and divines falling out among themselves, and then drawing princes to own their quarrels, when they find their arguments will not serve, hath been the distraction, division and ruin of the Christian world. And he that falleth in with one of the parties, to bear out that by the ruin of the other, is lost himself in their conten- tions. Would rulers lei wrangling bishops and disputers alone, and never lend them their swords to end their dif- ferences, unless the substcmce of religion be endangered, they would be weary of quarrelling, and would chide them- selves friends, and no such tragical consequents would fol- low, as do when the sword interposeth to suppress the dis- countenanced party, and to end their syllogisms and wrang- lings in blood.
Direct, xiii. 'Take heed lest an uncharitable, hurting spirit do prevail, under the name of holy zeal.' As it did
" Rom. xvi. 17.
180 CHRISTIAN DlRECTOliY. [PAKT IV«
with James and John^ when they would have fire from hea- ven to have revenged the contempt of their ministry : to whom Christ saith, " Ye know not what manner of spirit ye we of." The difference between a Christian zeal, and sn envious, contentious^ censorious, hurtful zeal, is excelieiitly described by the apostle James, chap. iii. throughout. " Where envying and strife is, there is confusion, and eveiy evil work. The wisdom from above is first pure, th^ peaceable, gentle, easy to be entreated, full of mercy and good works, without partiality and hypocrisy.''
Direct, xiv. ' The catholic church, and particular chur- ches, and our communion with each, must be distinguished ; and a man must not be cast out of our catholic eommunioi, because by some tolerable difference he is incapable of com- munion with some particular church.' If a man be imp^ tent in any heresy or sin, which is contrary to the common nature of Christianity or godliness, and so unfit for catho- lic communion, he is to be cast out of Christian comma- nion : but if some particular church do impose any unne- cessary doctrine or practice, and he dare not approve it; or join in it, (be it right or wrong ;) yea, or if he withdraw himself from one church, through the badness of the minis- ter, or through any falling out between them, and join to another that hath a minister more suitable to his case ; these are not crimes to be punished vnth ejection from car tholic communion. He that is not fit for communion with some one particular church, may be fit for communion with many others, that give him no such occasion of difference or distaste. Without catholic principles persecution will not be avoided.
Direct, xv. ' Let church union and communion be laid upon none but catholic terms, which are possible and fit for all to be agreed in*.' Common reason will tell any im- partial man, that there can be no more effectual engine to divide the churches, and raise contentions and persecutions, than to make laws for church communion, requiring such conditions as it is certain the members cannot consent to. If any man knew that my opinion is against the doctrine of transubstantiation, or of the Dominican's predetermination, and he would make a law, that no man shall have commvr
» See mjr " Treatiac of a Tree Catholic, and Catholic Church.**
K XI J] CHRISTIAN POLITICS. 187
ith that' church who subscribeth not to these, he un- excludeth me, (unless I be such a beast, as to nothing soundly, and therefore to say any thing). the churches agree, and Christians be reconciled, it lie by leaving out all dividing impositions, and requi- — \i,<icmothing as necessary to communion, which all may not iBDiftlly be expected to consent in. Now these catholic Lples of communion must be such as these. ^ Such points of faith only as constitute Christianity, «-^ which every upright Christian holdeth; and therefore kiuch as are contained in our baptismal covenant or ion, which maketh us Christians; and not those r which only some stronger Christians believe or un- ; because the weak are not to be cast out of the My of Christ. 'viriL Such points as the primitive churches did agree in^ innovations, which they never practised or agreed if- for they are our pattern, and were better than we ; and more can be necessary to our concord and communion^ was to theirs y. <^>8. Such points as all the church bath sometime or other \t agreed in : for what reason can we have to think the churches should now agree in that, which they ne- ^ jar hitherto agreed in.
fi^ 4. Such points as all the true Christians in the world BOW agreed in: for otherwise we shall exclude some Christians from our Christian communion. y .; 6. No points of worship, much less of modes and cir- eamstances, which are not necessary, and more necessary ta the church's good, than is the communion of those per- •OBS, who by dissenting are like to be separated or cast out, mid^ wliose omission would not do more hurt, than this se- paration and division is like to do.
6. Especially no such things must be made necessary to commnnion, as the most conscientious are ordinarily fearful of and averse to, and may be forborn without any great de- triment to godliness.
Object. * But,' it will be said, * that catholic communion indeed requireth no more than you say; but particulsur churches may require more of their members, for that may
y See Vincent. Lirinens. ^
188 CHRISTIAN DIRECTORY. [PART IV.
be necessary or fit for a member of tbis particular cliurefa, which is not so to all/
An9w. Catholic communion is that which all Gbristiaiis and churches have with one another, and the terms of it are such as all Christians may agree in. Catholic conmmnion is principally existent and exercised in particular churches, (as there is no existent Christianity or faith, which existeth not in individual Christians). Therefore if one particular church may so narrow the door of its communion, then another and another, and every one may do so ; if not by' the same particular impositions, yet by some other of the like nature ; for what power one church hath herein, others have^; and then catholic communion will be scarce found existent externally in the world : but a mere catholic Chris- tian would be denied communion in every particular chuich he cometh to. And how do you hold catholic communion, when you will admit no mere catholic Christian as such to your communion, but only such as supererogate according to your private church terms ?
2. But grant that every church may impose more upon its members, it must be only that which is necessary to those common things which all agree in ; and then the necessity will be discernible to all sober-minded persons, and will prevent divisions ; as it is necessary that he that will com- municate with our churches, do join with them in the same translation of Scripture, and version of the Psalms, and un- der the same pastor, as the rest of the church doth : for here the church cannot use variety of pastors, translations, ver- sions, &c« to fit the variety of men's humours ; there is an evident necessity, that if they will be one society, they must agree in the same, in each of these. Therefore when the church hath united in one, if any man refuse that one per- son or way which the church is necessarily united in, he refuseth communion with that church, and ihe church doth not excommunicate him! But if that church agree on things hurtful or unnecessary, as necessary to its commii- nion; it must bear the blame of the separations itself!
3. And grant yet that some churches cannot admit sud scrupulous persons to her communion as* dare not join in every punctilio, circumstance, or mode ; it doth not follow , that those persons must therefore be excommunicated, or for*
CHAP. XI.] CHRISTIAN POLITICS. 189
bidden to worship God among themselves^ without that which they scruple ; or to join in, or with a congregation which imposeth no such things upon them. Persecution will unavoidably come in, upon such domineering, narrow terms as those. The man is a Christian still, though he scruple one of our modes or ceremonies, and is capable of catholic communion. And if private and little inconve- niences shall be thought a sufficient cause, to forbid all such the public worshipping of God, on pretence that in one nation, there must not be variety of modes, this is a di- viding principle, and not catholic, and plungeth men into the guilt of persecution. It was not so in the churches of the Roman empire. In the days of Basil, his church, and that at Neoc®sarea differed ; and ordinarily, several bishops used several forms of prayer and worship, in their several churches, without offence. And further.
Direct, xvi. ' Different faults must have different pe- nalties : and excommunications or forbidding men all pub- lic worship of God, must not be the penalty of every dis- tent.' Is there no smaller penalty sufficient, if a doubtful subscription or ceremony.be scrupled, than to silence mi- nisters therefore from preaching the Gospel, or excommu- nicating men, and forbidding them to worship God at all except they can do this ? This is the highest ecclesiastical penalty that can be laid on men for the greatest heresy or crime. Doubtless there are lesser punishments that may suffice for lesser faults.
Direct, XYii. ' Every friend of Christ and the church, must choose such penalties for ministers and private Chris- tians, who offend, as are least to the hindrance of the Gos- pel, or hurtful to the people's souls.' Therefore silencing ministers is not a fit punishment for every fault which they commit ! The providence of God (as I said before) hath fiimished the world with so few that are fit for that high and sacred work, that no man can pretend that they are su- pernumeraries, or unnecessary, and that others may be sub* fttituted to the church's profit : for the number is so small, that all are much too few ; and so many as are silenced, so many churches (either the same or others) must be unsup- pUed or ill supplied. And God working ordinarily by means^ we may conclude, that silencing of such preachers.
190 CHRISTIAN DIRECTORY. [hART IV.
doth as plainly tend to men's damnationv as the prohibitlag of physicians doth to their death, and more. And it is not the part of a friend, either of God or men, to endeaVonr the damnation of one soul, much less of multitudes, because a minister hath displeased him. If one man muat pay for an- other man's sins, let it be a pecuniary mulct, or the loss of a member, rather than the loss of his soul. It is more merci* ful every time a minister offendeth, to cut off a hand; or an arm of some of his flock, than to say to him, '' Teach them no more the way to salvation, that so they may be damned.'' If a father offend, and his children must needs pay for all his faults, it is better beat the children, or maim them, than forbid him to feed them, when there is none else to do it; and so to famish them. What reason is there that men*!! souls should be untaught, because a minister hath offended? I know still, those men that care not for their own souls and therefore care as little for others, will say. What if the people have but a reader, or a wesk, ignorant, lifeless preacher? Doth it follow that therefore the pea{>le must be damned ? I answer. No : no more than it followeth that the city that hath none but women physicians must die of their sicknesses, or that they that live only upon grass and roots must famish. Nature may do more to overcome a disease without a physician in one than in another. Some perhaps are converted already, and have the law written in their hearts, and are taught of God, and can make shift to live without a teacher : but for the rest, whose diseases need a skilful, diligent physician, whose ignorance and impeni- tence extremely needeth a skilful, diligent, lively teacher, he that depriveth them of such, doth taker^the probable course to damn them ! And it is the same course whieh the devil himself would take ; and he partly knoweth what tendeth to men's damnation ! He that knoweth what a case the heathen, infidel, Mahometan world is in for want of teachers ; and what a case the Greek church, the Musco- vites, the Abassines, Syrians, Armenians, Papists, and most of the Christians of the world are in, for want of able, skil- ful, godly pastors, will lay his hand on his mouth, and m^ die with such reasonings as these no more.
Object. * But by this device you will have the cletff lawless, or as the Papists, exempt them from the magistrate's
CHAP. XI.] CHRISTIAN POLITICS. 191
punishtnentSy for fear of depriving the people of instmc- tion.'
Answ. No such matter : it is the contrary that I am ad- vising; I would have them punished more severely than other men, as . their sins are more aggravated than other men's. Yea, and I would have them silenced when it is meet, and that is in two cases : viz. If they commit such ca- pital crimes, as God and man would have punished with death, it is fit they die, (and then they are silenced :) for in this ease it is supposed that their lives, (by their impunity,) are like to do more hurt than good. 2. If their heresy, in- sufficiency, scandal, or any fault whatever, do make them more hurtful than profitable to the church, it is fit that they be cast out. If their ministry be not like to do more good, than their faults do harm, let them be silenced ! But if it be otherwise, then let them be punished in their bodies or purses, rather than the people's souls should suffer. The laws have variety of penalties for other men ! Will none of those suffice for ministers ?
But alas ! what talk I of their faults ? Search all church history, and observe whether in all ages ministers have not been silenced rather for their duties, than their faults ; or, for not subscribing to some unnecessary opinion or imposi- tion of a prevailing party ; or about some wrangling con- troversies which church-disturbers set afoot ! There is ma- ny a poor minister would work in Bridewell, or be tied to shovel the streets all the rest of the week, if he might but have liberty to preach the Gospel ! And would not such a penalty be sufficient for a dissent in some unnecessary point ? As it is not every fault that a magistrate is deposed for by the sovereign, but such as make him uttfit for the phce, so is it also with the ministers.
Direct, xviii. ' Malignity and profaneness must not be gratified or . encouraged.' It must be considered, " How the carnal mind is enmity against God ; for it is not sub- ject to his law, nor can be :" and that enmity is put between the woman's and the serpent's seed "^ ;" and that the whole holiness of the world, is but the prosecution of a war be- tween the armies of Christ and satan ; and that malignity indineth the ungodly world to slander and reproach the
■ Rom. Yiii. 7, 8. Gen. Hi. 15.
CHAP. XI.] CHRISTIAN POLITICS. 193
I Imsly to persecute them. " He that toucheth you, toucheth
the apple of my eye ^*' \ . Direct. XXI. * Look not so much on men's infirmities/ I as to overlook or make light of all that is good in them/ ' But look as much at the good as at the evil ; and then you ! will see reason for lenity, as well as for severity ; and for i lore and tenderness, rather than for hatred and persecution : I asod'you will discern that those may be serviceable to the ! church, in whom blinded malice can see nothing worthy of honour or respect.
r JDir€c^. XXII. ' Estimate and use all lesser matters, as means to spiritual worship and practical holiness.' If there he any thing of worth in controversies, and ceremonies, and such other matters of inferior rank, it is as they are a means to the power of godliness, which is their end. And if once they be no otherwise esteemed, they will not be made bse of agsdnst the interest of godliness, to the silenc- ~'iag of the preachers, and persecuting the professors of it. Direct, xxiii. 'Remember that the understanding is not fireie, (save only participative, as it is subject to the will)/ It acteth of itself * per modum natures,' and is ne- oessitated by its object, (further than as it is under the power of the will). A man cannot hold what opinion he WQtald himself, nor be against what he would not have to be true ; much less can he believe as another man command- eth him. My understanding is not at my own command ; I cannot be of every man's belief that is uppermost. Evi- dence, and not force, is the natural means to compel the mind ; even as goodness and not force, is the natural means to win men's love. It is as wise a thing to say, ** Love me, or I will kill thee ;" as to say, " Believe me, or I will kill Ihee.''
Direct, xxiv. ' Consider that it is essential to religion, to be above the authority of man, (unless as they subserve <be authority of God).' He that worshippeth a God that is subject to any man, must subject his authority to that -man. (But this is no religion, because it is no God whom he worshippeth.) But if the God whom I serve, be above all men, my religion or service of him, must needs be also above the will of men.
^ Zech.ii. 8. VOL, VI. O
194 CHRISTIAN DIRECTORY. [PART lY.
Direct, xxv. ' Consider that an obedient disposition towards God's law^ and a tender conscience which feareth in the smallest matter to offend him, is a substantial part of holiness, and of great necessity to salvation/ It is part of the excellency of the soul, and therefore to be greatly en- counted by governors. To drive this out of the world, k to drive out godliness, and make men rebels against their Maker. And nothing is more certain, than that the violent imposing of unnecessary, disputable things in the worship of God, doth unavoidably tend either to debauch the con- science, and drive men from their obedience to God, or to destroy them, or undo them in the world : for it is not pos- sible, that allAconscionable persons should discern the law- fulness of all such disputable things.
Direct, xxvi. ' Remember that such violence in doubt- ful matters, is the way to set up the most debauched atheists, and consequently to undo church and commonwealth.' For whatever oaths or subscriptions you require, he that behe- veth not that there is a God or a devil, a heaven or a hell, will yield to all, and make no more of perjury or a lie, than to eat a bit of bread I If you cast out all ministers that will not swear or subscribe this or that form about thiogs doubtful, you will cast out never an atheist or debauched infidel by it. All that have no conscience, will be kept in ; and all thst are true to God and their conscience^ if they think it is sin which you require of them^ will be cast oot And whither this tendeth, you may easily foresee.
Direct, xxvii. ' Remember that if by force you do pre- vail with a man to go against his conscience, you do bnt make him dissemble and lie.' And if hypocrites be not hateful to you, why do you cry out so much against hypo- crites, (where you cannot prove your accusation ?) But if they be so hateful, why do you so eagerly make men hypo- crites? Whatever their tongues may say, you can, scarce believe yourselves, that prisons or fire will change men's judgments in matters of faith, and duty to God.
Direct, xxviii. ' Consider not only whether the thii^ which you impose be sin in itself, but also what it is to him that thinketh it a sin.' His own doubting conscience mty make that a sin to him, which is no sin to another. ** And he that doubteth, (whether such or such a meat be lawful,)
CHAP. XI.] CHRISTIAN POLITICK. 105
iff condemned if he eat^ because he eateth not of faith : for - ^whatsoever is not of faith is sin S'^ And is it like to be : duDiiation to him that doth it against his conscience? And will you drive on any man towards damnation ? ** Des- troy not him with thy meat for whom Christ died ^.'*
If it be objected^ ' That then there will be no govem- : ment, if every nian must be left to his own conscience.' I 1 answer. That the Holy Ghost did not fear such objectors^ ' when he laid down this doctrine here expressed. 1. It is 'easy to distinguish between things necessary, and things unnecessary. 2. And between great penalties and small. And first. It foUoweth not that a man must be left to his own conscience in every thing, because he must be so in some things. In things necessary^ as it is a sin to do them doubtingly, so it may be a greater sin to leave them undone ; (as for a man to maintain his family, or defend his king, or hear the Word of God, &c.) He that can say, " My con- science is fl^inst it,'' must not be excused from a necessary daty : and he that can say, '' My conscience bids me do ity'' must not be excused in a sin. But yet the apostle knew what he said, when he (that was a greater church-governor than you) determined the case of mutual forbearance, as in Bom. xiv. and xv., and 1 Cor. viii. Secondly, And he is not wholly left to himself, who is punished with a small penalty for a small offence : for if a man must be still punished more, as long as he obeyeth God and his conscience, before men, an honest man must not be suffered to live. For he will certainly do it to the death.
Direct, xxix. * Remember the wonderful variety of men's apprehensions, which must be supposed in all laws !' Men's fiuoes are scarce more various and unlike^ than their under- standings are : for besides that nature hath diversified in- tellects as well as faces, the diversity and unlikeness is much kicteased, by variety of educations, company, representa- tions, accidents, cogitations, and many other causes. It is wiser to make laws, that all men shall take the same phy- sic, or eat only the same meat, or that all shoes shall be of a sice, and all clothes of the same bigness ; upon supposi- tion, that all men's health, or appetite, or feet, or bodies, are alike ; than to make laws that all men shall agree (or
- « Rom. xhr. 23. *Bom. xi?.15. l.Cat.'V\\\A\.
196 CHRISTIAN DIRECTORir. [PARTIV.
say that they agree) in every opinion, circumstance, or cere- mony, in matters of religion.
Direct, xxx. ' Remember especially, that most Chris-^ tians are ignorant, and of weak understandings, and not able to make use of all the distinctions and subdeties which are needful, to bring them over to your mind in doubtful and unnecessary things.' Therefore the laws which will be the means of peace, must suppose this weakness and ignorance, of most subjects ! And how convenient it is, to say to a poor, ignorant Christian, " Knoir this, or profess this or that, which the ablest, godly pastors tliemselves are not agreed in, or else thou shalt be imprisoned or banished ;" I leave to equal men to judge.
Direct, xxxi. ' Human infirmities must be supposed in the best and strongest Christians.' All have their errors and their faults ; divines themselves as well as others. Therefore either some errors and faults must be accounted tolerable, or else no two persons must tolerate one another in the world, but kill on till the strongest only shall survive. '^ Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, con- sidering thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ*.** And if the sti;ong must be born with themselves, ** Then they that are strong ought to bear the infirmities of the wea^, and not to please themselves ; but every one to please his neighbour for good to edification; for even Christ pleased not himself ^" " And him that is weak in the faith we ifLust receive ; but not to doubtful disputations ^."
Direct, xxxii. / The pastors must not be impatient un- der the abuses which they receive from weak or distempered brethren.* We must excel others in patience, and meek- ness, and forbearance, as much as we do in knowledge, and in other graces. If the nurse or mother will take every word or action of the child, as if it were the injury of an enemy, there will be no preservation of the family in peace! If children cry, or fight, or chide, or make any foul or trou- blesome work, the mother will not therefore turn them out of doors, or use them like strangers, but remember that it is her place and duty to bear with that weakness which she cannot
« Gal. vi. 1, 2. ^ Rom. xy. 1—3. e Rom. xi?. 1.
CHAP, XI.] CHRISTIAN POLITICS. 107
cure. The proud impatience of the pastors hath frequently brought them into the guilt of persecution, to the alienating of the people's hearts^ and the distraction and division of the x^liiurches : wfa«i 'poor, distempered, persons are offended with them» and it may be oevile them, and call them sedu- cers, or antichristian, or superstitious, or what their pride and passion shall suggest : or if some weak ones raise up some erroneous opinions, alas ! many pastors have no more wit, or grace, or pity, than presently to be rough with them, and revile them again, and seek to right themselves by ways of force, and club down every error and contention ; when they should overcome them by evidence of truth,, and by meekness, patience, and iQve. (Though there be place also for severity, with turbulent, implacable, impenitent he- retics.)
Direct, xxxiii. ' Time of learning and overcoming their mistakes, must be allowed to those that are misinformed/ We must not turn those of the lower forms out of Christ's school, because they learn not as much as those of the higher forms in a few weeks or years. The Holy Ghost teacheth those who for the time might have been teachers of others> and yet had need to be taught the first principles ^4 He doth not turn them out of the church for their non-profi- ciency* And where there is ignorance, there will be error.
Direct, xxxiv. ' Some inconveniences must be expected and tolerated, and no perfect order and concord expected here on earth.' It is not good reasoning to say. If we suf- fer these men, they will cause this or that disorder or in- convenience : but you must also consider whither you must drive it, if you suffer them not ; and what will be the con- sequents. He that will follow his conscience to a prison, will.be likely to follow it to death. And if nothing but death, or prison, or banishment can restrain them from what they take to be their duty, it must be considered how many muat be so used ; and whether (if they were truly faulty) they deserve so much : and if they do, yet whether the evils of the toleration or of the punishment are like to be the greater. Peace and concord will never be perfect, till knowledge and holiness be perfect.
Direct. XXX v. 'You may go farther in restraining than
g Heb.v. 11, 12.
198 CHRISTIAN DIRECTOKY. [PART IV.
in coiUBtraining ; in forbidding men to pveich. against ap^ proTed doctrines or practices of the churchy timnia facing them to preach for them, or to subscribe or «pto|iis:.<.th«ir ap- probation or assent:' if they be pot pouKts/or practices of great necessity, a man may be fit for the jninistry and church communion, who meddleth not with them, but preacheth the wholesome truths of the Gospel, and lets them alone. And, because no duty is at all times a duty, a sober man's judgment will, allow him to be silent at miaAy an error, when he dare not subscribe to or approve the least But if here any proud and cruel pastors, shall come in with their lesser, selfish incommodities, and say, if they do net approve of what we say and do, they will secretly foment a faction against us ; I should answer them» that as good men will foment no faction, so if such proud, impatient^ turbu- lent men, will endure none that subscribe not to all their opinions, or differ from them in a circumstance or ceremony, they shall raise a greater faction (if they will call it so) against themselves, and make the people look on them as tyrants and not as pastors, and they shall see in the end, when they have bought their wit by dear experience, that they have but torn the church in pieces, by preventing di- visions by carnal means, and that they have lost themselves, by being over zealous for themselves ; and that Doctrine and Love are the instruments of a wise shepherd, that loveth the flock, and understands his work.
Direct, xxxvi. 'Distinguish between the making of new laws or articles of belief, and the punishing of men for the laws already made.' And think not that we must hate new laws or canons, every time the old ones are broken : or that any law can be made which can keep itself from beii^ broken. Perverseness in this error hath brought the ehurdi to the misery which it endureth. God hath made an uni- versal law sufficient for the universal church, in matters of faith and holy practice ; leaving it to men to determine of necessary circumstances which were unfit for an universal law : and if the sufficiency of God's law, were acknowledged in men's practices, the churches would have had more peace : but when particular countries have their partioubr volumes of articles, confessions, liturgies, and I know not what else to be subscribed to, and none must preach that
CHAP. XI.] CHRISTIAN POLITICS. 199
will not say or swear, ' That he believeth all thig to be true and good, and n9thing in it ,to be agaiast the Word of God/ this engine racks the limbs of the churohes all to pieces ; and then what is the pretence for this epidemical calamity? Why no better than this, ' Erery heretic will subscribe to the Scriptures, and take it in his own sense : ' and what fol- loweth ? Must we needs therefore have new laws which heretics will not subscribe to,' or which they cannot break ? It is the commendation of God's law, as fit to be the means of unity, that all are so easily agreed to it in terms, and therefore would agree in the sense if they understood it. But they will not do so by the, laws of men; all or many heretics in the primitive times, would profess assent to the church's creed ; no doubt in a corrupt and private sense ; but the churches therefore did not make new creeds ; till about three hundred years after Christ, they began to put in some particular words to obviate heretics, which Hilary complained of as the cause of their divisions ! And what if heretics will subscribe to all you bid them, and take it in their own corrupted sense ? Must you therefore be still ma- king new law^ and articles, till you meet with some which they cannot misunderstand, or dare not thus abuse ? What if men will misinterpret and break the laws of the land ? Must they be made new till none can mises^pound or violate them? Sure there is a wiser way than this : God's Word containeth in sufficient expressions, all that is necessary to be subscribed to ; require none therefore to subscribe to any more, (in matters of faith or holy practice ;) but if you think any articles need a special interpretation, let the church give her sense of those articles ; and if any man preach against that sense, and corrupt the Word of God which he hath subscribed, let his fault be proved, and let him be admonished and censured as it deserves : censured, I say, not for not subscribing more than Scripture, but for corrupting the Scriptures to which he hath subscribed, or breaking God's laws which he promised to observe.
Direct, xxxvii. 'The good of men, and not their ruin must be intended in all the discipline of the church : ' or the good of 4he church, when we have but little hope of theirs. If this were done, it would easily be perceived, that persecution is an unlikely means to do good by.
200 CHRISTIAN DIRECTORY. [FART IV,
Direct, xxxviii. ' Neither unlimited liberty in matt^i of religion must be allowed^ nor unnecessary force and ri- gour used, but tolerable differences and parties mnst be tolerated, and intolerable ones by the wisest means sap- pressed.' And to this end, by the counsel of the most pra- dent, peaceable divines, the tolerable and the intolerable must be statedly distinguished ! And those that are only tolerated must be under a law for their toleration, prescri- bing them their terms of good behaviour; and those that are approved, must moreover have countenance and mainte- nance of the magistrate : and if this were done, 1. The ad- vantage of the said encouragement from governors, 2. With the regulation of the toleration, and the magistrates' careful government of the tolerated, would prevent both persecu- tion, and most of the divisions and calamities of the church. Thus did the ancient Christian emperors and bishops :. (and was their experience nothing?) The Novatians (as good and orthodox men) were allowed their own churches and bishops even in Constantinople, at the emperor's nose. Es- pecially if it be made the work of some justices, 1. To judge of persons to be tolerated, and grant diem patents, 2. And to overrule them and punish them when they deserve it; no other way would avoid so many inconveniences.
Direct, xxxix, ' The things intolerable are these two: 1. (Not the believing, but) the preaching and propagating of principles contrary to the essentials of godliness or Chris- tianity, or government, justice, charity or peace. ,2. The turbulent, unpeaceable management of those opinions whieh in themselves are tolerable. If any would preach against the articles of the creed, the petitions of the. Lord's pray^> or any of the ten commandments, he is not to be suffered; and if any that are orthodox do in their separated meetings, make it their business to revile at others, and destvoy men's charity, or to stir men up to rebellion or sedition, or con- tempt of magistracy; none of this should be endured..
As for those libertines that under the name of liberty of conscience do plead for a liberty of such vicious practices, and in order thereto would prove that the magistrate hath nothing to do in matters of religion, I have preached and wrote so much against them, whilst that error reigned, and I find it so unseasonable, now the constitution of things
CHAP. XI.] CHKtgl'IAN POLITICS. 201
looks another way, that I will not weary myself and the reader with so unnecessary a task as to confute them. On- ly I shall say, that Rom. xiii. telleth us that rulers are a terror to them that do evil; and that heretics and tur- bulent firebrands do evil; therefore rulers should be a terror to them ; and that if all things are to be done to the glory of God, and his interest is to be set highest in the world, then magistrates and government are for the same end ; and if no action which we do, is of so base a nature, as ultimately to be terminated in the concernments of the flesh, much less is government so vile a thing, when rulers are in Scripture called Gods, as being the officers of God.
Direct, xl. ' Remember death, and live together as men that are near dying, and must live together in another world.' The foolish expectation of prosperity and long life, is it which setteth men together by the ears ; when Ridley and Hooper were both in prison, and preparing for the flames, their contentions were soon ended, and Ridley re- pented of his persecuting way. If the persecutors and per- secuted were shut up together in one house that hath the pli^ue, in the time of this lamentable contagion, it is two to ooe but they would be reconciled. When men see that they are going into another world, it takes off the edge of their bitterness and violence, and the apprehensions of the righ- teous judgment of God, doth awe them into a patience and forbearance with each other; can you persecute that man ,on earth, with whom you look to dwell in heaven ? (But to restrain a man from damning souls, by heresy or turbu- lency, or any such course, my conscience would not forbid it me if I were dying.)
Direct* xli. ' Let the proud themselves who will regard no higher motives, remember how fame and history will re- present them to posterity when they are dead.' There is no man that desireth his name should stink and be odious to future generations : there is nothing that an ambitious man desireth more, than a gre^at surviving name. And will you knowingly and wilfully then expose it to perpetual contempt and hatred ? Read over what history you please, and find out the name of one persecutor if you can, that is not now . a word of ignominy, and doth not rot, as God hath threat- ened? If you say, that it is only in the esteem of such as
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3HAP. Xll.] CHRISTIAN POLITICS. 803
ilii^^blook^ for a man to fall upon, or a trap to ensnare a mn.'j and in the Old Testament it i^ oft used forai ;§t«m«' difigH.tD>>e,.«n WF^iah^ mui may fall into any cooporal ca- mmniy, or a snare tp hurt or ruin a man in the world ; (as IcBod* X. 7. 1 Sam. xviii. 21. xxv. 3L Psalm cxix. 165. Hiek. vii. 19. Sept.) But in the New Testament, (which ipeaketh more of spiritual hurts) it is taken for a stumblings block or temptation, by which a man is in danger of falling itito sin, or spiritual loss, or ruin, or dislike of godliness, or iny Way to be turned from God, or hindered in a religious, ho* [f way ; (and if sometimes it be taken for grieving or troub* Hug, it is as it hereby thus hindereth or ensnareth ;) so that to scandalize, is sometimes taken for the doing of a blame^ 1988 action, from which another unjustly taketh occasion to fidl, or sin, or be perverted : but when it signifieth a sin (as we take it in this place) then to scandalize is, By some-^ thing unlawful of itself, or at least unnecessary, which may occasion the spiritual hurt or ruin of another. 1. The mat- ter is either something that is simply sinful (and then it is a double sin) or something indifferent or unnecessary, and then it is simply the sin of scandal. 2. It must be that which may occasion another's fall, I say, occasion ; for no man can forcibly cause another man to sin, but only occa-^ sion it, or tempt him to it, as a moral cause.
II. By this you may see, 1. That to scandalize, is not merely to displease, or grieve' another ; for many a man is displeased through his folly and vice, by that which tendeth to lus good ; and many a man is tempted (that is, scandali- zed) by that which pleaseth him ; when Christ sarth, '^ If thy right eye or hand offend, (or scandalize thee) pluck it out, or cut it offV 8cc. he doth not by ' offending,' mean ^displeasing,' or 'grieving ; ' for by so offending it may pro- fit us ; but he plaiidy meaneth, ' If it draw thee to sin ; ' or else he had never added, '' That it is better to enter maimed into life, than having two hands or eyes to be cast into hell ! " That is, in a word. Thy damnation is a greater hurt than the loss of hand or eye, and therefore if there were «o other way to avoid it, this would be a very cheap way. So ^ pedem offendere in lapidem,' is to stumble upon a stone. The most censorious and humourous sort of men, have got
» Matt. V.
204 CHKISTIAN DIRECTORY. [PART IV.
a notion^ that whatever offendeth or diftpleseseth them k soandalousl i And they think that no' man must do any^ thing which grieveth or displeasetiitheiiiy tMtlie,be'giii)tjc)l scandal ; and by this trick whoever can purchase impatrenc^ and peevishness enoagh^ to be always displeased with the actions of others, shall rule the world. But the truth is, the ordinary way of scandalizing these men, is by pleasing them.
I will give you one instance of scandal in Scripture, which may help this sort of people better to understand it, Gal. ii. 10 — 16. Peter there giveth true scandal to the Jews and Gentiles ; he walked not uprightly according to the truth of the Gospel, but laid a stumbling-block before the Jews and Gentiles ; and this was not by displeasing the Jews, but by pleasing them. The Jews thought it a sin to eat with the Gentiles, and to have communion with uncir- cumcised men. Peter knew the contrary, but for fear of them of the circumcision, lest they should be offeiided at him as a sinner, he " withdrew and separated himself." This scandal tended to harden the Jews in their sinful separa- tion, and to seduce the Gentiles into a conceit of the neces- sity of circumcision ; and Barnabas was carried away with the dissimulation. Here you may see, that if any think it a sin in us to have communion in such or such congregations, with such persons, in such worship, which God sdloweth us not to separate from, it is a sin of scandal in us to separate to avoid these men's offence. We scandalize them and others, even by pleasing them, and by avoiding that which they falsely called scandalous. And if we would not scandalize them, we must do that which is just, and not by our practice hide the sound doctrine, whidi is contrary to their separating error. . , . ■>
2. And it is as apparent that to scandalize another, is not l(as is vulgarly imagined by the ignorant) to do that which is commonly reputed sinful, or which hath the appear- ance of a sin, or which will make a man evil thought of, or spoken of by others ; yet commonly when men say, ' This is a scandalous action,' they mean, it is an action which is reproachful or of evil report as a sin. And therefore in our English speech it is common to say of one that slandereth another, that he raised a scandal of him. But this is not the meaning of the word in Scripture ; materially indeed
:HAP. XII.] CHRISTIAN POLITICS. 205
scandal may consist in any such thing which may be a stum- bling-block to another ; but formally it is the tempting of Euiother, or occasioning his fall, or ruin, or hurt, which is the nature of scandalizing. And this is done more seldom by committing open, disgraceful sins, and doing that which will make the doer evil spoken of; for by that means others eure the more assisted against the temptation of imitating him ; but scandal is most commonly found in those actions, which are under the least reproach among men, or which have the most plausible appearance of good in them, when they are evil ! For these are more apt to deceive and over- throw another.
3. And it is also apparent, that it is no sinful scandali- zing to do a duty or necessary action, which I have not power to forbear, though I know that another will be offend- ed, or fall by it into sin. If God have made it my duty, even at this time, I must not disobey him, and omit my du- ty» because another will make it an occasion of his sin. It must be either a sinful or an indifferent action, that is, scan- dal, or something that is in my power to do, or to forbear : yet this must be added, that affirmatives binding not ^ ad semper,' to all times, and no duty being a duty at every moment, it may oft fall out, that that which else would have been my duty at this time, may become at this time no du- ty but a sin, by the evil consequents which I may foresee, as if another man will make it an occasion of his fall. So that this may oblige me to defer a duty to a fitter time and place. For all such duties as have the nature of a means, are never duties when they cross the interest of their chief ends, and make against that which they are used to effect. And therefore here Christian prudence, foreseeing conse- quents, and weighing the good and evil together, is neces- sary to him that will know a duty from a sin, and a scandal from no scandal.
Ill, The several ways of scandalizing are these follow- ing: 1. Scandal is either intended or not intended, either that which is done maliciously of set purpose, or that which is done through negligence, carelessness or contempt. Some men do purposely contrive the fall or ruin of another, and 4;his is a devilish aggravation of the sin : and some do hurt to others while they intend it not ; yet this is far from
206 CHRISTIAN DIRBCTOKV. [PART IV.
excusing them from sin ; for it is Toluntary M &a omissioo of the will, thou^ not as its positiye dMHee ; thftt is cBlkA Tohmtary which the will is chargeable witb^ or colpaUe of; and it is chargeable with its omissions^ and sluggish ndg^ lects of the duty which it should do. Those that are care* less of the consequent of their actions, and contemn the souls of other men, and will go their own way^ come of it what will, and say. Let other men look to themselves, sr^ the most common sort of scandalizers ; and are as cuIpaUe, as a servant that would leare hot water or fire when the diil* dren are like to fall into it ; or that would leave straw or gunpowder near the fire, or would leave open the doorSi though not of purpose to let in the thieves.
2. Scandal is that which tendeth to another's fall, either directly or indirectly, immediately or remotely.* The fo^ mer may easily be foreseen ; but the latter requireth a large foreseeing, comparing understanding ; yet this sort of scan- dal also must be avoided ; and wise men that would not un-* do men's souls while they think no harm, must look fiur be*- fore them, and foresee what is like to be the consequent of their actions at the greatest distance and at many removes.
3. Scandals also are aptitudinal or actual ; many things are apt to tempt and occasion the ruin of another ; which yet never attain so bad an end, because God disappointeth them ; but that is no thanks to them that give the scandal.
4. Scandal also as to the means of it, is of several sorts. 1. By doctrine. 2. By persuasion. 3* By alluring pro- mises. 4. By threats. 5. By violence. 6. By gifts* 7. By example. 8» By omission of duties, and by silence; by all these ways you may scandalize.
1. False doctrine is directly scandalous ; for itseduceth the judgment, which then misguideth the will, which th«n misruleth the rest of the faculties. False doctrine, if it be in weighty, practical points, is the pernicious plague of souls and nations.
2. Also the solicitations of seducers and of tempting people are scandalous, and tend to the ruin of souls ; when people have no reason to draw a man to sin, they weary him out by tedious importunity. And many an one yields to the earnestness, or importunity, or tediousness of a persaa- sion, who could easily resist it if it came only with pretence of reason.
:;HAP. XII.] CHRISTIAN POLITICS. 207
3. Alluring promises of some gain or pleasure that shall 3ome by sin» is another scandal which doth cause the fall >f many. The course that satan tried with Christ, ^* All this will I give thee/' was but the same which he found Biost successful with sinners in the world. This is a bait which sinners will themselves hunt after^ if it be not offered diem. Judas will go to the Pharisees with a " What will ye give me, and I will deliver him unto you?'' Peter saith of the scandalous heretics of his time, '* They allure through die lust of the flesh, through much wantonness those that were clean escaped from them who live in error ; while they promise them liberty, they themselves are the servants of corruption*.''
4L Threatenings also and scorns are scandals, which ftighten unbelieving souls into sin ; thus Rabshakeh thought to prevail with Hezekiah. Thus Nebuchadnezzar '', thought to have drawn those three worthies to idolatry. Thus the Pharisees thought to have frightened the apostles, from preaching any more in the name of Christ^. Thus Saul thought to have perverted the disciples, by breathing out threatenings -against them ^.
6. And what words will not do, the ungodly think to do by force ; and it enrageth them, that they should resist tl^eir wills, and that their force is patiently endured. What cruel torments! what various sorts of heavy sufferings have the devil and his instruments devised, to be stumbling- blocks to the weak, to affright them into sin !
6. Gifts also have blinded the eyes of some who seemed wise : *' As oppression maketh a wise man mad, so a gift destroyeth the heart*." What scandals have preferments proved to the world, and how many have they ruined ! Few are able to esteem the reproach of Christ to be greater riches than the treasures of the world.
7* And evil examples are the most common sort of scan- dals ^ : not as they offend, or grieve, or are apparently sinful ; but as they seem good, and therefore are temptations to the weak to imitate them. So apt are men to imitation, especially in evil, that they will do what they see another do, without examining whether it be justifiable or not. Es-
• 8 Pet fi. 18, 19. «» Dan. Ul. c Act* iv. 17. 21
< Axjisiiu 1> < £x04. x»iL S. ' Heb. xi. 26.
308 CHRISTIAN DIRECTORY, [PART IV.
pecially if it be the example either of great men, or of learn- ed men, or of men reputed eminently godly, or of a multir tude, any of these the people are apt to imitate : this there- fore is the common way of scandal. When people do that which is evil as if it were good, and thereby draw the igno- rant to think it good, and so imitate them. Or else when they do that which is lawful itself, in such a manner as tend- eth to deceive another, and draw him to that which is in- deed unlawful ; or to hinder him in any thing that is good. 8. Lastly, Even silence and omissions also may be scan- dalous, and draw another into error and sin. If by silence you seem to consent to false doctrine, or to wicked works, when you have opportunity to control them, hereby you draw others to consent also to the sin : or if you omit those public or private duties, which others may be witnesses of, you tempt them to the like omission, and to think they are no duties, but indifferent things : for in evil they will easily rest in your judgment, and say that you are wiser than they; but they are not so ductile and flexible to good.
5. Scandals also are distinguishable by the effects; which are such as these :
1. Some scandals do tempt men to actual infidelity,' and to deny or doubt of the truth of the Gospel.
2. Some scandals would draw men but into some par- ticular error, and from some particular truth, while he holds the rest.
3. Some scandals draw men to dislike and distaste the way of godliness ; and some to dislike the servants of God.
4. Some scandals tend to confound men, and bring them to utter uncertainties in religion.
6. Some tend to terrify men from the way of god- liness.
6. Some only stop them for a time, and discourage or hinder them in their way.
7. Some tend to draw them to some particular sin.
8. And some to draw them from some particular duty.
9. And some tend to break and weaken their spirits, by grief or perplexity of mind.
10. And as the word is taken in the Old Testament, the snares that malicious men lay to entrap others in their
CHAP. XII.] CHRISTIAN POLITICS. 20P
lives, or liberties, or estates, or names, are called scan- dals. And all these ways a man may sinfully scandalize another.
And that you may see that the scandal forbidden in the New Testament, is always of this nature, let us take notice «f the particular texts where the word is used. And first, to scandalize is used actively in these following texts : in Matt. V. before cited, and in tlie other evangelists citing the •ame words, the sense is clear; that the offending of a hand or eye, is not displeasing, nor seeking of ill report; but hindering our salvation by drawing us to sin. So in Matt, xviii. 8. and Mark ix. 42, 43. where the sense is the «ame. In Matt. xvii. 27. '' Lest we should offend them, &c.'' is not only, lest we displease them, but lest we give them occasion to dislike religion, or think hardly of the Gospel, and so lay a stumbling-block to the danger of their souls. So Matt, xviii. 6. and Mark ix« " Whoso shall offend one of these little ones that believe in me, 8cc.'' that is, not who shall displease them, but whoso by threats, persecutions, cruelties, or any other means, shall go about to turn them from the faidi of Christ, or stop them in their way to heaven, or hinder them in a holy life : though these two texts seem nearest to the denied sense, yet that is not indeed their meaning. So in Job vi. 6. *' Doth this offend you ?" that is, doth this seem incredible to you, or hard to be believed, or digested ? Doth it stop your faith, and make you dis- taste my doctrine ? So 1 Cor. viii. 13. '* If meat scandalize -xny brother ;" our translators have turned it, " If meat make my brother to offend." So it was not displeasing him only, but tempting lam to sin which is the scandalizing here re- proved.
View also the places where the word * Scandal * is used. Matt. xiii. 41. ' Havra ra gKavSaXa, ' ' All scandals,' trans- lated * All things that offend,' doth not signify. All that is displeasing ; but all temptations to sin, and hindrances or stumbling-blocks that would have stopped men in the ways to heaven. So in Matt. xvi. 23. (a text as like as any to be near th/e denied sense ; yet indeed) " Thou art a scandal to me,'^ (translated an offence) doth not only signify, ' Thou displeasest me,' but ' Thou goest about to hinder me in my undertaken office, from suffering for the redemption of the
VOL. VI. P
ilO ( UEISTIAV DIRECTOKY. [FART IV.
world :' it was an aptitodinal acaadal. tfaragh not rfectwL I fc So Matt- xriii. 7. - It must be that acauidab oome ;" (!»»- I tI lated ofienoea,) that «, that there be many atnmbling-blocb | i aet before men is their wav to beaTen. So Loke xvii. l- to the aame aeiHC:. Asd Ron. ir. 33. " I lay in Zicm aatn- | it bbag-atoBe. and a rock of scandal." (trandatod offence); that if, BDch as will not onlv be diapkaaiag, but an ocscf I ^ sion of utter ruin to the nnbdiering, peraecuting Jewa ; ic- | |i
conline to that of Simeon, Lake ii.SC'-Tlik child is «el for the fall az)d hsine asain of many in larael.*' Rom. B.9. " Let iheir table be made a anare. a ttap, and a sCnmUii^- block." The Gre^k woid ' «< dw&Aor ' doth not sigi^ | , a displeasure only, but an oocasion of mm. So Bxim. iw- 13. expoundeth itself. " That BomanputaatamWing-Wock or an occasion to fall into his bfoAer's way.* The Grew word i«, ' or a scandal.' Tins is the just ezpoaition of 4e word in its ordinarr use in the Sew Testament*. So Ktm. xr'u 17. '* Maik them which canae dirisiotta and acandsli,* Vtxtmslated olTences^ : that is, whidi lay stambling-Uodi in the way of Christians, and would trouble them in it. or lum them from iu So 1 Cor- L 23. "To the Jews m alan- bliug-block,'* that is, a scandal, (as the Greek word is,) u Urforv expounded. So Gal. t. 11. "The scandal of Ae crv**s/* translated the oatcce, doth signify not the bare re- proach, but the reproach as it is the trial and stnmWing- block of the woric, that maketh believing difficidt. So 1 John ii. 10. ** There is no scandal inhim," translated 'No occasion of stumbling/ These are all the places that I re- member where the word is used.
The passive Terb ' ^niaXZpuiu/ ' to be scandalixed/ ii often used. As Matt. xL 6. " Blessed is he that is not sean- daliied,'* (translated, odTended in me) ; that is, who is not distasted with my person and doctrine through carnal pre* judices ; and so kept in unbelief : there were many thhigi in the peiaon, life, and doctrine of Christ, which weieimsiii- table to carnal reason and expectation. These men thought them to be hard and strange, and coidd not digest them, and so were hindered by them from beliering :' and this wis
NNck htfi^ the hntih^rt J that »,a tcmputkm tu sin.
^ "M. f3w
CHAP, xn.] CHSISl^IAK POLITICS. 211
being offended in Christ. So in Matt. xiii. 67. and Mark vi. 3. '* They were offended in^ or at him ;'' that it, took a dislike or distaste to him for his words. • And Matt. xiii. 21. ** When persecution ariseth, by and by Uiey are ofiended' ;'* that is^ Uiey stumble and fall away : and Matt. xv. 12. ** The Pharisees were offended/' (or scandalized ^) ; that is, so of- fended as to be more.in dislike of Christ. And Matt. xxiv. 10. " Then shall mtUfiy be offended/' (or scandalized) ; that is, shall draw back and Ml away from Christ. And Matt. xxri. 31. 33. Mark xiv. 27. 29. '' All ye shall be offended because of me. Sec." '' Though all men shall beofifended (or scandalized) yet will I never be scandalized ;** that is, brought to doubt of Christ, or to forsake him, or denyhim,, mr be hindered from owning their relation to him. So John cvi. 1. " These things I have spoken that ye should not be offended/' that is, that when the time cometh, the unex- pected trouble may not so surprise you, as to turn you from the iGuth; or stagger you in your obedience or hope. Kom. d*r. 21. doth exactly expound it : ** It is good neither to eat iesh, or drink wine, or any thing whereby thy brother stum- bleth, or is scandalized, (or offended,) or made weak /' it is 1. making weak. So 2 Cor. xi. 29. 'VWho is offended/' iiimt is, stumbled, or hindered, or ready to apostatize. So nmchfor the nature and sorts of scandal.
tV. You are next to observe the aggravations of this sin. Which briefly are such as these :
1. Scandal is a murdering of souls ; it is a hindering of men's salvation, and an enticing or drii^ng them towards lifill. And therefore in some respect worse than murder, as Uie soul is better than the body.
2. Scandal is a fighting against Jesus Christ, in his work lof.man's salvation. ** He came to seek and to save that -which was lost /' and the scandalizer seeketh to lose and isstvoy that which Christ would seek and save.
3. Scandal robbeth God of the hearts and service of his ^raatinres ; for it is a raising in them a distaste of his peo-^ fle^ and word, and ways, and of himself ; and a turning from liim the hearts of those that should adhere unto bim.
. 4. Scandal is a serving of the devil, in his proper work of enmity to Christ, and perdition of souls ; scandalizers do
* Mark vi 3. ' ^ Mark !▼. 17.
its CHRISTIAN' DIRECTOKT. '?t^T!T.
hisi work in the world, and prop*£Me ii» auK ud kiQi^dom.
V. The means of avoiding the zmsh :c ffSBunn. k^ s tblloweth.
Direct. I. • Mistake not (with i» v^ibrBr ^ae si:3zeof scandal, as if it lay in that offei^iiz^: ™^ iriun » iiciiag but erievinc or displeasing thecn . ic ar Tn^inT^ T-sii=selicf to be of eTil report ; but rememhey aoc icsxick s dot ot fending men, which tempteih tban: jbuz «xi fcni Giid azul £odlines$. and maketh them «tS3i^u* wui *Hn :p nccssoaeiii thesi to think evil of i holr life.' [- j, ^ ^ccfi! thin? to Sear rel:^: : is s«r§.>as plead for i^ sir ir JOtaniLe^as'^ •J»e ai3» m" fcT?idin£ §candiil: 7^, oi lear tiaem ^ ip i*c7^i o-mrr-^fXi c*Tf y the Ut** jf jdisr au-c and all by UK acrmsftcc :<^ ^ wc^rc ' MiimmL summ&astc-od. So inii: uL met mofC l'v:us -vlo.'Ler'tr i isxaoncus perecn viD cul Acuiaaitiiifc vikh ie xnstiniHft lachimr ,sise himself br ^runnu. tnui. l mm; "oa: j» :c i^l r^mirt. vim such «i k. ^ fc YiTim i&tsf » irxss. -i-jshrittt iir ly ais mBvodeistand- :3C '^' "^^Hiuiu imc 211HL ITS 'ouiric -n jv^rr&Ive their rqM- xiiZv'Ot auu V ^Ktmn ziesr ::nu<seice» oj keep up their ei- ':«*ia;. xsr ol uiubr ir^otmis ir vrriuhn^ scandal ; and in •r TT-AU rsae- zit-'^ in? "^^^ icaniioiuiiBv ^^^en in •!>«»* ac- *'.■..•: rir** mni& "aifv ir? wioiia^jr it. I need 00 • -* o^arv.-r. rr- .: u»r asii jr umsirafEcahie sepaiaticn. >^ • •. -.. -'.nmiinica ^lii mm* sot the rebaptiied;
•■» •i-rfc ?:::"• •<t*.t iiurar' 1* -Hiainci 10 proTe commn- - • «:« " -run *.i iniawtm ic jsasc in theose of it); <£«.-. IV n^ks iieir in&rences a reason fer .X2^ rjuDiaisiw Ami if anv one wovM xzu^ :na<: 3ey sif parate from, tbej > ^<saizniaas t? do> so, and to join in innk mavliki :* and by scandal > ■• :;^ X i» ODCG^ ifaem of evil repoit, . ^* T^ksssn^ ^ c&em. Whereas indeed - ^ %v:-«Ru ioyifxuif move men to nee suck :"• iT>~nD?^ mciiaritable, dividing men ' ' :>*r TT AT^sding that communion I U. -r» ■•:-v :t i^ way of the weak ; I sliaD V ..r.ki i jxrr is a sin, and weaken hischa- '....._ ^ ^.,^j separation, or the neglect of
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CHAP. XII.] CHRISTIAN POMTICS. 213
some ordinances of God, or opportunities of getting good. And it is this temptation which is indeed the scandal. This is before proved in the instance of Peter, Gal. - ii. who scandalized or hardened the Jews, by yielding to a sinful separation from the Gentiles, and fearing the censorious- ness of the Jews, whom he sought to please ; and the offend- ing of whom he was avoiding, when he really offended them, that is, was a scandal, or temptation to them.
Direct, ii. 'He that will escape the guilt of scandal, must be no contemner of the souls of others, but must be truly charitable, and have a tender love to souls.' That wHich a man highly valueth, and dearly loveth, he will be careful to preserve, and loath to hurt. Such a man will easily part with his own rights, or submit to losses, injuries, or disgrace, to preserve his neighbour's soul from sin. Whereas a despiser of souls, will insist upon his own power, and right and honour, and will entrap and damn a hundred souls, rather, than he will abate a word, or a ceremony which he thinks his interest requireth him to exact. Tell him that it will ensnare men's souls in sin, and he is ready to say as the Pharisees to Judas, *' What is that to us ? See thou to that." A dog hath as much pity on a hare, or a hawk on a partridge^ as a carnal, worldly, ambitious Diotrephes, or an Elymas hath of' souls. Tell him that it will occasion men to sin, to wound their consciences, to offend their God, it moveth him no more than to tell him of the smallest in- KKMnmodity to himself: he will do more to save ahorse, or a dog of his own, than to save another's soul from sin. To ll^y. snares in. their way, or to deprive them of the preaching of the Gt)spel, or other means of their salvation, is a thing which they may be induced to, by the smallest interest of tlieir own ; yea,, though it be but a point of seeming honour. And therefore when carnal, worldly men do become the dis^ iposera of matters of religion, it is easy to see what measure WoA usage men must expect : yea, though they assume the office and name of pastors, who should have the most tender^ Atherly joare of the souls of all the flocks, yet will their car- IMil inclinations and interests, engage them in the work of proWes, to entrap, or famish, or destroy Christ's sheep.
JHreci, III, * Also you must be persons who value your own souls, and are diligently exercised in saving them from
" .-A ii.*Lii4.j'w'US Ul Ills OWL
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CHAP. XII,] CHRISTIAN POLITICS. 2ifr
ecuting his malice, for the damnation of their brethren's souls. And what reward can they expect for such a work from such a master? The devil useth them but as men do ferrets, whose mouths are sealed, because they must not partake of the prey ; but only bring it to their master's hand. Live in a constant watchful resistance of tempta-^ lions yourselyea, and you will have no mind to the drudgery of tempting others.
Directly, 'Set not yourselves upon any worldly, am- bitious design.' For the love of the riches afid :honoui:s of the world, will not only engage you in a course of sinning, but also make it seem your interest, to make others as bad and miserable as yourselves, and to drive them on to serve your interests by their sin.
Direct, vi. *■ Take heed lest a fleshly inclination do draw you to the love of fleshly pleasures.' And that your minds be-not set upon the pleasing of your fancies, sense, or appe- tite ; either in meat, or drink, or clothes, or dwellings, or reoreationSjt'Pr any such delights : if once the love of these grow strong, it will conquer your reason, and seduce it into libertinism^ and make you think that a voluptuous, flesh-. pleasing! life, (so it be not, by .gross disgraced sins) is but the lawful use of the creature, which Christ hath purchased not: only, for .our necessity, but for our delight ; and that the ocmtrary opinion is but th^ too much rigor of such as under-, stand not their Christian liberty.
Direct, vii. * Be not rashly and ignorantly.zealous in so- liciting and; impoHuning others to your private opinions, before .youAre .certain that they are of God.' O what abun- dance of. zeal and labour hath many a man laid out, to make othetB of hie snind^ in the points of Antinomiani8m,.Ana- baptisfliE,BeparatiQn,,(Po.pery, &c., thinking th^t the saving qfiAeir souls had lain up.onit $ : and at last they find, that as. tbsjrt erred themselves, so all their labour was but to scan- ddbe the weak,. and lay a stumbling-block in their way to heaveni
• <. Direct, vul.. VNever persuade any man (much less com- pel him) to any> thing unnecessary, which he taketh to be a sia7 (whatever you take itfor yourselves). For if he judge it A ein^.it is a sin to him. No man can innocently do that which he thinketb is forbidden him of God. And .shall a
216 CHRISTIAN DIRECTORY. [FART IV.
thing unnecessary be preferred before the saving of a soul? Yea, before the souls of thousands, as by many merciless men it is? Indeed, if there be an antecedent necessity (as well as a lawfulness in the thing), and such a necessity as is not in your power to take away, then the doing it will be his sin, ukL the not doing it his greater sin ; and the greater sin, is most to be avoided (but by convenient means).
Direct, ix. ' Remember the charge which you have vof the' souls of one another.' Though you be not magistrates or pastors : (for their care of souls is so unquestionable and . so great, that scandal in th^m is like parents murdering their own children.) Yet no private man must say as Caio» '' Am I my brother's keeper.'' Every man is bound to do his best for the saving of his neighbour ; much more to for- bear infecting, seducing, scandalizing, and destroying him.
Direct, x . ' Keep up a special tenderness of the weak. Sadoth God himself, and so must we.' ''He gatheretk the lambs with his arms, Sec.""." If his infants cry he doUr not therefore knock out their brains^ or turn th«m outof doors. Nor doth he say, they are not his children, for every ignorance or peevish passion which they are guilty of* Christ doth not turn men out of his school, because they want knowledge. For why then will he have little children come ? And what do they come for, but to learn ? He doth not hate his new born babes, but feedeth and nursetb them with a special tenderness : and he hath coomiattded and communicated the like tenderness to his ministers ; who must not be weak with the weak, and froward with the fro- ward ; but in meekness and patience must bear with the weak, and endure their most bitter censures and requitak. " For the servants of the Lord must not strive, but be gen- tle to all men, apt to teach, patient, in meekness instructing those that oppose themselves ^, &c." And if they are long learning before they come to a knowledge of the truth, they are not therefore to be cast off. He that can read, Rom. xiv. and XV. 1 Cor. xii. 12. viii. OaL vi. ; and yet can be so merciless and cruel, as to cast men out of the ministry or church, or to ruin them, for toleriable weakness, which God hath so earnestly charged us to bear with in our brethren,
» Tsa. xl. It. • « Tim. K. «4, «a.
CHAP. XII.] CHRISTIAN POLITICS. 217
either he doth not understand what he readeth, or not be- lieFe it« or hath somewhat else which he more regardeth at his hearty than the authority or love of Ood.
Direct, xi. * Do not censure every man to be wilful or obstinate/ who is not of your opinion^ when he hath heard your reasons, how clear soever they may seem to you.' Alas ! how many things are there besides vnlful obstinacy, to hinder -one man from being as wise as another. If a few times repeating over the reasons of an opinion, is enough to implant it in all the hearers, why do your children go so long to school, and after that to the universities ? And why are you so long preaching to all your' parishioners ? Sure you preach not novelties to them as long as you live ! And yet thirty or forty years painful preaching, even of the same fundamentals of religion, shall leave many ignorant of them in the best parishes in the land. There must be a right and ripe disposition in the hearers, or else the clearest reasoning may be ineffectual. A disused or unfurnished mind, that hatii not received all the truths which are presupposed to those which you deliver, or hath not digested them into a dear understanding, may long hear the truest reasons, and never apprehend their weight. There is need of more ado than a bare unfolding of the truth, to make a man receive it in its proper evidence. Perhaps he hath been long prepos- sessed with contrary opinions, which are not easily rooted oat. Or if he be but confident of the truth of some one opinion, which is inconsistent with yours, no wonder if he eannot receive that which is contrary, to what he so verily believeth to be the. truth. There is a marvellous variety of men's apprehensions, of the same opinions or reasons, as they are variously represented to men, and variously pondered, and as the natural capacity of men is various, and as the whole course of their lives, their education, company, and conversation, have variously formed their minds. It is like the setting together all the parts of a watch when it is in pieces; if any one part of many be misplaced, it may ne- cessitate the misplacing of those that follow, without any wilful obstinacy in him that doth it. If in the whole frame of sacred truths there be but some one misunderstood, it may bring in other mistakes, and keep out many truths, even from an honest, willing mind. And who is there that can
•218 CHRISTIAN DIRECTORY. [PART IV.
say, he is free from error ? Have not you perceived in yoiu^ selves, that the truths which you heard a hundred times, over^ to little purpose, when you were children, were received more convincingly and satisfyingly when you were men. And that you have found a delightful clearness ia some points on a sudden, which before you either resisted, or heM with little observation or regard? And yet it i»commoB with the scandalizers of souls, to cry out againat all that conform not to their opinions and will, as soon as they have heard their reasons, that they are stubborn, and, refractory^; and wilful, and factious, and so turn from arguments to. clubs; as if they had never known themselves or others^nor how weak and dark the understandings of almost aU mea are. But they shall have judgment without mercy, wlv>' shew no mercy. And when their own errors diaU all he, opened to them by the Lord, they will be loath they should all be imputed to their wilful obstinacy. And perhaps these very censorious men, may prove themselves to have beeo on the wrong side; for pride and uncharitableness are usually erroneous.
Direct* xii» * Engage not yourselves in an evil cause.' For if you do, it will engage you to draw in othera ; yoB will expect your friends should take your part, and think as yon think, and say as you say ; though it be never so much against truth or righteousness.
Direct, xiiu ' Speak not rashly against any cause or pei*sons before you are acquainted with them; or have well considered what you say^ Especially ^e heed hoiv you believe what a man of any sect in religion doth speak or ^te against his adversaries of a contrary sect.' If expe- rience had not proved it in our days, beyond contmdiction, it would seem incredible how little men are. to be believed in this case % and how the falsest reports will run among the people of the sect, against those whom the interest of their opinion and party, engs^eth them to misrepresent p ! Think not that you are excusable fpr reeeiving or venting an ill-re- port, because yon can say» vHe was an honest man that spoke it :' for many that are otherwise honesty do make its
« Psal. oiix. 69.
P Vix equidem crodar. Sed cum aint pr»mia fiUsi Nulla ; rat»ni debet ttaih habere fidem. Ofid.
CHAP. XII.] CHRISTIAN POLITICS. 219
part of their honesty to be dishonest in this. They ,think they are not zealous enough for those opinions which they call their religion^ unless they are easy in believing and speaking evil of those that are the adversaries of it. When it may be upon a just trials all proveth false ; and then all the in^ords which you ignorantly utter against the truth, or tliose that follow it« are scandals or stumbling-blocks to the hearera> to turn them from it, and make them hate it % I am not speaking against a just credulity : there must be human belief, or else there can be no human converse; but ever suspect partiality in a party. For the interiest of their religion is a more powerful charm to the consciences of evil speakers, than personal interest or bribes would be. How many legends tell us this, how easily some men counted godly, have been prevailed with to lie for Ood ?
Direct, xiv. ' Take heed of mocking at a religious life ; yea^ or of breaking any jests or scorns at the weaknesses of any in religious exercises, which may possibly reflect upon tihe exercises themselves.' Many a thousand souls have been kept from a holy life, by the scorns of the vulgar, that speak of it as a matter of derision or sport. Reading the Scriptures, and holy conference, and prayer, and instruct- ing our families, and the holy observation of the Lord's day, and church*discipline, are commonly the derision of ungodly persons, who can scorn that which they can neither confute nor learn : and weak people are greatly moved by nich senseless means. A mock or jeer doth more with them diflUi an argument; they cannot endure to be made a fatughing-stock. Thus was the name of a crucified God, the derision of the heathens, and the scandal of the world, both Jews and Gentiles. And there is scarce a greater scandal or stumbling-block at this day, which keepeth multitudes from heaven, than when the devil can make it either a mat<*> ter of danger or of shame to be a Christian, or to live a holy, iiortified life. Persecution and derision are the gr^at suc<> cessful scandals of the world. And therefore seeing men tre so apt to be turned off from Christ and godliness, never ipeak unreverently or disrespectfully of them. It is a pro- fone and scandalous course of some, that if a preacher have but an unhandsome tone or gesture they make a jest of it,
4 Rom. iii. 7, 8. James iiU 14. Job ziii. 7, 8.
220 CHRISTIAN DIRECTORY. [PART IV.
and say, * He whined, or he spoke through the nose/ or some such scorn they cast upon him ; which^ the heare» quickly apply to all others, and turn to a scorn of preachii^, or prayer, or religion itself : or if men differ . from each other in opinion in matters of religion, they are presently inclined to deride them for something in their worshipping of God ! And while they deride a man as an Anabaptist, as an Independent, as a Presbyterian, as Prelatical, they little know what a malignant tincture it may leave upon the hearer's mind, and teach carnal persons to make a jest of all alike.
Direct, xv. ' Impute not the faults of men to Christ, and blame not religion for the faults of them that sin i^ainst it' This is the malignant trick of satan, and his blinded instru- ments : if an hypocrite miscarry, or if a man that in all things else hath ^walked uprightly, be overthrown by a temptation in some odious sin, -they presently cry out, * These are your professors ! your religious people ! that are so precise, and pure, and strict ! Try them, and they will appear as bad as others !' If a Noah be once drunk, or.a Lot be overthrown thereby, or a David commit adultery and murder, or a Peter deny his master, or a Judas betray him, they presently cry out, * They are all alike !' And turn it to the scorn of godliness itself. Unworthy beasts ! As if Christ's laws were therefore to be scorned, because men break them I And obedience to God were bad, because some are disobe- dient ! Hath Christ forbidden the sins which you blame, or hath he not? If he have not^ blame them not, for they are no sins; if he have, commend the justness and holiness of his laws. Either the offenders you blame, did well or ill If they did well, why do you blame them ? If they did ill, why do you not commend religion, and the Scripture which condemneth them ? Either it is best for all men to live in such sins as those which these lapsed persons or hypocnies committed, or it is not. If it be, why are you offended .with them for that which you allow ? If it be not, why do yea soothe up the wicked in their sins, and excuse an ungodly life, because of the falls of such as seem religious ? There is no common ingenuity in this, but malicious spite ^igainst God and holiness, (of which, more in the next Chapter). Direct, xvi. ' Make not use of civil quarrels to lay an
CHAP. XII.] CHRISTIAN POLITICS. 221
odium upon religion.' It is ordinary with ungodly^ mali- eious men, to labour to turn the displeasure of rulers, 'against men of integrity ; and if there be any broils or civil wars, to snatch any pretence, how false soever, to call them traitors and enemies to government. If it be but because they are against an usurper, or because some fanatic per- «0n8 (whom they oppose) have behaved themselves rebel<> lioosly or disobediently ; a holy life (which is the greatest iriend to loyalty) must be blamed for all. And all is but to gratify the devil in driving poor souls from God^and holiness.
Direct, xvii. * When you think 'it your duty to speak of the faults of men that profess a godly life, lay the blame only on the person, but speak as much and more in com- mendations of godliness itself; and commend that which is good in them, while you discommend that which is evil.' Is their praying bad ? Is their instructing their families, and sanctifying the Lord's day, bad ? Is their fearing sin, and obeying God, bad ? If not, why do you not say as much to commend them for these, or at least to commend these in themselves, as you do to discommend them for their faults? Why do you not fear lest the hearers should be drawn to dislike a godly life by your disgracing persons accounted godly ? And therrefore warn them to think never the worse of godliness for this ? You that give the poison, should in reason give an antidote, if it be not your design to poison souls. Is it really your design by speaking against men accounted godly, to draw the hearers to the hatred of godliness, or is it not? If it be, you are incar- nate devils: if it be not, why do you endeavour it, by making odious the persons, under the name of professors and godly men ? And why do you not speak more to draw people to a godly life ? And to imitate them in that which is good, while they disclaim them in that which is evil? • ' Direct, xviii. * Be especially tender of the reputation of those, that the souls of men have most dependance on : as the preachers of tl)e Gospel, and the most eminent xaea of knowledge and religiousness ^.* Not that I desire that sin
^ Ita comparatum est ut virtutem non suspiciamus, neque ejus imitaiidse studio corripimar* nisi eum iu quo ea coaspicitur, summo honore et amore prosequamur. Plutarch, in Cat. Utic.
2fi2 CHRISTIAN DIRECTORY. ' [PABT l?k
should be the better thought of for being theirs» or th«b evil should be called good in any ; but experienoe hath toUitk world since Ood and the devil had their seyeral wfiys ni servants upon earth, that it hath been the devil's mostunnl successful course, to wound, religion through the sides of the religious, and to blame the persons, when he woidd tm men from the way ! For he knoweth that ireUgiouA peisosi have their faults, and in them his malice may find somt- what to fasten on ; but religion hadi no iault, and aslifle itself is seldom so impudent, as to speak directly- against t holy, heavenly life. But the way is to make those disgrace^ ful and odious, who are noted to lead such a life ; and then secretly to infer, ' If those that seem godly be no better, you need not be godly, you are as well as you are. Tlus religion is but a fantasy ; a needless, if not a troublesome, hurtful thing.' Seeing therefore thict the devil hath no blow at religion, so fair as by striking at the persons of the preachers and professors of it, every friend of Christ must be acquainted with his design, and mlist not serve him in it, but counter*work him, and preserve the reputation even of the persons of the religious : not so much in charity to them, but for the people's souls, and the honour of Christ Direct, xix, ' Let all that preach and profess the Go»- pel, and a godly life, be sure that they live according to their profession.' That the name of God be not evil spoken of among the mcked through their misdoings '. It was the aggravation of David's sin which God would not quite for- give, that he made the enemies of the Lord blasphemed ** Servants must count their masters worthy of all honour, that the name of God and his doctrine be not blasphemed"." The duties of good women are particularly named by the apostle "" : with this motive to the practice of them, " That the Word of God be not blasphemed." Obedience to go- vernment is commanded with this motive, " For so is the will of God, that with well-doing, you may put to silence, the ignorance of foolish men^." And, '' Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts which war against the soul : having your conver- sation honest among the Gentiles, that whereas they speak
■ Bom. ii. t S Sam. xii. 14. " 1 Tim. vi. 1. Rom. ii. 24.
• » Tit. ii. 3—5. ' 1 Pet. ii. 15.
CHAF. XII.] CHRISTIAN POLITICS. fi23
Ugainst you as evil doers, they may by your works which they shall behold, glorify God in the day of visitation '•" And it was the aggravation of the heretics' sin, that ** many •hall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of \'' O then how care- fully, should ministers and all that are godly walk! The Uind world cannot read the Gospel in itself, but only as it IB exemplified by the lives of men : they judge not of the actions of men by the law, but of the law of God by men's actions ! Therefore the saving or damning of men's souls, doth lie much upon the lives of the professors of religion : because their liking or disliking a holy life doth depend
upon them. Saith Paul of young women, " I will that
they give no occasion to the adversary to speak reproach- fully; for some are already turned aside after satan**.*^ Hence it is that even the appearance of evil is so careftdly to be avoided, by all that fear God, lest others be drawn by it to speak evil of godliness. Every scandal (truly so^ called) is astab to the soul of him that is scandsdized, and a reproachful blot to the Christian cause. I may say of the fitults of Christians, as Plutarch doth of the faults of prin- ces. ' A wart or blemish in the face, is more conspicuous and disgraceful than in other parts.'
Direct, xx. ' Let no pretence of the evil of hypocrisy make you so contented with your secret innocency^ as to neglect the edification and satisfaction of your neighbours.' When it is only your own interest that is. concerned in the business, then it is no matter whether any man be acquainted with any good that you do ; and it is a very small matter how they judge, or what they say of you; the approbation of 'God alone is enough. No matter who condemheth you, if he justify you. But when the vindication of your inno- cency, or the manifestation of your virtue, is necessary to the good of your neighbours' souls, or to the honour of your sacred profession : the neglect of it is not sincerity, but cruelty.
s 1 Pet.ii. 11, It. « 2 Pet u. 2. ^ \ Tim. ▼. 14, 15.
224 CHRISTIAN DIRECTORY. [PART IT.
CHAPTER XIII.
Directions against Scandal taken, or an tightness to receive hirt,
by the words or deeds of others.
It was not only an admonition, but a prophecy of Christ, when he said, '' Wo« to the world because of offences ! It must be that offences come." And, '' Blessed is he th<^ is not offended or scandalized in me/' He foreknew that tbe errors and misdoings of some, would be the snare and min of many others ; and that, when ** damnable heresies arise, many will follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of*." Like men in the dark, where if one catch a fall, he that comes next him^ falls upon him.
There are four sorts of persons that use to be scandalized, or hurt by the sins of others.
1. Malignant enemies of Christ and godliness who are partly hardened in their malice, and partly rejoiced at the dishonour of religion, and insult over those that give the offence, or take occasion by it to blaspheme or persecute..
2. Some that are more equal, and hopeful, and in greater possibility of conversion, whoarestopt by it in their desires, and purposes, and attempts of a godly life.
3. Unsound professors, or hypocrites, who are turned by scandals from the way of godliness, which they seemed to walk in.
4. Weak Christians, who are troubled and hindered in their way of piety, or else drawn into some particular error or sin, though they fall not off.
So that the effects of scandal may be reduced to these two. I. The perverting of men's judgments, to dislike re^ ligion, and think hardly, either of the doctrine or practice of Christianity. II. The emboldening of men to commit particular sins, or to omit particular duties ; or at least the troubling and hindering them in the performance : against which, I shall first give you distinctly some Meditative Direc-
* « Pit. i. 2.
CHAP. Xin.] CHRISTIAN POLITICS. 225
tions, and tb^a some Practical Directions against them both together.
L Direct, u ' Consider what an evident sign it is^, of a very blind or malicious soul, to be so apt to pick quarrels with God and godliness, because of the sins of other men.'
Love thinketh not ill of those we love : ill will and ma- lice are still ready to impute whatever is amiss, to those whom they hate. Enmity is contentious and slanderous ; and will make a crime of virtue itself, and from any topic fetch matter of reproach. There is no witness seemeth in- credible to it, who *speaketh any thing that is evil of those they hate. An argument ' a'baculo ad verbera' is suffi- cient. Thus did the heathens by the primitive Christians ; and .will you do thus by God? Will you tenify your own consciences, when they shall awake, and find 3uch an ugly serpent in ypnr bosom, as malice and enmity against your Maker and Redeemer ? It is the nature of the devil, even his principal sin. And will you not only wear his livery, but bear his image, to prove that he is your father? And by community of natures, to prove that you must also have a communion with him in coudemnation and punishment? And doth not so visible a mark of devilismupon your souls, affright you, and make you ready to run away from your- selves ? Nothing but devilish malice can charge that upon God or godliness, which is done by sinners against his laws. Would you use a friend thus ? If a murder were* done, or a slander raised of y ou^ or your house were fired, or your goods stolen, would you suspect your friend of it? Or any one that you hpnoured, loved, or thought well of? You would not cextsiply, but rather your enemy, or some lewd and dis- solute persons that were most likely to be guilty. You are blinded by malice, if you see not how evident a proof of your devilish malice this is, to be ready when men that pro- fess religion do any thing amiss, to think the worse of god- tiness,or reUgion for it! The cause of this suspicion. is lodged in your own hearts.
Direct, ii. 'Remember that this was the first temptation, by which the devil overthrew mankind, to persuade them to think ill of God, as if he had been false to his word, and had envied them their felicity.' /' Ye shall not surely die :. for God doth know that in the day ye eat thereof, then your
VOL. VI. Q
2*26 CHRISTIAN DIRECnm ~?^RTIf.
«yeH shall be opened, and ye 8hall be as fnaiR. iioawiiiCJEdi and evil ^." And will you not be wrngmti iv ±b oiianivrf all th^ world, to take heed of thinkiK iSL if God, mii hiH Word, and of believing the derii*s icpiEK agmtfc} Direct, in. ' Consider that to tlinik liL jf God, bH think him to be a devil; and to think ■■ df fwffiiiBviili liike it to be wickedness : and can nnn be fiittftnr ofanv dtfvilish crime?' Nay, is it not wone iftoB dbs dvpSirt trmptoth you to it can commit. To be God bu bsgni c^vt'ii the infinite, eternal, perfect good, ia vfimn » m «% luir none can be. To be a devil, is to be thm do evil, and would draw others so to do*. u^ly «hnpe in which a painter doch ^hich sheweth us his uglinesa indeed : ii^M is moiv like to him than the pictne: it iu>aii n^inst Ood, which is his tne ^i*fiM»is- l\^ «H»|Hvt God to be evil, is to inspect him to »^^ ^\Mfttd a blasphemy doth this sin pnitnke oC. AaA i l^N^Uiiw<»» N' bad. then he that is the nnthor nad cnirfiL
m»\\V u * Cowider what honiUe bBrfanw it isli \^^>iy w^if<^>f^ l^xh» T.-^ God, wIm) is Ae g
i\^ % >i>. > aV^ %Vf %wi£. sad wbo wtD i
xH ^*N». xs" iWJ>*w» wbiri » pei&ctly i
vt vvn* ^^ivs 'K KfUL^rnt ic Ijttk to be
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A^v^ Vaxv ;^ ua^x^iai: ismerfecdon of
A,y xns v:^ V x«,\i Jim. ^niy. imspecsBd Wv V^ ^>«*»* A>(ci^iivx vc jc , lac to q«uid with Ood« <»^ i)b*^t)V ;aua V :an]& ^ttt ^^ is tfe canvrf
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* CHAP. XIII.] CHRISTIAN POLITICS. 227
"f^lild proud, you would never quarrel with them ; and yet you ■^HSfcarge men's sins on these laws, because they are so strict ^-^tti^ainst them. Do you impute sin to God, because he will ■^Mge men for it to hell fire, and cast them for ever out of ■^Ifts glorious presence into misery? O cursed impudence ! ^ 4ldw righteous is God in condemning such malicious souls ! «4^n us if you can, would you have had God to have forbid- sin more strictly? Or condemned it more severely? "punished it more terribly ? If you would, you pray for sr vengeance than hell upon yourselves ! Woe to you, len he executeth but so much as he hath already threaten- ! Shall the crime of rebels be imputed to the king, MJgainst whom they rebel? If a thief shall rob you, or-a tf^fiilvant deceive you, or a son despise you, is he just that mtfin so much increase your injury, as to lay the blame of vfR'upon yourselves? You will say, '' It is not God that iMpe are offended with." But if it be at a holy life, it is at t*:'Ck>d : for what is godliness, but the loving, and serving, and •^flbeying God? If you say, that it is not godliness neither : why then do you distaste or speak against a godly life, on ^ttis occasion ? If you say, "It is these hypocrites only i^^at we dislike :" what do you dislike them for ? Is it for ^tleir virtue or their vices? If it be for their sins, why then 0 Hd you not speak and do more against sin, in yourselves ^jtsjid others? We will concur with you to the utmost in op- 0 posing sin wherever it be found. If it be their hypocris;^
0 Viat you blame, persuade yourselves and other men to be Ir Kticerely godly. How would you have hypocrisy avoided? f Vy an open profession to serve the devil ? Or by sincerity i^ ii| serving God? If the latter; why then do you think evil of ^ ihe most serious obedience to God? Alas! all Christian
countries are too full of hypocrites. Every one that is bap- i tilted, and professeth Christianity, is a saint or a hypocrite !
1 All drunken, covetous, ambitious, sensual, unclean Chris- j tians, are hypocrites, and not Christians indeed. And these I hypocrites can quietly live a worldly, fleshly life, and never
baneht their own hypocrisy, nor tlieir perfidious violating their baiptismal vow. But if one that seemeth diligent for his soul prove an hypocrite, or fall into any scandalous sin, h^re they presently make an outcry ; not to call the man firom his sin, but to make a godly, diligent lite ^eem o^vcs\k%
228 CHRISTIAN DIRECTORY. j^PART IV.
to all, by telling men, * These are your godly men.' It is god*- liness that they quarrel with, while they pretend only to find fault with sin. Why else do you not find fault with the same sin equally in all ? Or, at least, persuade men by such examples to be less sinful, and more watchful, and not to be less religious and more loose. Tell me truly of any one that is more against sin than God, or any thing more con- trary to it than godliness and true religion, or any men that do more against it than the most religious, and then I will join with you in preferring those. Till then remember how you condemn yourselves, when you condemn them that aie better than yourselves.
Direct, vi. * Think what a foolish, audacious thing it \& to set yourselves against your Ood and judge.' Will you accuse him of evil, because men do evil? Are you fit to judge him? Are guilty worms either wise or just enough for such an attempt, or strong enough to bear it out ? What do you but set your faces against heaven, and profess re- bellion against God, when you blame his laws and govern- ment, and think the obeying and serving him to be evil?
Direct, vii. 'Consider what cruelty it is to yourselves, to turn the faults of others to your ruin, which should be your warning to avoid the like.' If another man sin, will you not only do so too, but be the more averse to repen- tance and reformation ? Will you cut your throat, because another cut his finger, or did so before you ? Why should you do yourselves such mischief?
Direct, viii. ' Remember that this was the design of the devil in tempting religious people to sin, not only to des- troy them, but to undo you and otl^ers by their falls.' If he can make you think the worse of religion, he hath his de- sign and will ; he hath killed many at a blow. Yea, per- haps the sinner may repent, and be forgiven, when you that are driven from repentance and godliness by the scandal, may be damned. And will you so far gratify the devil, in the wilfcil destruction of yourselves? Sin is contagious; and this is your catching of the infection, if it prevail to drive you further from God ? And thus this plague devpm^ eth multitudes.
Direct, ix. * He that will think ill of godliness for men's sins> shall never want occasion of such olBfence, nor such
CHAP. XIII.] CHRISTIAN POLITICS. 229
temptations to fly from God.' If you are so foolish or ma- lignant, as to pick quarrels with God and godliness for men's faults, (which nothing but God and godliness can reform,) you may set up your standard of defiance against heaven, and see what you will get by it in the end. For God will not remove all occasion of your scandal. There ever have been, and will be, hypocrites in the church on earth. Noah's airk had a Ham, Abraham's family had an Ishmael, and Isaac's an !Elsau, and David's an Absalom, and Christ's a Judas; The falls of good men are cited in Scripture, to ad- monish you to take heed. Noah, Lot, David, Joseph's brethren have left a mark behind them where they fell, that you may take a safer way. If you will make all such tlie occasion of your malignity, you turn your medicine into your poison, and choose hell because some others choose it, or because some stumbled in the way to heaven.
And for those who are emboldened in sin, because they see their superiors or religious men commit it, or read that David, NoaJi, Peter, &c. fell, let them consider.
Direct, u ' That it is rule, and not example, which you most chiefly live by.' Do the laws of God by which you must be judged, allow of sin ? If they do, then fear it not.
Direct, ii. Is not the example of Christ much better than a sinner's ?' If you will follow examples, follow the best, even that which was given you purposely to imitate. The greatest and most learned man is fallible, and the most reli gious is not wholly free from sin : sincerity writeth after a perfect copy, though it cannot reach it.
Direct, in. ' Consider that sin is not the better but the worse, for being committed by a«religious, a great, or a learned man/ Their place, their knowledge, and profession ttggravateth it. And shall that embolden you which God fliosthateth?
Direct, iv. * And consider that when he that fiedleth by a surprise, doth rise again by repentance, and is pardoned, those that are hereby emboldened to sin deliberately and impenitently, shall be condemned.' You may sin widi Da- rid or Peter when you will, but you cannot rise with them by true repentance, without that grace which you wilfully resist and forfeit.
230 CHBISTJAN DIRECTORY. [PART IT.
Direct. V. Lastly, ' Consider that the best men, and the greatest, are the most dangerous tempters, when they mil- lend us.' A David was a stronger temptaUon to Bathshe- ba, than another man could have been. A Peter migfit sooner miulead Barnabas, and others, into a sinful diasims- lation and separation, than auother could have done. There- fore do not think that where your danger is greatest, yoit venture usness should be most.
Practical Directiotu against Offence aitd Hurt fry otkm.
Direct, i. ' Lay well your foundation, and undentud the nature and reasons of religion ; and then you will be n far from disliking it for the errors and falls of others, tbt it will be written upon your ninds, as with a beam of the sun, That there can be no reason against obeying Oo^ and agaiast the careful Becuring of our salvation.' Tb will be the first and undoubted principle, whitsh nothing is the world can moke you question. WliateTer scandih, persecutions or sufferings may attend a holy life, yoavill still be past doubt that there is no other way. No oAb eligible, no other tolerable, no other rational, or that ail lead to happiness. Whatever falls out in the world, if At most great, or learned, or religious &11 away, it will not make you question. Whether a mao be a living creatmM* whether the sun be light, nor whether two and two ba far- No more should it make you question. Whether God k . better than the creature, lieaven than earth, or a life af>l»- linest than a lift of sin. Yon will say as Peter, " Jdtk iriiithsr ihoiild we go'? Thoo hast the words of etnid Whatever scandals are given, or whatever beftUlll ohurcb, or if alt the disciples of Christ forsake hin^ thip» ■uainelh as sure as that the earth 110 other way than holiness, for a wise man oace to to hiti thougliU.
Dincl. II. ' Get once a sincere love to God, andabi^
inrl thitn no scandals will make yoa jealooa of ilk.p>
iikrng any other way.' It is. want of tut W
taketh you so easily taken off.
'To this end, know rdigion by
CHAP. Xlir.] CHRISTIAN POLITICS. 231
and this will put you past all doubt of his goodness/ He that never tasted sugar, may be persuaded by argument that it is not sweet, or may think it bitter when he seeth another spit it out ;. and he that knoweth godliness, but by looking on, or hearsay, may thus be drawn to think it bad : but so will not he that hath truly tried it ; I mean not only to try what it is to hear, and read, and pray ; but what it is to be humble, holy and heavenly, both in heart and life.
Direct, iv. ' When you see any man sin, be sure you do that duty which it calls you to.' Every fall that you see of others doth call you to see the odiousness of sin (as you will do when you see a drunkard spewii^, or a ihief at the whipping-post)* And it calleth you to search for, and la- ment the root of such sin in yourselves, and set your watch more strictly upon such a warning ; and it calls you to compassionate the sinner, and if you have hope and oppor^ Sanity to endeavour his recovery. If you will conscionably do this duty which is your own, you will be the less in dan- ger of hurt by scandal. It is duty that must help to pre- vent infection.
JDirect* v. ' Be watchful among all men, high and low, Isamed os unlearned, good and bad.' Venture not blindly iqp6n the singular opinion of any men whatsoeiier ; nor into any new unproved way. Remember that all men are a ttaiptation to others ; and therefore be armed and watch against Mch temptation. Know well what it is, that is the peculiar temptation, which the quality of those that you liav^ to do with, layeth before you. ' Spend no day or hour ia any company, good or bad, without a wise and careful Tigihncy.
Direct, vi. * Be as little as you can in scandalous and tempting company.' Presume not to touch pitch, and pro- mise yourselves to escape defilement ; especially fly from two sorts of scandals. First, The discourses and societies {^heretical or schismatical men, who speak perverse things to draw away disciples after them ^. Those that presume ta ran into such snares, and think their own understanding and stability are sufficient to preserve them, do shew by their pride that tiiey are near a fall *. Secondly, The company of sensual persons, at stage-plays, gaming, inordinate plays,
4 Acts zz. so. « iCor. X.
232 CHRISTIAN DIRECTORY. [PART IV.
and wanton dalliance. For this is to bring yoinr tinder and gunpowder to the fire ; and the less yon fear it, the greatet* is your danger.
Direct, vii. ' Look more at the good tbat is in others, than at their faults and falls.' The fly that will fell on none bat the galled ulcerous place, doth feed accordingly. Is a professor of religion, covetous, drunks or any other wsytf scandalous? Remember that it is his covetousnesB or drunkenness that is bad. Reprove that, aiid fly from it, and spare not; but religion is good; tetthat therefore he commended and imitated. Leave the carrion to doga and <^ow8 to feast upon; but do you choose otit the thiipgB thSeit are commendable, and mind^ and mention^ and knitale those.
. Dtred. yiiu Lastly, 'Think and speak as much against the sin and danger of taking scandal, as i^inst the sin and danger of giving it.' When others cry ottt, ' These are yom religious people,' do yon cry out as much against their ma- lignity and madness, who will dislike or reproach • religios for men's sins. Which is to blame the law-makers or laws, .beciEiuse they are broken ; or to fall out with health, because many that once were in health, fall sick ; or to find fault with eating, because some are lean; or with clothing, be- cause 9ome are cold. Open to yourselvea and others, wfast a wicked and perilous thing this is, to fall out with godli-< ness, because some are ungodly, that seemed ^odly. Many cry out against scandal, that never think what a heinoiM ^in it is to be scandalized, or to siifler men's sins to be s scandal to you ; and to he the worse, because that othM are so bad. No one must differ from them in an opimpn, or a fashion of apparel, or in a mode or form of worship, but some are presently scandalized ;. not knowing that it is a greater sin in them to be scandalized, than in the other by such means (supposing them to be faulty) to give them the occasion. Do you know what it is to be scandalized or offended in thq Scripture sense ? It is not merely to be dis- pleased, or to dislike another's actions (as is before said) ; but it is to be drawn into some sin, or hindered from some duty, or stopped in the course of religion, or to think the worse of truth, or duty, or a godly life, because of other men's words or actions ; and do you think him a good
/XIV.J CHRISTIAN POLITICS. 333^
■^ikrfstiaiiy and a faithful or constant friend to godliness, is so easily brought to quarrel with it? Or is so easily* #tted fronl it, or hindered in it ? Some peetish, chiMisIi nB are like sick stomachs, that no. meat can please ; •cannot dress it so curiously , but they complain that it nanght, or this aileth it, or that aileth it, when the fault themselTes.; or like children, or sick persons that can be touched but they are hurt : do yon think that ■^Kfe 'sickliness or curiosity in religion, is a credit to you ? ^Mvis not the tenderness of conscience which God requi* ^0/tBt, to be easily hurt by other men's differences and foults • aJlfeii is the shame of many ladies and gentlewomen, to be ^WS» eurious and troublesomely neat, that no senrant knoweth kaw to please them ; so is it in religion, a sign of your ^flliiidish folly, and worse, to be guilty of such proud curio- Mikity' that none can please you, who are not exactly of your and way. All men must follow your humours in ges- i fashions, opinions, formalities and modes, or else you troubled, and offended, and scandalized ; as if all the " world were made to please and humour you ! Or you were ^ 'Wise enough, and great and good enough, to be the rule of !Sdl about you ! Desire and spare not, that yourselves and ^i|U men should please God as exactly as possible. But if "the want of that exactness in doubtful things, or a difference iB things disputable and doubtful among true Christians, «.do thereupon abate or hinder your love or estimation of your Jwethren, or communion with them, or any other Christian ^dty^ or tempt you into censoriousness or contempt of your Inrethren, or to schism, persecution or any other sin; it is you that are the great offenders, and you that are like to be :the sufferers ; and have cause to lament that sinful aptness :to.be thus scandalized.
CHAPTER XIV.
IHrec turns agaimt Soul-murder,. cmd partaking of other Men's
Sins.
The special Directions given Part iii. Chap, xxii., to pa- rents and masters, will in this case be of great use to all others ; but because it is here seasonable to speak o^ \\. t\a-
S34 CHKIKTIAN DIRBCTOSY. fPABT IT.
ther, under the sixth conunaadmeat, ind the matter ii ti the greatest conBcqueace, I thall, 1. Tell yoa how men an guilty of Boal-murder. 2. And then gire you »ome genenl Directions for the furthering of men's salvation. 3. And next give yoii some special Directions for Christian exbet- tatioii and reproofs.
First, Men are guilty of soul-morder by all these mjL 1. By preaching false soul -murdering doctrine. Such u denieth any necessary point of &ith, or holy living ; anchu is opposite to a holy life, or to any particular necessary da- ty : such as maketh sin to be no sin : which calls good evil, aud evil good; which potteth darkness foe light, and li^ for darkness.
2. By falxe application of true doBtone, indirectly re- flecting upon, and disgracing that holiness of life, which is terms they preach for ; by prevarication undermining thit cause which their o£ce is appointed to promote ^ as thej do, who purposely so describe aay vice, that the hearen maybe drawn to think that strict and godly practioes, are either that sin itself, or but a clotk. to bide it.
3. By bringing the persons of the nuist religious into ha- tred, by such false applications, reflections, or secret inyn- nations, or open calumnies j mddng men beheve that ihtj are all bat hypocrites, or schismatics, or seditions, or fint- tical, self-conceited persons I Which is osoaUy done wtiicr by impudent slanders raised against some particalsr IM% and so reflected on the rest ; or by the adnata^ of ^h'^tIl controversies or civil wv* ) or l^..tha.iBlU of.«^ pn^ sors, or the crimes of hypocrites: whereupon they wosjl make the world believe that they are all alike ; as if Christ^ family were to be judged of by Peter's fall, or Jadi^l falsehood. And the odious representation of godly bmA! doth greatly prevail to keep othere from godlineBs, and k one of the 'Ic^fil's most •ucc€«Hful means for the danmalifllG of luultiii: ■-.:,' i
4. I'l' II* of the preachers offtC Gospel, ■'i ilamnation. For wlui^
I'l Lie hypocrites, covetoo^
'liDV are very like tt^
I thai all strict r^
'lti<«' Iheir help ai4
CHAP. XIT.] CHRISTIAN POLITICS. 236
counsels. Even Plutarch noted, that, ** It so comes to pass that we entertain not yirtue,, nor are rapt into a desire of iviiating it» unless we highly honour and love the person ia whom it is discerned.'' And if they see^ or think the preacher to be himself of a loose, »and careless and licen- tious life, they will think that the like is very excusable in themselves i; and that his doctrine is but a form of speech, which his office bindeth him to say ; but is no more tp be regarded by them,ihan by himself.
Two ways is men's damnation thus promoted. L.By the ill lives of hypocritical^ ungodly preachers, who actual- ly- Inring their own persons into disgrace, and thereby also the persons of others, and consequently their sacred work and function. 2. By wicked preachers and people, who through a malignant hatred of diose that are abler and bet- ter than themselves^ and an envy of their reputation, do la- bour to make the most zealous and faithful preachers of the Oospel, to be thought the most hypocritical, or erroneous, or factious and schismatical.
6. The neglect of ministerial duties is a common cause of sin, and of men's damnation. When they that take the di^irge of souls, are either unable or unwilling to do their office ; when they teach them too seldom, or too unskilful- ly, in an unsuitable manner ; not choosing that doctrine which they most need, or not opening it plainly and me- thodically in a fitness to their capacities, or not applying it with necessary seriousness and urgency to the hearers' state.- When men preach to the ungodly who are near to damnation, in a formal pace, like a schoolboy saying his lesson, or in a drowsy, reading tone, as if they came to preach them all asleep, or were afraid of wakening them. When they speak of sin, and misery, and Christ, of heaven and hell, as if by the manner they came to contradict the matter, and to persuade men that there are no such things.
The same mischief foUoweth the neglect of private, per- sonal inspection. When ministers think that they have done all, when they have said a sermon, and never make conscience of labouring personally to convince the ungodly, and reclaim offenders, and- draw sinners to God, and con- firm the weak. And the omission (much more the perver- sion) of sacred discipline, hath the like effects. When the
336 CHRISTIAN DIRECTORY. [PART- lY.
keys of the church are used to«hot out the good, or not used when they ought, to rebuke or shut out the impeni- tent wicked ones ; nor to difference between the predoiu' 'tod the vile, it hardeneth multitudes in their ungodlinesii and persuadeth them that they are really of the same familj of Christf as the godly are, and have their sins forgiven, be- cause they are partakers of the same holy sacraments, ^Not knowing the difference between the church mystical and visible, nor between the judgment of ministers, and of Christ -himself.) ^
6/ Parents' neglect of instructing children, and other ^parts of holy education, is one of the greatest causes of the perdition of mankind, in all the world: but of this elsi^ 'where.
7. Magistrates' persecution or opposition to religion, or discountenancing those that preach it, or most seriously practise it, tendeth to deceive some, who over-revejrence the judgment of superiors, and to affright others from the obedience of God.
8. Yea, the negligence of magistrates, masters and other superiors, omitting the due rebuke of sinners, and due cor- rection of the offenders, and the due encouragement of the good, is a great cause of the wickedness and damnation of the world.
9. But above all, when they make laws for sin, or for the contempt, or dishonour or suppression of religion, or the seriouQ practice of it ; this buildeth up satan's kingdom most effectually, and turneth God's ordinance against him- self: thousands under infidel and ungodly princes, are con- ducted by obedience to damnation ; and their rulers damn them as honourably as the physician killed his patients, who boasted that he did it * secundum artem,' according to the rules of art. - .
10. The vulgar example of the multitude of the ungod- ly, is a great cause of men's impiety and damnation. They must be well .resolved for God and holiness, who will not yield to the major vote, nor be carried down the common stream, nor run with the rabble to excess of riot. When Christianity is a sect which is every where spoken against*, it proveth so narrow a way that few liave a mind to walk in
» Actsxxiriii. J«. .
CHAP. XIV.] CHRISTIAN P9I.ITICS. 237
it. Men think that they are at least excusable, for not be-: ing wiser and better than the maltitude. Singularity in honour, or riches, or strength, or health, is accounted no Gfime; but singularity in godliness, is, at least, thought un- necessary. 'What! will you be wiser than all the town, or, than such sgid such superiors ? * is thought a good re- prehension of godliness, where it is rare ; even by them who hereby conclude their superiors, or all the town to be wiser them Ood.
11. Also the vulgar's scorning and deriding godliness, is a common cause of murdering souls ; because the devil knoweth, that there cannot one word of solid reason be brought against the reason of God, and so against a holy life ; he therefore teacheth men to use such weapons as they have. A dog hath teeth, and an adder hath a sting, though they have not the weapons of a man. A fo61 can laugh, and jeer, and rail ; and there is no great wit or learning ne- cessary, to smile, or grin, or call a man a Puritan, or preci- sian, or heretic, or schismatic, or any name which die ma- lice of the age shall newly coin. Mr. Robert Bolton large- ly sheweth how much the malignity of his age, did vent it- ^If against godliness, by the reproachful use of the wordf> * Puritan.' When reason can be bribed to take the devil's part (either natural or literate reason) he will hire it at any rate ; but when it cannot, he will make use of such as he can get. Barking or hissing may serve turn, where talking and disputing cannot be procured. Drum and trumpets in an army, serve Uie turn instead of oratory, to animate cow- ards, aad drown the noise of dying men's complaints and groans Thousands have been mocked out of their religion and salvation at once, and jeered into hell, who now kno^v, whether a scorn, or the fire of hell, be the greater suflPering. Aa tyrants thipk that the greatest,, and ablest, and wisest men, must either be drawn over to their party or destroyed ; so the tyrant of hell, who ruleth in the children of disobe« dience, doth think that if reason, learning and wit, cannot be hired to dispute for him against God, they are to be sup- pressed, silenced and disgraced; which the noise of rude clamours, and foolish jeers is fit enough to perform.
12. Also' idle, senseless prating against religion as a needless thing, doth serve turn to deceive the simple : igno-
238 i.HKISTIAN' DIRECTORY. [PAKT IV.
rant people, vho conrerse with no wiser men, are ordmarily taken with the ^lilv c^tiU 'Ma drunken sot, who hath bata
m
little more volubihrv or looseness of tongue than his com- panions. It would make one's head and heart ache, to hear with vihat reverend nonsense one of them will talk against the doctrines or practices of godliness, and how submissively the tractable herd receiveth* and consenteth to
m
his documents !
13. Also it tendeth much to the helping of satan, and murdering of souls, to keep up the reputation of the most ungodly, and to keep down the reputation of the good. The devil knoweth that sin itself, is such a thing, as few men can love barefaced, or commend ; and that goodness or holiness is such a thing, as few men can hate, or, at least condemn, in its proper name and colours. Therefore he seeketh to make the reputation of the persons serve, to promote or hinder the cause which he is for or against. He that is ashamed to say of drunkenness or whoredom, that they are good and honest practices, dare yet say of drun- kards and whoremongers, ' They are very honest men :' and by their reputation take off some of the odiousness of the sin, and reconcile the hearers to it. And he that cannot for shame say of the forbearing of sin, and living a holy life, in heavenly contemplation, prayer and obedience, that, 'These are hypocrisy, schism, or sedition, covetousness, deceit and pride ; ' yet dare say of the person who practi- seth them, that, ' He is as covetous, deceitful, proud, hypo- critical, schismatical or seditious as any others who make no profession of religion.' And the devil knoweth, that though good doctrine hath no mixture of evil, nor Chriat himself any blemish or spot, yet the best persons are so faulty or defectible, that an ill report is less incredible, there being too much matter to raise a suspicion on. And through their sides, it is easiest to wound the doctrine or holiness which they profess.
14. Also persuading sinners to do evil, and dissuading
them from a godly life, is another way of murdering sonb.
The devil's temptations are most by instruments ; he hath
his preachers as well as Christ ; and it were well if they did
'^^wgo us in earnestness, frequency, and constancy.
*ihere a poor soul that is moved by God to torn
CHAP. XIV.] CHRISTIAN POLITICS. 239
and liye, but the devil hath some at hand to drive them from it? By persuading them that it is needless, and that all is well with them, and telling them some dismal stories of a holy life.
15. Another way of soul murder, is by laying baits of deceit and sin before the sinner : as men destroy rats and mice by baits, and sweetened poison ; or catch flies or birds by covering their death with something which they most love ; so doth the devil and his instruments destroy souls : the baits of a pleasant cup, or pleasant company, or plea- sant meats, or pleasant sports, or plays, or games ; a fea/3t> a tavern, an alehouse, a whore, a stage-play, a romance, a pair of cards or dice, can do the deed. If he can possibly, he will prove it a thing lawful ; if he cannot, he will prove it a venial sin; if that cannot be, he will drown considera- tion, and stop the mouth of reason and conscience, cmd cry, * Drive on.' Some have yet higher baits than these ; lord- ships and lands, dominion and honour, to choak their souls.
16. Also an honest name for sin, and a dishonest name for duty to God, doth serve the turn for many men's perdi- tion. To call drunkenness, good fellowship, or, to take a cup; and gluttony, good housekeeping; and voluptuous- ness, recreation or pastime ; and pride, the maintaining of their honour ; and worldliness, good husbandry ; and pro- digality, liberality : and lust, and whoredom, love, and having a mistress; and oppression, the seeking of their due; and perfidious dissimulation, courtship ; and jeering, wittiness. These, and more such, are traps for souls. And of the same use ia the calling of duties by names of vice, which tend to make them odious or contemptible.
17. Also the flattering of sinners, and praising them in their sin, is a soul-murdering encouragement to them in ill- doing; and great sinners seldom want such enemies.
18. An obedient readiness to all that wicked superiors command, is an encouragement to them to proceed in mis- chief. If parents or masters command their inferiors to spend, the Lord's day in dancing, or other unlawful ex-er- cises ; or bid them steal, or lie, or forbid them to worship Ood ; those that obey them, do harden them in their sin.
S40 CH8ISTIAN DIBECTORY. [PART IV.
Aa Daniel and the three witoessea had done the king, if thej had obeyed him ^
19. Also when those that have power to hinder ain, and further godlineEB, do not do it. When they either give nca leave to aia, or forbear their duty when they should reatnin it. He that atands by, and seeth his neighbour robbed iv murdered, and doth not what he can to save him, is gnil^ of the ain, and the aufferer'a hurt.
20. Silence, when we are obliged to reprove a. ainner, « to instruct the ignorant, or exhort the obattnate, or anymj speak for men's salvation, ia injurious to their souls, uhI maketh us partakers of their ain. Soul-murder may be done by bare omiaaions.
21. Opposing magistratea, ministerB, or any others, in the diacharge of their duty for godlineaa, or a^inst sin, n an act of hostility against God, and men's salvation.
22. An unnecessary occaaioning of ain, or doing tlut aeedleaaly, which we may foresee that by accident anoUwt will destroy himself by, is to be guilty of his sin and destnu^ tion : as he is that would sell poison to him, that he tni^ foresee would kill himself with it ; or lend fire to his nei^ bour, who he knoweth will burn his house with it. But of this before, in the Chapter of Scandal.
23. They that are guilty of sdiisms or church-divisiom, are murderers of souls : by depriving them of that mc^n (the concord and harmony of believers), which God hstk' appointed for men's conviction and solvation * : and 1)j setting up before them the greatest scandal, to bring leli- gitm into contempt, and debilitate the godly.
34.. lluMe- also that mourn not for the sins of the. tiant, and eonftaa them not to God, and pray not against, them, and pray not for the sinners when they onght, guilty "
26. And so are they that secretly rejoice in tin, of t CO it, or approve it when it is done ; which if theynia- »t, itis pernicious to others also.
• XiasUy, A coldness or indifTerency in the doingV k* duty against sin, without just zeal, and pity to the
n to the truth, is a way of guilt, and lurt;
To reprove sin, as ElididhissoB* ; or tospjipl
< Julmxtu. tv. is. d£wk.ii.4. Zapli.ai.ir,U
CHAP. XIV.] CHRISTIAN POLITICS. 241
against it lightly as between jest and earnest, is the way to make the sinner think that it is a small or jesting matter. To persuade men to conversion or a godly life, without a melting love and pity to their souls, and without the reve- vence of God, and seriousness of mind, which the nature and weight of the thing requireth, is the way to harden them in tfaeir sin and misery. All these ways may a man be guilty, first, of the sin, and secondly, the perdition of another.
But here (on the negative part) take notice of these things following.
1. That properly no man doth partake of the same, for- mal, numerical sin, which is another's ; ' noxa caput sequi- tur.' The sin is individuated and informed by the individual will of the offender. It is not possible that another man's sin should be properly and formally mine, unless I were in- dividually and formally that same man, and not another. If two men set their hands to the same evil deed, they are distinct causes and subjects of the distinct formal guilt; though con-causes, and partial causes of the effect : so that it is o^ly by multiplication that we make the guilt or sin of IHU>ther to become the matter of sin to us, the form result- ing from ourselves.
.2. All men that are guilty of the sin and damnation of other men, are not equally guilty : not only as some are par- doned upon repentance, and some remain impenitent and mpttrdoned ; but as some contribute wilfully to the mis- C^ef, and with delight, and in a greater measure ; and some fljliy in a small degree, by an oversight, or small omission, gr weak performance of a duty, by mere infirmity or
j;3p All that do not hinder sin, or reprove it, are not
'\ty.of it; no more than all that do not punish it; but
only that have power and opportunity, and so are call-
Qod to do it.
i}:u.4t tf Another man will sin, and destroy his soul, by the
pccasion of my necessary duty, I must not cease my duty
l^l^nfeTent Mich men's sin or hurt ; else one or other will by
|r pefrersenesq, excuse me from almost all the duty which
old do. I must not cease praying, hearing, sacra-
•4» nor Withdraw from church-communion, because
rJii^ will torn it to his sin; else satan should uaeVhi^
242 CHRISTIAN DIRECTORY. [PART IV.
Ein of others to frustrate all God's worahtp. Vet I rniul add, that many things cease to be a duty, when another will be so hurt by them.
6. I am not guilty of all men's sias, which are conunitted in my presence ; no, though I know beforehand that thef will sin. For my caUing or duty may lead me into the presence of thoBe, that I may foreknow will sin. Wicked men sia in all that they do, and yet it followeth not, that I must have nothing to do with them. Many a fiftiling which is his sin, may a minister or church be guilty of, even in Aat public worship of God, which yet I am bound to be present ait,
But of all these somewhat is said before. Chap. xii.
CHAPTER XV.
General Direclioas for the furthering of the Salvation of others.
The great means which we must use for the salvation of oiu neighbours, are.
Direct, i. ' Sound doctrine : let those who are their in- structors, inculcate the wholesome principles of godliness; which are, selfdenial, mortification, the love of God and man, the hopes of heaven, universal, absolute obedience to God ; and all this by faith in Jesus Christ, according to (he holy Scriptures.' Instead of novelties, or vain jangliagi, and perverse disputings, teach them these principles hoi briefly named, over and over an hundred times ; open Ihest plainly, till they are well understood. These are the ne- cessary, saving things ; this is the doctrine which is accoHk ing to godliness, which will make sound Christians, of souf^ judgments, sound hearts, sound conversations, and eonJS consciences ! God sanctifieth bis chosen ones by truths.
Direct. II. ' Therefore do your best to help oth'" benefit of able and faithful pastors, and instt fruitful soil is not better for your seed ; nor » for your horse or cattle j nor wholesometUd than such insttucltoia axe foi ^oor i
M
CHAP. XV.] CMR18TIAN POLITICS. 243
you lo!^ them« you should be more desirous tohelp them to good teachers; or plant them under a sound and powerful ministry^ than to procure them any worldly benefits. One tiaie or 'Other the Word may prevail with them. It is hope^ fiii to be still inanercy's way.
iDirets^. III. ' ¥he eoncoBd of their teaohers among ithem- seWes, is a great help ilotfie sarang of the flock/ ** That they all may be one^ as thpu Father !«Bt io'iiie^and I in tbee^ thatithey also may be one in us; that the world may ^bdieve that thou hast sent me \** Concord much furthereth «rQve^ rence^nd belief; and consequently men's saWatioa (so il be a holy conooxd).
Diftf^. FY. * The concord also of godly, private Christ tians hath the same effect.' When the ignorant see here a sect, iand there a sect, and hear them condemning one another, it teacheth them to contemn them all, and think contemptibly of piety itself; but conoord layeth an awe vtpoxL them.
DirecU v. * The blameless, humble, loving, heavenly lives of Gbiistians, is a:powerful means of winning souls.' Pveach therefore every one of you, by such a conversation to all your neighbours, whom you desire to save.
XMred. Ti. ' Keep those whom you would save in a hum- ble, |>atient, learning posture ; and keep them from proud Hwranglings, and running after novelties €md sects.' The hnnolble learner takes root downward, and silently groweth •up to wisdom ; but if once they grow self-conceited, they tern to wranglings, and place their religion in espoused, sin- gular opinions, and in being on this or that side, or church; •ad &11 intodivided congregations, where the business, is 'to build up souls by destroying charity, and teaching sectaries ii> ' overvalue ^themselves, and d^pise dissenters. Till at last they run themselves out of breath, and perhaps fiaiU oqt with all true Tefigion.
'Dtufed* vif. ' Do what you can to place them in :go0d &iiMlies,<and when>th^y are to be married, to join them to ;such' as' ai^ fit= to ^be their ^helpers.' In families and relationis of -diat sort, people are so near together, and in such con- irtant converse, that it will be very much of the help or hin- drance of llieir salvation.
« John sttH. St. S5^
244 CHRISTIAN DIRECTORY^ [PART IV.
Direct, viii. ' Keep them also as much as is possible in good company^ and out of bad^ seducing company ; espe- cially those that are to be their familiars/ The world'^ ex- perience telleth us what power company hath, to make men better or worse : and what a great advantage it is to work any thing on men's mihds« to have interest in them, and in- timacy with them ; especially with those that are yet to re- ceive their deepest impressions.
Direct, ix. ' Keep them from the most dangerous baits, opportunities* and temptations to sensuality.* Withdraw the tinder and gunpowder from the fire. There is no curing a drunkard ordinarily in an al^ouse or tavern^ or a forni- cator, while he is near the objects of his lust, nor a glutton, at a full, enticing table. Set them at a farther distance from the danger, if you would have them safe. ' Nemo diu tutos periculo proximus •.*
Direct, x. * Take the advantage of their personal afflic- tions, or any other notable warnings that are near them. Keep them oft in the house of mourning, where death may be as in their sight ; and keep them out of the house of foolish mirth.' The time of sickness is an awakening time, and powerfully openeth the ear to counsel. The sight of •the dead or dying persons, the hearing of sick men's wishes and complaints, the sight of graves, and dead men^ boties {if not too oft to make it customary) doth often force the most foolish and obstinate, to some manlike, profitable thoughts. When the noise of foolish mirth and sports, at rabble-meetings, stage-plays, and May-games, riotings, or immoderate, rude, or tempting plays, do kill all sober, saving motions, and indispose the mind to all that is good. Though seasonable and useful delights are lawful, yet such as are unseasonable, immoderate, ensnaring, scandalous, or un- profitable, are pernicious or poison to the soul.
Direct, xi. ' Engage them in the reading of the holy Scriptures, and of such books of practical divinity, as do at once most plainly acquaint them with the principles of re- iligion, and piercingly set them home upon the conscience ; that j udgment and affection, head and heart may be edified ^ once. Such suitable books may be daily their compa- nions ; and it is a great advantage to them, that they may have a powerful sermon when they please, and read over
*■ Seneca.
CHAP. XV.] CHRISTIAN POLITICS. 245
the same things as oft as the frailty of their memories do require. Such private, innocent companions have saved many a soul.
Direct, xii. ' Engage them in a constant course of prayer, (whether it be with a book, or form, or without, ac« cording to the parts and condition of the person).' For the often approaching to God in so holy a work, will affright or shame a man from sin, and stir him up to serious thoughts of his salvation, and engage him to a godly life.
Direct, xiii. ' If you would have all these means effec- tual to men's conversion and salvation, shew them all hearty love and kindness, and do them all the good you can.' Men are naturally more easily sensible of the good of their bodies, than of their souls ; and a kindness to the body is thankfully received, and may prepare them to receive a greater benefit. What you are unable to do for them your- selves, solicit those that are able to do ; or, if you cannot do that either, at least shew your pity and good-will. Love is the most powerful preacher in the world.
. Direct, xiv. ' Be sure that you have no fallings out, or quarrels with any that you would do good upon. And to that end, usually it is the best way, to have as little to do with them in buying and selling, or' any worldly matters, where mine and thine may come into competition, as possi- bly you can : or, if you cannot avoid it, you must be con- tent to part with somewhat of your right, and suffer some wrongs for fear of hurt to your neighbour's soul.' Even godly persons, yea, parents and children, brethren and sis- ters, usually fall out about mine and thine. And when self-interest hath bred the quarrel, they usually think ill of the person who is supposed to injure them; and then they are made incapable of receiving any spiritual good by him, and if he seem religious, they are oft sdienated from religion for bis sake. And all unconverted persons are selfish, and osually look thc^t you should fulfil their desires, and suit yourselves to their interest, without respect to right or wrong, or to your own sufferings ! Yet such as these must be pitied and helped ; and therefore it is usually best to avoid all chaffering or worldly dealings with them, lest you lose them. And when that cannot be, you must judge a
246 CHRISTIAN DIRECTORY. [PART IV.
little dbjMurting from your own right, tebe? a reiry chettp price to procure the good of a neighbour's soal.
Direct, x v. ' See that in matters of religioa yoH neiduf run too fiir from such men in things lawful, nor yet dtoi any thing sinful in compliance with< then^.' By .eoaeamring wtlh them in any sin, you will haixlenthem, and hinder tfaeicoeft- version ; and so you will by singular or violent opf osdtioo in things indifferent. Those persons are quite mt8tefcai> who think that godly men mnuit go as fax from the* lungodly as ever they can, in lawful thamgs ; and say, ' The ungodly do- thud, and therefore we must do otherwise/ Paul wns of another mind and praietice, ffhett he circumcised Tiaaoihjr, and' '' became all things to all men, to save someJ^ To place religion in things indifferent, and to cry out agaimit lawful things as sinful, or to fly from others by needLess singularities, is a great cause of the hajrdeningaad perdtttioo of multitudes, turning their hearts against religion^ ami making tiiem think that it i» but unnecessary scruple^ and that religious persons are but self-conceited, brainHsiicki^eo pie, that make to themselves a duty of their superstition, and condemn all that be not as humourous aft diey. lay not such stumbling-blocks before any whose aoula you da- sire to save.
CHAPTER XVI.
Special Directions for Christian Conference, Exhortation, and
Reproof.
Tit 1. Motives to Christian Conference and Exhortatum.
The right use of speech'being a duty of such plain impe^ tance, as I have before shewed about the government of the tongue ; and it being a way of communication, by wbid we are all obliged to exercise our love to one another,. evea in the greatest matter, the saving of souls, I shall first; en- deavour to persuade them to this duty, who make too little conscience of it ; and that by these following considera- tions.
Mot. I. ' Consider that it is the exercise of our humanity :
CHAP* XVI.] CHRISTIAN POLITICS. 247
reason and speech do difference us from the brutes. If by being reasonable we are men, then by using reason we live as men ; and the first communicative use of reason is by i^peech ; by thinking, we exercise reason for ourselves ; by speakings we exercise it (first) for others.' Therefore if our reason be given us for the highest uses to ourselves, (to know God and eternal life, and the means thereto,) then certainly our speech is also given us, for the same highest uses, by way of communication unto others. Use therefore your tongues to those noble ends, for which they were given you. Use them as the tongues of men, to the ends which }iuinan nature is created for.
Mot. II. ' There is no subject so sublime and honourable for the tongue of man to be employed about, as the matters of God, and life eternal/ Children will talk of childish toy9» and countrymen talk of their corn and cattle, and princes and statesmen look down on these with contemp- tuous smiles, as much below them : but crowns and king- doms are incomparably more below the business of a hply soul ! The higher subjects philosophers treat of, the more honourable (if well done) are their discourses. But none is so h^h as God and glory.
Mot. III. ' It is the most profitable subject to the hear- ers.' A discourse of riches, at the most, can but direct them how to grow rich ; a discourse of honours usually puf- feth up the minds of the ambitious : and if it could advance the auditors to honour, the fruit would be a vanity little to be desired. But a discourse of God, and heaven, and holi- ness, doth tend to change the hearers' minds into the na- ture of the things discoursed of: it hath been the means of converting and sanctifying many a thousand souls. As learned discourses tend to make men learned in the things discoursed of; so holy discourses tend to make men holy.' For as natural generation begetteth not gold or kingdoms, but a man ; so speech is not made to communicate to others (diirectly) the wealth, or health, or honours, or any extrin- sical tUngs which the speaker hath ; but to communicate those mental excellencies which he is possessed of.. ** The sweetness of the lips increaseth learning. Understanding is a well-spring of life to him that hath it^" " In the lips of
» Prov. xvi, 21, ««.
248 CHRISTIAN DIRECTORY, [PART IV;
him that hath understanding, wisdom is found.— —The lips of the righteous feed many •*/' •* The lips of the wise dis- perse knowledge ; but the heart of the foolish deth not so S" " There is gold, and a multitude of rubies ; but the lips of knowledge are a precious jewel *.** " The tongue of the just is as choice silver; the heart of the wicked is little wortfi*.''
Mot. IV. ' Holy discourse is also most profitable to the speaker himself/ Grace increaseth by the exercise. Even in instructing others and opening truth, we are ofttimes more powerfully led up to further truth ourselves, than by solitary studies. For speech doth awaken the intellectual faculty, and keepeth on the thoughts in order, and one truth oftinferreth others, to a thus excited and prepared mind. And the tongue hath a power of moving on our hearts; when we blow the fire to warm another, both the exercise and the fire warm ourselves : it kindleth the flames of holy love in us, to declare the praise of God to others ; it in- creaseth a hatred of sin in us, to open its odiousness to others. We starve ourselves, when we starve the souls which we should cherish.
Mot. V. * Holy and heavenly discourse is the most de- lectable.' I mean in its own aptitude, and to a mind thai is not diseased by corruption. That which is most great, and good, and necessary, is most delectable. What should best please us, but that which is best for us? And l>est for others ? And best in itself? The excellency of the sub- ject maketh it delightful ! And so doth the exercise of om graces upon it : and serious conference doth help down the truth into our hearts, where it is most sweet. Besides that nature and charity make it pleasant to do good to othersi It can be nothing better than a subversion of the appetite by carnality and wickedness, that maketh any one think idle jests, or tales, or plays, to be more pleasant than spi- ritual, heavenly conference ; and the talking of riches, or sports, or lusts, to be sweeter than to talk of God, and « Christ, and grace, and glory. A holy mind hath a continual feast in itself in meditating on these things, and the com- municating of such thoughts to others, is a more common, and so a more pleasant feast.
^ Prov. X. 13. 21. e Prov. xv. 7,
^ ?rQv. XX. 15. « Prov. x. i(k
CHAP. XVI.] CHRISTIAN POLITICS. ' 249
Mot. VI. ' Onr faithfulneBS to God obligeth us to speak his praise, and to promote his truth, and plead his cause against iniquity.' Hath he given us tongues to magnify his name, and set before us the admirable frame of all the world, to declare his glory in ? And shall we be backward" to so sweet and great a work ? How precious and useful is all his holy Word ? What light, and life, and comfort may it cause? And shall we bury it in silence ? What company can we come into almost, where either the barefaced com- mitting of sin, or the defending it, or the opposition of truth or godliness, or the frigidity of men's hearts towards God, and supine neglect of holy things, do not call to us, if we are the servants of God, to take his part ; and if we are the children of light, to bear our testimony against the darkness of the world, and if we love God, and truth, and the souls of men, to shew it by our prudent, seasonable speech ? Is he true to God, and to his cause, that will not open his mouth to speak for him ?
Mat. VII. ' And how precious a thing is an immortal soul, and therefore not to be neglected.' Did Christ think souls to be worth his mediation, by such strange condescen- sion, even to a shameful death ? Did he think them worth his coming into flesh, to be their teacher ? And will you not think them worth the speaking to ?
Jlfo^. VIII. 'See also the greatness of your sin, in the n^ligence of unfaithful ministers.' It is easy to see the odiousness of their sin, who preach not the Gospel, or do no more than by an hour's dry and dead discourse, shift off the serious work which they should do, and think they may be excused from all personal oversight and helping of the people's souls, all the week after. And why should you not perceive that a dumb, private Christian is also to be condemned, as well as a dumb minister ? Is not profitable conference your duty, as well as profitable preaching is his ? How many persons condemn themselves, while they speak against unfaithful pastors ? being themselves as unfaithful to families and neighbours, as the other are to the flock ?
Mot. IX. ' And consider how the cheapness of the means, doth aggravate the sin of your neglect ? And shew much unmercifulness to souls.' Words cost you little ; indeed alone, without the company of good works, they are too
260 CHRISTIAN DIRECTORY. [PART lY.
cheap for God to accept of. But if an hypocrite may bring so cheap a, sacrifice, who is rejected, what dpjth he deserre that thinketh it too dear ? What will that man do for God, or for his neighbour's soul, who will not open his inouth to speak for them ? He seemetb to have less love than that n^s^n in hell ^, who would so fain have had a messenger sent from another world, to have warned his brethren, and saved them from that place of torment.
Mot. X. ' Your fruitful conference is a needful help to the ministerial work.' When the preacher hath publicly delivered the Word of God to the assembly, if you would so far second him, as in your dalily converse to set it home on the hearts of those that you have opportunity to discourse with, how great an assistance would it be to his succ^l Though he must teach them publicly, a|id from house to houses yet is it not possible for him to be so frequent and familiar in daily conference with all the ignorant of the place, as those that are still with them may be. You are many, and he is but one, and can be but in one place at qnce. Your business bringeth you into their company, when he cannot be there. O happy is that minister who hath such a people, who will daily preach over the matter of his public sermons, in their private conference with one another! Many hands make quick work. This would most effectually prevail against the powers of darkness, and cast out satan from multitudes of miserable souls.
Mot, XI' 'Yea, when ministers are wanting, through scarcity, persecution, or unfaithfulness and negligence, the people's holy, profitable conference, would do much towards the supplying of that want.' There have few places and ages of the world been so happy, but that learned, able, fitithful pastors have been so few, that we had need to pray • to the Lord of the harvest to send forth more. And it is nothing unusual to have those few silenced or hindered from ihe preaching of the Gospel, by the factions or the malig- nity of the world ! And it is yet more common to have ig- norant or ungodly persons in that office, who betray the people's souls by their usurpation, impiety, or slothfulness. But if in all such wants, the people that fear God, would do their part in private conference, it would be an excellent
f Luke xvi. s Acts xk. 20.
CHAP. XVI.j CHRISTIAN POtilTICS. 251
snppijs. Ministers may be sileiiced from public preaiching, ipdiea yos cannot be silenced fijpom profitable discourse.
ilfot. XII. ' It is a duty tbat hath many gfedt advantages for success/ h You may dioose your season ; if one time be not fit, you may take another. 2. You may choose the person, whom you find to have the greatest necessity or car pacity, and where your labour is most likely to take. 3» You may choose yoiu subject, and speak of that which you find most suitable. There is no restraint or imposition upon you, to hinder your liberty in this. 4. You n^y choose your arguments by which you would enforce it. 5. Interlocutory conference keepeth your auditors attentive, and carrieth them on along with you as you go. And it maketh the application much more easy, by their nearness and the fioniliarity of the discourse ; when sermons are usu- ally heard but as an insignificant sound, or words of course. 6. You may at your pleasure go back and repeat those things' which the hearer doth understand, or doth forget ; which a preacher in die pulpit cannot do without the ceor sure of the more curious auditors. 7. You may perceive by file answers of them whom you speak to, what particulars yoa need most to insist on, and what objections you should most carefully resolve ; and when you have satisfied them, and may proceed. AH which it is hajrd for a minister to do in public preaching ; and is it not a great sin to neglect such an advantageous duty ?
Mot. XIII. ' And it should somewhat encourage you to it» thai it is an unquestionable duty, when many other are brought into controversy.' Ministers preach under the re- gulation of human laws and canons, and it is a great contro- versy with many, whether they should preach, when they ife silenced or forbidden by their superiors ; but whether you may speak for God and for men's salvation in your fa- miliar conference, no man questioneth, nor doth any law forbid it.
MoL XIV. ' Hath not the fruitful conference of others, inthe days of your ignorance, done good to you V Have you net been instructed, convinced, persuaded, and com- forted by it? What had become of you, if all men had let you alone^ and past you by, and left you to yourselves ?
252 CHRISTIAN DIRECTORY. [PART IV.
And doth not justice require that you do good to others, at others have done to you ; in the use of such a tried means!
Mot. xv. ' Consider how forward the devil's servants are to plead his cause !' How readily and fiercely will an igno- ranty drunken sot pour out his reproaches and scorns against religion ! And speak evil of the things which he never un- derstood ! How zealously will a Papist, or heretic, or Schis- matic, promote the interest of his sect, and labour to pro- selyte others to^ his party ! And shall we be less zealow and serviceable for Christ, than the devil's servants are for him? And do less to save souls, than they do to danm them?
Mot. XVI. ' Nay, in the time of your sin and ignorance, if you have not spoken against religion, nor taught others to curse, or swear, or speak in ribald, filthy langua^, yet, at least, you have spent many an hour in idle, firuitless tdk? And doth not this now oblige you, to shew your repentance by more fruitful conference V Will you since your con?e^ sion, speak as unprofitably as you did before ?
Mot. x\ II. ' Holy conference will prevent the. guilt of foolish, idle talk/ Men will not be long silent, but will talk of somewhat, and if they have not profitable things to talk of, they will prate of vanity. All the foolish chat, and frothy jests, and scurrilous ribaldry, and envious backbiting, which taketh up men's time, and poisoneth the hearers, is caused by their want of edifying discourse, which should keep it out. The rankest wits and tongues will have most weeds, if they be not cultivated and taught to bear a better
crop.
Mot. xviii. ' Your tongues will be instrumental to pub- lic good or public hurt.' When filthy, vain, and inipious language is grown common, it will bring down common plagues and judgments ! And if you cross not the custom, you seem to be consenters, and harden men in their sin. But holy conference may, at least, shew that some partake not of the evi\, and may firee them from the plague, if they prevail not with others so far as to prevent it. , " Then they that feared the Lord, spake often one to another, and tlu Lord hearkened, and heard it ; and a book of remembrance . was written before him for them that feared the Lord, and thought upon his name. And they shall be mine, saith the
CHAF. XVI.] CHRISTIAN POLITICS. 253
Iiord of hosts, in that day when I make up my jewels, and I will spare them as a man spareth his own son that serveth him \''
Mot. XIX. ' Consider what great necessity there is every where of fruitful, edifying speech.' 1. In the multitude of the ignorant ; and the greatness of their ignorance. 2. The numbers of the sensual and obstinate. 3. The power of Uindness, and of every sin ; what root it hath taken in the most of nien. 4. The multitude of baits which are every 'tihere before them. 5. The subtlety of satan and his in- jrtroments in tempting. 6. The wesJ^ness and inconstancy of man, that hath need of constant solicitation. 7. The want of holy, faithful pastors, which maketh private men's diligence the more necessary. And in such necessity to ■hut up our mouths, is to shut up the bowels of our com- IMMsion, when we see our brother's need; and how then jdoth the love of God dwell in us ^ ? To withhold oUr exhor- tation, is as the withholding of corn from the poor in time iof fkmine, which procureth a curse ''. And though in this case men are insensible of their want, and take it not ill to be past by, yet Christ that died for them, will take it ill. • '.. Mot. XX. ' Lastly, consider how short a time you are like to speak ; and how long you must \)e silent.' Death .will quickly stop your breath, and lay you in the dark, and tell you that all your opportunities are at an end. Speak how, for you have not long to speak. Your neighbours' iives are hasting to an end, and so are yours ; they are dying »nd must hear no more, (till they hear their doom,) and you are dying, and must speak no more; and they will be lost -vfor ever, if they have not help : pity them then, and call on them to foresee the final day ; warn them now, for it must be now or never : there is no instructing or admonishing in Ae grave. Those sculls which you see cast up, had once tongues which should have praised their Creator and Re- deemer, and have helped to save each other's souls ; but ,now they are tongueless. It is a great grief to us that are .now here silenced, that we used not our ministry more la- boriously and zealously while we had time. And will it not *be so wiUiyou, when death shall silence you, that you spake not for God while you had a tongue to speak ?
fc MaL iii. 16, 17. « 1 John iU. 17. ^ Pton, tv l^k.
254 CHRISTIA14 DIKECTORV. [pURT IY.
Let all these constderations stir up all that God faatb taught a holy language, to u'se it for their M ftste#^8 seirice while they may» and to repent of sinful
Tit. 2. Directions for Christian On^erence and B^fymg
Speech.
Direct, i. The most necessary directionfor a fruitful tongie is to. get a well-furnished mind, and ahdlyheart, andtoiralk with God in holiness yourselves : for out of the abandanoeof theheart themouth will speak.'. That which you are^fbllesta^ is modt ready to come forth. 1. Spare for no study or labour to get understanding in the things of Qod : it is a wearinen to hear men talk foolishly of any thing, but no wherBHO much as about divine and heavenly things. A ^wi8e Chrisr tian instructed to the kingdom of God, hath a treasury it his mind, out of which he can bring forth things newiMid old^ " Go from the presence of a foolish man, -when ^tbta perceivest not in him the lips of knowledge "^Z' 2. Odt al •that holiness in yourselves, to which you would pessaade another. There is a strange communicatikig power ^nthfe course of nature, for every thing to produce its like. Learn- ing and good utterance is very helpful ; but it ia hoilineis that is aptest to beget holiness in others. Words whioli proceed from the love of God, and a truly heavenly mind-do most powerfully tend to breed in others, that love of God and heavenlymindedness. 3. Live in the practice of ihnit •which you would draw your neighbour to practise. A man ^at Cometh warm from holy meditation, or fervent •prayer, :doth bring upon his heart a fulness of matter, and an earned desire, and a fitness to communicate that good to otheifl, •which he himself hath felt.
Direct II. 'Especially see that you soundly beliefe yourselves what you are to speak to others.' He 'that -hath 8(^ret infidelity at his heart, and is himiself unsatisfiedi^wbe- ther there be a heaven and hell, and whether sin be so bad^ and holiness so necessary as the Scripture speaks, w91 speak but heartlessly of them to another; but if we belim these things, as if we saw them with our eyes, how heartiljr shall we discourse of them !
* Matt. ziii. 5f . " Prov. xiv, 7.
CHAP. XVI.] CHRISTIAN POLITICS. 2S5
Direct, iii. * Keep a compassionate sense of the misery of ignorant, ungodly^ impenitent souls/ Think what a miserable bondage of darkness and sensuality they are in; and that it is light that must recover them : think oft how quickly they must die, and what an appearance they must make before the Lord, and how miserable they must be for ever, if now they be not convinced and sanctified ! And sure this will stir up your bowels to pity them, and make you speak.
Dmci. IV. * Subdue foolish shame or bashfulness, and gIBt a holy fortitude of mind.' Remember what a sin it is to be ashamed of such a master, and such a cause and work^ which all would be glad to own at last. And that when the wicked are not ashamed of the service of the devil, and the basest works. And remember that threatening, " Whoso- ever shall be ashamed of me, and of my words, in this adul- terous and sinful generation, of him also shall the Son of Man be ashamed, when he cometh in the glory of his Fa^ <her, with the holy angels **.''
Direct v. ' Be always furnished with those particular truths which may be most useful in this service.' Study to do your work (in your degree) as ministers study to do theirs ; who are not contented with the habitual furniture q{ their ininds, but they also make particular preparations finr their particular work. If you are to go into the field to joor labour, you will take those tools with you, by which it ttiust be done ; so do when you go abroad among any that you may do good to, and be not unfurnished for edify- ing discourse.
Direct, vi. ' Speak most of the greatest things, (the fol- ly of sin, the vanity of the world, the certainty and near- ness of death and judgment, the overwhelming weight of eternity, the necessity of holiness, the work of redemption, 8lc.) and choose not the smaller matters of religion to spend your time upon, (unless upon some special reason).' Among good tnen that will not lose their time on vanity, the devil too oft prevaileth, to make them lose it by such religious conference, as is little to edification, that greater matters maybe thereby thrust out; such as Paul calleth, ''Vain janglings, and doting about questions which engender
» Mark ▼iii. 38.
\
aSe CHRI^TIAS DIEECTORY. [PART IV.
Htrifc, and not zodly edifying." As about their several opinJoa% or parties, or comparing one preacher or person with another, or such things as lend but little to make the bearers more wise, or holy, or heavenly.
IHrtct. vn. • Suit all "your discourse to the quality of your aud^itors.' That which is best in itself, may not be best for every hearer. You must vary both your subject and manner of discourse, 1. According to the variety of raen*s knowledge ; the wise and the foolish must not be spoken to alike. 2. According to the variety of their mo- ral qualities ; one may be very pious, and another weak in grace, and another only teachable aud tractable, and another wicked and impenitent, and another obstinate and scornful. These must not be talked to with the same xmr ner of discourse. 3. According to the variety of particular sins which they are inclined to j which in some is pride, in some sensuality, lust or idleness, in some covetousneai, and in some an erroneous zeal against the church and came of ('hrist. Every wise physician will vary his remedies, not only according to the kind of the disease, but accor- ding to its various accidents, and the complexion also of the paiiiiut.
Direct, viii. 'Be sure to do most, where you have mioat authority and obligation.' He that will neglect and slight luH fumilv, relations, children and servants, who are under hiu). luul always with him, and yet be zealous for the con- vortiion of strangers, doth discover much hypocrisy, and shewoth, that it is something else than the love of souls, or House of duty, which carrieth him on.
Ihrtct. IX, * Never speak of holy things, but with the |{r«^alost reverence and seriousness you can.' The manner as yftll as the matter is needful to the effect. To talk of ain and convt>rsion, of God and eternity, in a common, run- liiilK» oar«lfN« manner* as you speak of the men, and the «Mll(Ha of th«» workl^ is much worse than silence, and tendr ttk b^l lo \Wbauch the heai«rs» and bring them to a conr- InM|4 \vf tl\Hl aud hv^hiM^. 1 remember myself, that whoi I WtM^ y\^M^^« I had sv^meiiuie the cv^mpany of one ancient isHlly WUUsliMr« >Nh\\ >hiiuiL ^>f w^^iker pans than many othen, IMIl t¥l d\d )U\4il iMH^ iNKMt^ dum mo^t ; because he wooM 'M>V\^>v vvr CNMilNf«Yttc^« sp^^ of Gv^, or the life to
CHAP. XVI.] CHRISTIAN POLITICS. 257
come, but with such marvellous seriousness and reverence, aa if he had seen the majesty and glory which he talked of. Direct, x. ' Take heed of inconsiderate, imprudent pas- sages, which may mar all the rest, and give malignant audi- tors advantage of contempt and scorn.' Many honest Christians through their ignorance, thus greatly wrong the cause they manage (i would I might nq^ say, many minis- ters). Too few words is not so bad, as one such imprudent, foolish word too much.
Direct, xi. 'Condescend to the weak, and bear with tiieir infirmity.' If they give you foolish answers, be not iuDgry and impatient with them ; yea, or if they perversely oavil and contradict. " For the servant of the Lord must not strive, but be gentle to all men, apt to .teach, patient, m meekness instructing opposers, if God peradventure will
' give them repentance to the acknowledging of the truth V He is a foolish physician that cannot bear the words of a fihrenetic or delirant patient.
- Direct » xii. ' When you are among those that can teach you, ,be not so forward to teach as to learn.' Be not eager
* to vent what you have to say, but desirous to hear what yviiir betters have to say. Questions in such a case should We most of your part : it requireth great skill and diligence to draw that out of others, which may profit you ; and be BOt impatient if they cross your opinions, or open your ig- norance. Yea, those that you can teach in other things, j0tm some things may be able to add much to your know- ledge. T;- ;■
3St» 3. Special Directions for Reproof and Exhortation for
the good of others.
• This duty is so great, that satan hindereth it with all his power, and so hard, that most men quite omit it (unless an angry reproach may go for Christian exhortation): and eoneepoil it in the management; and some proud, censo- xioaB persons mistake the exercise of their pride and pas- mpm, for the exercise of a charitable. Christian duty ; and item to be more sensible of their neighbour's sin and mis- «rj, than of their own. Therefore that you miscarry not in
' . ' « S Tim. it 24, 85.
FOL. K/. S
1
268 CHRISTIAN DIRECTORY. [^AHT IV.
SO needful a work, I shall add these following Directions.
Direct, i. ' Be sure first that your reproof have a right end ; and then let the manner be suited to that end.' £f it be to convince and convert a soul, it must be done in Sr manner likely to prevail ; if it be only to bear down the ar- guments of a deceiver, to preserve the standers-by^ to vin- dicate the honour of God and godliness, and to dishonour sin, and to disgrace an obstinate factor of the devil, then another course is fit. Therefore resolve first, by the qaaKty of the cause and person, what must be your end.
Direct, ii. 'Be sure that you reprove not that as a sin, which is no sin ; either by mistaking the law or the fact' To make duties and sins of our own opinions and mven- tions^ and then to lay out our zeal on these, and censure or reprove all that think as hardly of such things as we. This is to make ourselves the objects of the hearers' pity, and not to exercise just pity towards others ! Saoh reproofe deserve reproof ! For they dis<^ove^ g#eat ignorance, and pride^ and delf-conceitedness, and very Milch harden' sin- ners in theii^ way ^ aiid make thefm think that all reproof is but the vanity of fantastic hypocrites!. I« some cases with a child, or servant, or private frieil!^, or for prevention, we may speak of faults upon hearsay or suspicion ; but it must be as of things uncertain, and as a warning, rather than a reproof. In ordinary reproof you must understand the case before you speak ; it is a shame to say after, ' I thought it had been otherwise.' Such an erroneous reproof is worse than notie. Direct, iii. 'Choose not the smallest sins to reprovs, nor the smallest duties to exhort them to.' For that wilt make them think that all your zeal is taken up with litlk matters, and that there is no great necessity of regarding you; and conscience will be but little moved by your speech : when greater things will greatly and more easily affect men.
Direct, iv. ' Stop not (with unregenerate men) in the mention of particular sins or duties ; but make use of pai^ .. ticulars to convince them of a state of sin and misery.' It is easy to convince a man that he is a sinner;- and when tiiat is done, he is never the more humbled or converted ; for he will tell you that all are sinners ; and therefore he ko- peth to speed as well as you. But you must make him dis-
CHAP. XTl.] CHRISTIAN POLITICS* 258
cer» hi9 sihfal slate, and shew him the difference betn^een-a penitent sinner, and an impenitent ; a converted sinner, and an unconverted'^ a justified, pardoned sinner, and an un- justified, unpardoned one ; or else you will do him but lit- tle good*
Direct, ▼. * Suit the manner of your reproof to the qusr lity of the person.' It is seldom that a parent> master or superior, must be reproved by a private inferior ; and when it is done, it must be* done with great submission and res* pect. An angry, peevish person must be dealt with tender- ly^ as you handte Aoms ; but a duller, sottish person must be more earnestly and warmly dealt with. So also a great* er sin must be roughly handled, or with greater detestation^ than a less.
Direct, vi. 'Take a fit season.' Not when a man is in drink> or passion, or among others, where the disgrace will vex or harden him ; but in secret between him and you (if his conversion be your end).
Dipect. VII. ' Do all in love and tender pity.' If you convince not the hearer, that you do it in unfeigned love, yofi must (usually) expect to lose your labour ; because you make not advantage of his self-love, to promote your exhor* . tations ; therefore the exhorting way should be more fre- | quent than the reproving way ; for reproof disgraceth and exasperateth, when the same tiling contrived into an exhor- 7 tation may prevail '. -
Direct, viii. * Therefore be as much or more in shewing the good which you would draw them to, as the evil which you would turn them from.' For they are never savingly converted, till they are won to the love of God and holiness ; therefore the opening of the riches of the Gospel, and the love of God, and the joys of heaven, must be the greatest part of your treaty with a sinner.
Direct, ix. * And labour so to help him to a true under-^ standing of the nature of religion, that he may perceive that it is not only a necessary, but a pleasant thing.' All love delights : it is the slander and misrepresentation of godliness by the devil, the world and the flesh, which ma- keth mistaken sinners shun it. The way to convert them,
P « Tbets. iii. 15. 2 Cor. ii. 4. Gal. vi. 1. 2 Tiiu. ii. 25. 1 Tliebs. v. 13,
1
290 CHRISTIAN DIRECTORY. [PART IV.
and win their hearts to it^ is to make them know how good • and pleasant it is, and to confute those oalumnies.
Direct, x. ' Yet always insert the remembrance of death, and judgment, and hell/ For the drowsy mind hath need to be awakened ; and love worketh best, when fear subserr- eth it. It is hard to procure a serious audience and con- sideration of things from hardened hearts, if the sight of, death and hell do not help to make them serious. Danger which must be escaped, must be known and thought on. These things put weight and power into your speech.
Direct, xf. ' Do all as with Divine authority ; and there- fore have ready some plain texts of Scripture for the duty, and against the sin you speak of *>•' Shew them where God himself hath said it.
DtVeo^. xiK ' Seasotiable expostulations, putting them- selves to judge themselves in their answer, hath a convin- cing and engaging force.' As when you shew them Scrip- ture, ask them, ' Is not this the Word of God ? Do you not believe that it is true ? Do you think he that wrote this, knoweth no better than you or I,' &c.
Direct* xin. * Put them on speedy practice, and prudent^ ly engage them to it by their promise.* As if you speak to a drunkard, draw him to promise you to come no more (at least, of so long a time) into an alehouse. Or do not drink ale or wine, but by the consent of his wife, or some sober, household friend, who may watch over him : engage the vo- luptuous, the unchaste, and gamester, to forsake the com- pany which ensnareth them. Engage the ungodly to read the Scripture, to frequent good company, to pray mom^ig and night (with a book or without, as they are best able). Their promise may bring them to such a present change. of practice, as may prepare for more.
Direct, xiv. ' If you know any near you, who are much fitter than yourselves, and more likely to prevail, procure them to attempt that which you cannot do successfidlly \* At least when sinners perceive that it is not only, one man's opinion, it may somewhat move them to reverence the re- ■proof.
Direct, xv. ' Put some good book into their hands, which is fittest to the work which you would have done.' And
<i Col. ill. 16. ' £Eek.zxidii. JxAt, Gal.Ti. 1. Tit.ii.4.
CHAP. XVI.] CHRISTIAN POblTICS. 261
get them to promise you seriously to read it over, and con- sider it ; as if it be for the conversion of a careless sinner, Mr. Whateley's, or Mr. Swinnock's '* Treatise of Regenera- tion ; '' or some other treatise of repentance and conversion. If it be for one that is prejudiced against a strict religious life> Mr. Allen's '* Vindication of Godliness ; '* if it be an idle^ voluptuous person, who wasteth precious time in plays or needless recreations, in gaming or an idle life, Mr. Whateley's sermon, called " The Redemption of Time." If it be a prayerless person. Dr. Preston's *' Saint's Daily Ex- ercise ; " if it be a drunkard, Mr. Harris's ** Drunkard's Cup : " and for many reigning, particular sins, a book called ft Solomon's Prescription against the Plague ; " for direc- tions in the daily practice of godliness, " The Practice of Piety," or Mi:, Thomas Gouge's " Directions, &c." Such books may speak more pertinently than you can ; and be as constant food to their sober thoughts, and so may fur- ther what you have begun.
Direct, xvi. 'When you cannot speak, or where your speaking prevaileth not, mourn for them ; and earnestly pray, for their recovery *.' A sad countenance of Nehemiah remembered Artaxerxes of his duty. A sigh or a tear for a miserable sinner, may mov.e his heart, when exhortation will jiot. He hath a heart of stone, who will have no sen3e of his condition, when he seeth another weeping for him.
Quest. * But is it always a duty to reprove or exhort a sinner ? 'How shall I know when it is a duty, and when it is not ? '
Answ. It is no duty in any of these cases following. 1. In general. When you have sufficient reason to judge, that it will do more harm than good, and will not attain its pro- per end ; for God hath not appointed us to do hurt under foretence of duty ; it is no means which doth cross the end wluch it should attain. As prayer and preaching may be a sin, when they are like to cross their proper end ; so also may reproof be.
2. Therefore it must not be used when it apparently hin- .dereth a greater good. As we may not pray or preach :wb6n we should be quenching a fire in the town, or saving Jt man's life : so when reproof doth exclude some greater
• Ecek. U. 4. 2 Pet. ii. 7, 8.
202 CHRISTIAN DIRECTORY. .(PART riV.
doty or benefit, it is unseasonable, asd .no duty at that time. Christ alio weth us to forbear the casting of peasb before swine, or giving that which is holy to dotgs, because of these two reasons fore-mentioned. It is no means to tike contemptaous, and they will turn again and all^to rend ns^ Much more, if he be some potent enemy of the churck, who will not only rend us, but the church itself if che be.eo pro- vdked : reproving him then is Jibt our duty.
3. Particularly, When a onan is in a .pasetioa or .drunk, usually it is no season to reprove him.
4. Nor when you are among others, wlio should JiolHbe witnesses of the fault, or the reproof; or whose presence win shame him, and offend him (except it be the shaming of an incorrigible or malicious sinner which you intend).
5. Nor when you are uncertain of the fact which you would reprove, or uncertain whether it be a sin.
6. Or when you have no witness of it, (though you are privately certain) with some that will take advantage of you as slanderers, a reproof may be omitted.
7. And when the offenders are so much your superiors^ that you are like to have no better success than to be ao- ' counted arrogant ; a groan or tears is then the best re- proof.
8. When you are so utterly unable to manage a xeproof, that imprudence or want of convincing rea&on, ia like to make it a means of greater hurt than good.
9. When you foresee a more advantageous season, tf you delay.
10. When another may be procured to do it with much more advantage, which your doing it may rather. hinder*
In all these cases, that may ben sin, which. at another time may be a duty.
-But still remember, first. That pride, and passion^and slothfulness, is wont to pretend suchireasons fidsely, upon some slight conjectures, to put by a duty. Secondfy, That no man must account another a dog or swine, to excuse him from this duty, without cogent evidence. And .it is not- every wrangling opposition, nor reproex^h and scorn, which will warrant us to give a man up as remediless,^aiid trpeak to him no more ; but only such, 1. As shew^lh a
' Prov. ix. 7, 8. Matt. vii. 6.
CHAP. XVII.] CHRISTIAN POLITICS. 263
heairt utterly obdurate, after long means. 2. Or will pro- cure more suffering to the reprover, than good to the offen- der. 3. That when the thing is ordinarily a duty> the rea- sons of our omission must be clear and sure, before they will excuse us ".
Qtiest. * Must we reprove infidels or heathens? What have we to do to judge them that are without ?'
Answ. Not to the ends of excommunication, because they arenot capable of it *, which is meant 1 Cor. v. But we must reprove them, first. In common compassion to their souls. What were the apostles, and other preachers sent for, but to call all men from their sins to Ood? Secondly, And for the defence of truth and godliness, against their wordSj, or iU examples.
CHAPTER XVII.
Directiom for keeping Peace with all Men.
P,£AC£ is so amiable to nature itself, that the greatest des- troyers of it do commend it : and those persons in all times i^id places^ who are the cause that the world cannot enjoy ity will yet speak well of it, and exclaim against others as the enemies of peace : as if there were no other name but^ tb^ir own sufllpient to make their adversaries odious. As they desire salvation, so do the ungodly desire peace; which is with a double error ; one about the nature of it^ and another about the conditions and other means. By peace they mean, the quiet, undisturbed enjoyment of their honours, wealth, and pleasures ; that they may have their ^u^ts and will without any contradiction : and the condi- .tiQ^8 on which they would have it are, the compliance of jdl others with their opinions and wills> and humble sub- inission to their domination, passions, or desires. But ne^ce is another thing, and otherwise to be desijred and j^ught. Peace in the mind is the delightful effect of its in- ternal harmony, as peace in the body is nothing but its plea-
• Oen, XX. :^. Job xxxi. 13. Heb. xiii. 23, 2 Pet. i. 13. 2Tiai. u. «5i26, < DeojUxxii. 1.
264 CHRISTIAN DIRECTORY. . [PART 1¥.
sant Healthy in the natural position, state, action, and ooii>- cord of all the parts, the humours, and spirits : and peace in families, neighbourhoods, churches, kingdoms, or other so- cieties, is the quietness, and pleasure of their order and hair mony ; and must be attained and preserved by these follow- ing means.
Direct, i. * Get your own hearts into a humble frame; and abhor all the motions of pride and self-exal]ting.' A humble man hath no high expectations from another ; and therefore is easily pleased or quieted. He can bow and yield to the pride and violence of others,, as the willow. It the impetuous winds. His language will be submipsive; his patience great ; he is content that others go before him; he is not offended that another is preferred. A low miad is pleased in a low condition. But pride is the gunpowder of the mind, the family, the church, and state : it maketh men ambitious, and setteth them on striving who shall be the greatest. A proud man's opinion must always go for truth, and his will must.be a law to others, and to be slight- ed or crossed seemeth to him an insufferable wrong. And he must be a man of wonderful compliance, or an excellent artificer in man-pleasing and flattery, that shall not be taken as an injurious undervaluer of him: he that overvalued himself, will take it ill of all that do not also overvalue him. If you (forgetfully) go before him, or overlook him, or neg- lect a compliment, or deny him something which he ex- pected, or speak not honourably of him, much more if yea reprove him, and tell him of his faults, you have put fire to the gunpowder, you have broke his peace, and he will break yours if he can. Pride broke the peace between God and the apostate angels ; but nothing unpeaceable must be in heaven ; wd therefore by self-exalting they descended into darkness: and Christ by self-humbling ascended unto glory* It is a matter of very great difficulty to live peace- ably in family, church,, or any society with any one that is very proud. They expect so much of you, that you can never answer a,U their Qxpectatioi\s, but will displease them by your omissions, though you neither speak or do any thing to displease them. What is it but the lust of pride whici causeth iAOst of the wars and bloodshed throughout the world ? The pride of two or three men, must cost many
CHAP. XVII.] CHRISTIAN POLITICS. 265
thousands of their subjects the loss of their peace, estates, and lires. ' Delirant reges, plectuntur Achivi.' What were the conquests of those emperors, Alexander, Caesar, Tamerlane, Mahomet, &c., but the pernicious effects of their infamous pride 1 Which like gunpowder taking fire in their breasts, did blow up so many cities and kingdoms, and call their villanies by the name of valour, and their murders and robberies by the name of war. If one man's pride do swell so big, that his own kingdom cannot contain it, the peace of as much of the world as he can conquer is taken to be but a reasonable sacrifice to this infernal vice. The lives of thousands, both subjects and neighbours (called enemies by this malignant spirit) must be taken away, merely to inake this one man the ruler of the rest, and subdue the per- sons of others to his .will. Who perhaps when he hath done, will say that he is no tyrant, but maketh the ' bonum pub- licum' his end ; and is kind to men against their wills ; and killeth, and bumeth, and depopulateth countries, for men's corporal welfare ; as the Papists poison, and bum, imd .butcher men for the saving of souls. ' Cuncta ferit dum cuneta timet, deseevit in omnes.' They are the ' turbines,' the hurricanes or whirlwinds of the world, whose work is to overturn and ruin. ' Tantum ut noceat cupit esse potens/ Whether they bum and kill by right or wrong, is little of their inquiry ; but how many are killed ? and how many have submitted to their pride and wills? As when Q. Flavins complained that he suffered innocently, Valerius answered him, " Non sua re interesse, dummodo periret." ** That was nothing to his business or concernment so he did but perish." Which was plainer dealing than these glorious conquerors used« but no whit worse. He that can- not command the putrid humours out of his veins, nor the worms but of his bowels, nor will be able shortly to forbid them to crawl or feed upon his face, will now damn his soul and shed men's blood, to obtain the predomination of his will. And when he hath conquered many, he hath but made him many enemies, and may find, that in ' tot populis viz una fides.' A quiet man can scarce with all his wit tell how to. find a place where he may live in peace, where pride and cruelty will not pursue him, or the fiames of war will not follow him and find him out : and perhaps he may be
i66 CHRISTIAN DIRECTORY. [PARTIY^
put to say as Cicero of Pompey and CsBsar, /' Quern fogiam scio ; quern sequar nescio/' An^ if they succeed by c(MI- quest, they become to their subjects ahuost as terrible as to dieir enemies. So that he that would approach them witk a petition for justice, must do it as Augustus spake to a fearful petitioner^ as if he did ** assem dare elephanto ;" or as if they dwelt in the inaccessible light, and must be served as God with fear and trembling. And those that flatter them as glorious conquerors, do but stir up the fire of their pride, to make more ruins and calamities in the earth, and do the work of a raging pestilence. As an Athenian orator said to the men of Athens, when they would have numbered Alexander with the gods, *' Cavete ne dum coelum Uberali- ter donetis, terram et domicilia propria amittatis :'' '' Take heed while you so liberally give him heaven, lest he take away your part of earth.'' And when their pride hath con- sumed and banished peace, what have they got hy it? That which a Themistocles after trial, would prefer a grave 40,
" Si una via ad solium duceret, altera ad sepulchrum. ^*
.That which Demosthenes preferred banishment before. That which the wisest philosophers refused at Athens, * The great trouble of government.' ' Inexpertus ambit ; exper- tus odit.' Cyneas asked Pyrrhus when he was preparing to invade the Romans, " What shall we do when we have
*
conquered the Romans ?" He answered, '* We will go next to Sicily." " And what shall we do when Sicily is con- quered ?" said he : Pyrrhus said, " We will go next -to Africa." " And what shall we do next ?" said the other : " Why then," said he, " we will be quiet, and merry, and take our ease." " And," said Cyneas, " if that be last and best, why may we not do so now?" It is for quietness and peace that such pretend to fight and break peace ; but they usually die before they obtain it : (as Pyrrhus did :) and might better have permitted peace to stand, than pull it down to build it better. As one asked an old man at Athens, " Why they called themselves philosophers ?" who answered, *' Because we seek after wisdom." Saith he, " If you are but seeking it at this age, when do you think to find it ?" So I may say to the proud warriors of the world, ^ If so many men must be killed, and so many conquered in seeking peace, when will it that way be found ?' But per-
^UiAP.XVII.] CHRISTIAN POLITICS. 267
:they think that their wiadom aud goodness are so great, the world cannot be happy unlesB they govern it : but :Coald have persuaded them to think so, but their ie ? ' Nihil magis eegris prodest, quam ab eo curari » ▼oluerint :' saith Seneca. Patients must choose their physicians. Men use to give them but little thanks, drench them with such benefits, and bring them to the ion of peace so hot, that the touch of the cup must their lips, and who in goodness cut the throats of one ;, that their government may be a blessing ^o the survi- In a wordy it is pride that is the great incendiary of world, whether it be found in high or low. It will per- Xko kingdom, family , or church to enjoy the pleasant ^An&ts of .peace.
gAf Direct, ii. ' If you would be peaceable, be not covetous ^Unrers of (the world, but be contented with your daily bread/ ^fiungry dogs have seldom so great plenty of meat, as to ^fiontent them all, and keqp them from fiilling out aboui ^iL If you overlove the world, you will never want occar ^ pions of discord : either your neighbour selleth too dear, or - buyeth too cheap of you, or over-reachetb you, or gets be- ■ -fixre you, or some way or other doth you wrong ; as long as ^ 'he hath any thing which you desire, or doth not satisfy all ^ your expectations. Ambitious and covetous men must have I jiD.ihucb room, that the world is not wide enough for many ^1 4>f them-: and yet, alas! too many of them there are: and rtherefore they are still together by the ears, like the boys in .the winter nights, when the bedclothes are too narrow to -CQv^r them; one puUeth, and another puUeth, and all com- ' ^plain. You must be sure that you trespass not in the -amallest measure, nor incroach on the least of his commo- .dities, that you demand not your own, nor deny him any jthing that he desireth, nor get any thing which he would -have himself, no nor ever give over feeding his greedy ex- ipectations, and enduring his injustice and abuse, if you will live peaceably with a worldlyminded man.
Direct, iii. ' if you will be peaceable, love your neigh-* .boiirs as yourselves.' Love neither imagineth, nor speaketh, nor worketh any hurt to others : it covereth infirmities ; it hopeth all things; it endureth all things ^. Selfishness and
» 1 Cor. xiii. 7.
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. Xyil.] CHRISTIAN POLITICS. 309
Is of the wind-mill are scarce more at the wind's id» than his heart and tongue are at the command of ; he can move him almost when he please. Bid but (hbour speak some hard speeches of him, or one of his neglect or cross him, and he is presently like the sea, whose waves cast up the mire and dirt. An im- Lt man hath no security of his own peace for an hour : nHliWfimy or angry person, can take it from him when they . And being troubled, he is troublesome to all about If you do not in patience possess your souls, they at the mercy of every one that hatib a mind to, vex Remember then that no peace can be expected with- patience ; nor patience without a meek and gentle Remember ** the ornament of a meek and quiet is of great price in the sight of God **." And that wisdom from above is first pure, and then peaceable, ^llmfle, and easy to be entreated ^/' And that the Eternal j^lBVisdom from above, hath bid you learn of him to be meek ^fbi JiOwly in spirit as ever you would find rest to your .^piiLi^/' And he that loseth his own peace is most likely "^lill .break the peace of others.
^^- JDirect. v. ' Be careful to maintain that order of govern- It and obedience, which is appointed of God for the pre- Ltlon of peace, in families, churches, and common- ^iRMlths/ If you will break this vessel, peace will flow out ^jgpd be quickly spilt. What peace in schools, but by the . ipthority of the schoolmaster? Or in armies, but by the 1^ .fpftbprity of the general ? If an unwise and ungodly gover- IHWv do himself violate the foundations and boundaries of peace, and either weakly or wilfully make dividing laws, no wcmder if such wounds do spend the vital blood and spirits af that society : it being more in the power of the gover- • jnon than of the subject, to destroy peace or to preserve it. Apd.if the subjects make not conscience of their, duty to , tlieir superiors, the banks of peace will soon be broken down, .and all will be overwhelmed in tumult and confusion. Take heed therefore of any thing that tendeth to subvert govem- oftent ; . disobedience or rebellion seldom wanteth a fair pre- tence ; but it more seldom answereth the agent's expectation. It usually pretendeth the weaknesses, nuscarriages, or in-^
klPeC.iu.4. « James ill. 17. ^ Nl«LU.i:u«^.<t<)«
^ CHRISTIAN POLITICS. 271
Spates, nor at any time without necessity : and ^ty calleth you, set an extraordinary watch upon ^/ Though disputing is lawful, and sometimes fr defend the tnith, yet it is seldom the way of kto* those whom you dispute with : it engageth Ality, and passionate, provoking words before- rare ^ and while they think they are only pleading il, they are militating for the honour of Uieir own ings. They that will not stoop to hear you as bile you orderly open the truth in its coherent hardly ever profit by your contendings ; when » a proud person, to bend all his wit and words A* The servant of the Lord must not strive, but x> all men, apt to teach "*, &c.
VIII. ' Have as little to do with men, in matters r commodity is concerned in, as you can.' As %g^ or in any other thing where mine and thine is «med : for few men are so just as not to ei^pect
others account unjust : and the nearest friends alienated hereby.
IX. ' Buy peace at the price of any thing which «r than it.' -Not with the loss of the favour of * our innocency, or true peace of conscience, or »s of the Gospel, or ruin of men's souls ; btft you 1 part with your right for peace, and put up wrongs ' deed. Money must not be thought too dear to len the loss of it will be worse than the loss of
yourselves or those that you contend with, if a dangered by it, or societies ruined by it, it will be ht money which is got or saved by such means, rue friend of peace, that will not have it, except
cheap.
t It. ' Avoid censoriousness :' which is the judging matters that you have no call to meddle with, and g of matters worse than sufficient proof will war- Be neither busy-bodies, meddling with other sters, nor peevish aggravaters of all men's faults. kOt, that ye be not judged; for with what measure . it shall be measured to you again p." You shall ed, if you will censure : and if Christ be a true
. ii. «4. 1 Tim. vi.4— 6. P Matt. vVx. \, «t.
272 CHRISTIAN DIRECTORY. [PART IV.
diflcerner of minds^ it is they that have beams in their own eyes, who are the quickest perceivers of themoten in others. Censorious persons are the great dividers of the church, and every where adversaries to peace ; while they open their mouths wide against their neighbour, to make the worst of all that they say and do, and thus sow the seeds of discord amongst all.
Direct, x i. ' Neither talk against men behind their backs, nor patiently hearken to them that use it.' Though the de- tecting of a dangerous enemy, or the prevention of another's hurt, may sometimes make it a duty to blame them that are absent ; yet this case, which is rare, is no excuse to the backbiter's sin. If you have any thing to say against your neighbour, tell it him in a friendly manner to his face, that he may be the better for it : if you tell it only to another, to make him odious, or hearken to backbiters that defame men secretly, you shew that your business is not to do good, but to diminish love and peace.
Direct, xii. * Speak more of the good than of the evil, which is in others.' There are none so bad, as to have no good in them : why mention you not th^t? which is more useful to the hearer, than to hear of men's faults. But of this more afterwards.
Direct, xiii. * Be not strange, but lovingly familiar with your neighbours.' Backbiters and slanders, and unjdst suspicions, (lo make men seem that to one another, which when they are acquainted, they find is nothing so : among any honest, well-meaning persons, familiarity greatly recon- cileth. Though indeed there are some few so proud and fiery, and bitter enemies to honest peace, that the way to be at peace with them is to be far from them, where we may not be remembered by them : but it is not so with ordinary neighbours or friends that are fallen out, nor differing Christians : it is nearness that must make them friends.
Direct, xiY. ' Affect not a distance and sour singularity in lawful things.' Come as near them as you can, as they are men and neighbours ; and take it not for your duty to run as from them, lest you run into the contraiy extreme.
Direct. x\. ' Be not over-stiff in your own opinions, as those that can yield in nothing to another.' Nor yet so fa- cile and yielding as to betray or lose the truth. It greatly
CHAP. XVIII.] CHRISTIAN POLITICS. 273
pleaseth a proud oiaii's mind, when you seem to be convin- ced by him, and to change your mind upon his arguments, or to be much informed and edified by him : but when you deny this honour to his understanding, and coutradict him, and stiffly maintain your opinion against him, you displease and lose him ; and indeed a wise man should gladly learn of any that can teach him more ; and should most easily of any man let go an error, and be most thankful to any that will increase hi^ knowledge : and not only in errors to change our minds, but in small and indifferent things to submit by silence, beseemeth a modest, peaceable man.
Direct, xvi. ' Yet build not peace on the foundation of impiety, injustice, cruelty or faction ; for that will prove bat the way to destroy it in the end.' Traitors, and rebels, and tyrants, and persecutors, and ambitious, covetous cler- gymen, do all pretend peace for their iniquity : but what peace with Jezebel's whoredoms ! Satan's kingdom is sup-^ ported by a peace in sin ; which Christ came to break that he might destroy it : while this strong man armed keepeth his house, his goods are in peace, till a stronger doth bind him, overcome him and cast him out. Deceitful, sinful means of peace, have been the grand engine of satan and the Papal clergy, by which they have banished and kept out peace so many ages from most of the Christian world. * Impiis me- diis ecclesisB paci consulere,' was one of the three means which Luther foretold would cast out the Gospel. Where perjury, or false doctrine, or any sin, or any unjust, or in- consistent terms, are made the condition of peace, men build upon stubble and briars, which God will set fire to, and soon consume, and all that peace will come to nought.
Directions for church-peace I have laid down before ; to which I must refer you.
CHAPTER XVIII.
JHrectiom cLgaimt all Theft and Fratul, or injuriom getting and keeping that which is another*$, or desiring it.
Bb that would know what theft is, must know what pro- priety is ; ^Bmd it is that plenary title to a thing, by which it
VOL. VI. T
274 •r:fn:i5^i:f\^ iiiiiKrTORT. fi-ABT
u caUeti our nvcx . r l^ ma rurn: u* amr tbinr ^5 iiim:.r wlucli 1 muT iiMtii ABTt u siiiftfteafi it, use it. anddsDfr of it. TW d'.»iuiniai. o- niMnn«t.\ is eill^er abeoiiiU. ul that belungetb U' uoiit iiu: uoil or Aubordxnatie, respecm- and limited twhiuL ii^ tiit our;^ propriety tiiat any crenr cauliave). Which ih kucIi u ricbi which will hold go»: against the claim of au\ ttdion -creature, thongh not aear God's. And among men therf* are proprietors or owbct which are principal, and Bomf* who are but dependant, m- ordinate and hmited. Tbt aimple propriety may remnniL a landlord or father, who ma\ convey to his tenant or hi child, a limited, dependant propriety under him. hf- riously to deprive a man of thi« propriety, or of the tUi^K which he hath propriety, is tht' f&in which I speak of intk chapter ; which hath no one name, and therefore I ezpiec it here by many. Whether it be theft, robbery, cozen^- eit^u-iion, or any other way of depriving another injnrioBiiy «m' hi» own. These general Directions are needfbl to avoid
^W*w:f. 1. ' " Love not the world, nor the things that ire u Un w«<!*ji *-^ Care covetousness, and yon wUl kill fte >.vv It Tnuit lOkCi^eA." As a drunkard wonld easily bees- T^« .1 nfe^ inunkenneiiK. if you could cure him of his diint .tft* .>r: u AHUA . *: «Ji exiortiouer, thief or deceiver wonU aa<^» ?* ••ii'»?i •** ^5»*- :^TXiward sin, if their hearts were co- • ut: usrK^tt!^ DC wiirialiness. The love of money is tk al Ul:^ '^^ Tfilue these things no more than they
• «
*! f ':his> end. Bcqnaint your hearts with tk ,^ .s^ :\ lilt in* ^ ccnae:' And then you wifl meet w** ti.u- Thf ime hopes of heaven will cnie ^.w:^ n tiari. You durst not then forfeit , .^ .v^73tcwu tufiMedness, for the temponl v»»*v xv.li'* wBic:: you durst not with Adam ^ V .. »c^v c% k t^rtuaafabit; nor as Esau profane- . ^ ».-.,.Ki5;»1m i;r tucoA. It is the unbelief and
<. k^u\v.<> «Ki;a mik^th men venture it for the
'■•,- 11^ tW ss'^^a:^ T.^ Stand to Gk>d's disposal; >.>ji I ^^.^i, \\i\ s«4'AujE|^. i&MODtented thoughts to feed
CHAP. XYIII.] CHRISTIAN POLITICS* 375
upon your hearts/ Whea you sufiec your minds to run all day long upon your necessities and straits, tbe devil next tempteth you to think of unlawful courses to supply them. He will shew you your neighbour's money, or goods, or es- tates, and tell you how well it would be with you if this were yours : he shewed Achan the golden wedge : he told ^ Gehazi how unreasonable it was that Naaman's money and raiment should be refused : he told Balaam of the hopes of preferment which he might have with Balak : he told Judas how to get his thirty pieces : he persuaded Ananias and Sapphtxa, that it was but reasonable to retain part of that which was their own. Nay, commonly it is discontents and eares which prepare poor wretches for those appearances of the devil, which draweth them to witchcraft for the sup- plying of their wants. If you took God for your God, you would take him for the sufficient disposer of the world, and one that is fitter to nieasure out your part of earthly things tban you yourselves ; and then you would rest in his wis- dom, will and fatherly providence ; and not shift for your- selves by sinful means. , Discontentedness of mind, and distrust of God, are the cause of all such frauds and inju- ries. Trust God, and you will have no need of these, r Direct, iv. ^ Remember what promises God hath made for tbe competent supply of all your wants.' Godliness tiath the promise of this life and of that to come : all other things shall be added to you, if you seek first God's king- dom and the righteousness thereof ^ They that fear the Lord shall want nothing that is good ^. '' All things shall work together for good to them that love God V ''Let your conversation be without covetousness, and be content with such things as ye have ; for he hath said, I will never leave thee nor forsdLe thee*." Live by fSedth on these suf- ficient promises, and you need not steal.
Direct, v. ' Overvalue not the accommodation and pleasure of ihe flesh, and live not in the sins of gluttony, drunkenness, pride, gaming or riotous courses, which may bring you into want, and so to seek unlawful maintenance.' He that is a ser- vant to his flesh cannot endure to displease it, nor can bear ihe want of any thing which it needeth. But he that hath
»• Matt. ti. S$. c psai. x„vJ|. d Rora. viii. «8.
' Heb. xiii. ft.
279 CHRISTIAN DIRECTORY. [PART IV.
mastered and mortified his flesh, can endure its labour and hanger, yea, and death too if Ood will have it so. targe revenues will be too little for a fleshljrminded person ; but a little will serve him that hath brought it under the power of reason* * Magna pars libertatis est bene moratus ven- ter/ saith Seneca : ' a well-nurtured, fair-conditioned beliy is a great part of a man's liberty,' because an ill-taught and ill-conditioned belly is one of the basest slaveries in the world. As a philosopher said to Diogenes, ' If thou cooldit flatter Dionysius, thou needst not eat herbs ; ' but sai& Diogenes, ' If thou couldst eat herbs, thou needst not flatr ter Dionysius : * he took this for the harder task : so the thief and deceiver will say to the poor, * If you could do u we do, you need not fare so hardly : ' but a contented poor man may better answer him and say, 'If you could 6re hardly as I do, you need not deceive or steal as you do*' A proud person, tiiat cannot endure to dwell in a cottage, or to be seen in poor or patched apparel, will be easily t^mptr ed to any unlawful way of getting, to keep him from db- grace, and serve his pride. A glutton whose heaven is ia his throat, must needs fare well, however he come by it: a tippler must needs have provision for his guggle, by right or by wrong. But a humble man, and a temperate man can spare all this, and when he looketh on all the proud man's furniture, he can bless himself as Socrates did in -a fiuTi with, 'Quam multa sunt quibus ipse non egeo?' 'How many things be there which I have no need of? ' And he can pity the sensual desires which others must needs fulfil; even as .a sound man pitieth another that hath the itch, or the thirst of a sick man in a fever, that crieth out for drink. As Seneca saith, " It is vice and not nature which needeth much:*' nature, and necessity, and duty are contented with a little. But he that must have the pleasure of his sin, must have provision to maintain that pleasure. Quench the fire of pride, sensuality and lust, and you may spare the cost of fuel ^
Direct, vi. ' Live not in idleness or sloth ; but be labo* ripus in your callings, that you may escape that need or poverty which is the temptation to this sin of theft.' Idle- ness is a crime which is not to be tolerated in Christian so-
^ Rom. ziii. iS, 14* viii. 15.
CHAP. XVIII.] CHRISTIAN POLITICO. 277
cieties. ^' Now we command you^ brethren, in the name of our Lord Jesu« Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us: for ye know how. ye ought to follow us ; for we behaved not ourselves disorderly among you, neither did we eat any man's bread for nought ; but worked with labour and travail night and day, that vre might not be chargeable to any of you; not because we have not power, but to make ourselves an ensample to you to follow us ; for when we were with you, this we command* ed you, that if any would not work, neither should he eat : for we hear that there are some among you that walk disor- derly, working not at all, but are busy-bodies ; now them that are such, we command and exhort by our Lord Jesus Christ, that with quietness they work and eat their own bread'." ** Let him that stole, steal no more, but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth^.^' He that stealeth to maintain his idleness, sinneth that he may ain ; and by one sin getteth provision for another : you see here that you are bound not only to work to maintain your- selves, but to have to give to others in their need.
Direct, vii. ' Keep a tender conscience, which will do its office, and not su£fer you to sin without remorse.' A seared, senseless conscience will permit you to lie, and steal, and deceive, and will make no great matter of it, till God awaken it by his grace or vengeance. Hence it is that ser^ ▼ants can deceive 1 heir masters, or take that which is not al- lowed them, and buyers and sellers overreach one another, because they have not tender consciences to reprove them.
Direct. Yiii. ' Remember always that God is present, and none of your secrets can be hid from him.' What the better are you to deceive your neighbour or your master, and to hide it from their knowledge, as long as your Maker and Judge seeth all ? When it is he that you must wrong, and with him that you have most to do, and he that will be the most terrible avenger ! What blinded atheists are you, who dare do that in the presence of the most righteous God, which you durst not do if men beheld you !
Direct, ix. ' Forget not how dear all that must cost you,
ft Tbett a. 6. 8. 10. It. ^ fipb. W. ta.
278 CHRISTIAN DIRECTORY. [PART IV.
which you gain unlawfally/ The reckoning time is yet to come. Either you will truly repent or not ; if yon do, it must cost yon remorse and sorrow, and shamefnl confession, and restitution of all that you have got amiss; and is it not better forbear to swallow that morsel, which must come up again with heart-breaking grief and shame ? But if you re- pent not unfeignedly, it will be your damnation ; it will be opened in judgment to your perpetual confusion, and yoo must pay dear for all your gain in hell. Never look upon the gain therefor^, without the shame and damnation that must follow. If Achan had foreseen the stones, and Oehazi the leprosy, and Ahab the mortal arrow, and Jezebel the licking of her blood by dogs, and Judas the hanging or precipitation, and Ananias and Sapphira the sudden death, or any of them the after misery, it might hare kept them from their pernicious gain. Usually even in this life, a curse attendeth that which is ill-gotten, and bringeth fire among all the rest.
Direct, x. ' If you are poor, consider well of the mercy which that condition may bring you, and let it be your study how to get it sanctified to your good.' If men understood and believed that God doth dispose of all for the best, and make them poor to do them good, and considered what that good is which poverty may do them, and made it theii* chief care to turn it thus to their gain, they would not find it so intolerable a thing, as to seek to cure it by fraud or thievery. Think what a mercy it is, that you are saved firom those temptations to overlove the world, which the rich are nn* done by ! And that you are not under those temptations to intemperance, and e^ccess, and pride as they are. And that you have such powerful helps for the mortification of the flesh, and victory oter the deceiving world ! Improte your poverty, and you will escape these sins.
Direct. XI, * If you are but willing to escape this sin, you may easily do it by a free confession to those wfiom you have wronged, or are tempted to wrong.' He that i« not willing to forbear his sin, is guilty before God, though he do forbear it. But if you are truly* willing, it is easy to abstain. Do not say, that you are willing till necessity pincheth you, or you see the bait : for if you are so, you may easily prevent it, at that time when you are willing. If
CHAF. XVIII.J CHRISTIAN POLITICti. 270
ever you are willing indeed, take that opportunity, and if you have wronged any man, go and confess ittoliim, (in the manner I shall afterwards direct). And this will easily prevent it : for shame will engage you, and self-preserration win engage him to take more heed of you. Or^ if you have not yet wrcmged any, but are strongly tempted to it, if you have no other sufficient remedy, go tell him, or some ether fit person, that you are tempted to steal and to deceiye in such or such a manner, and desire them not to trust you. If you think the shame of such a confession too dear a pric^ to save you from the sin, pretend no more that you are truly willing to forbear it, or that ever you did unfeignedly repent of it.
Tit. 2. Certain Cases of Conscience about Theft and^ Ifffuty,
Quest. 1. * Is it a sin for a man to steal in absolute ne- cessity, when it is merely to save his life V
Amw. The case is very hard. I shall, L Tell you so much as is past controversy, and then speak to the contro* . verted part. 1. If all unquestionable means be not first used, it is undoubtedly a sin. If either labouring or beg- ging will save our lives, it is unlawful to steal. Yea, or if any others may be used to intercede for us. Otherwise it is not stealing to save a man's life, but stealing to save his labour, or to gratify his pride and save his honour^ 2. It is undoubtedly a sin if the saving of our lives by it, do bring a greater hurt to the commonwealth or other men, than our lives ^are worth. 3. And it is a sin if it deprive the owner of his life, he being a person more worthy and useful to the common good. These cases are no matter of controversy.
4. And it is agreed of, that no man may steal beforehand out of a distrustfid fear of want. 6. Or if be take more than is of necessity to save his life. These cases also are put as oat of controversy.
But whether in an innocent, absolute necessity it be law- fid to steal so much as is merely sufficient to save one's life, is a thing that casuists are not agreed on. They that think it lawful, say that the preservation of life is a natural duty, and preservation of propriety is but a subservient thing whichi must give place to it. So Amesius de Conscient. lib. v. cap.
S80 CHRISTIAN DIRECTORY. [PART.IV*
50. maketb it one case of lawful taking that which is ano* tber's, ' Si irrationabiliter censeatur dominus invitoa : ut in eiB quaa accipit aliquis ex alieno ad extremam et preesentem Buam necessitatem Bublevandam, cui alia ratione succurcere non potest. Hoc enim videtur esse ex jure naturali, divi- sione rerum antiquiore et superiore ; quod jure hamano quo facta est divisio rerum non potuit abrogari : Quo sensunon jnale dicitur, omnia fieri communiainextremanecesaitate/
On the other side, those that deny it say, that the same God that hath bid us preserve our lives, hatii appointed pr»^ priety, and forbidden us to steal, without excepting a case of necessity, and therefore hath made it simply evil, which we may not do for the procurement of any good : and the saving of a man's life will not prove so great a good» as the breaking of God's law will be an evil.
For the true determining of this case, we must distin- guish of persons, places, and occasions. 1. Between those whose lives are needful to the public good and safety, and those that are not of any such concernment. 2. Between those that are in an enemy's or a strange country, and thoss that are in their own. 3. Between those that are. in a com* monwealth, and those that are either in a community, of among people not embodied or conjoined. 4. Between those that take but that which the refuser was bound to give them, and those that take that which he was not bound to give them. And so I answer,
1. Whensoever the preservation of the life of the taker^ is not in open probability, like to be more serviceable to the common good, than the violation of the right of propriety will be hurtful, the taking of another man's goods is smhi, though it be only to save the taker's life. For the common good is to be preferred before the good of any individual.
2. In ordinary cases, the saving of a man's life vrill not do so much good, as his stealing will do hurt. Because the lives of ordinary persons are of no great concernment to the common good : and the violation of the laws may encourage the poor to turn thieves, to the loss of the .estates aad lives of others, and the overthrow of peace and order. There- fore ordinarily it is a duty, rather to die, than take another man's goods against his will, or. without his consent.
3. But in case that the common good doth apparendy^^
CHAP^XTIII.] CHRISTIAN POLITICS. %St
more require the presenration of the person's life, thaa the preservation of propriety and the keeping of the law in that instance^ it' is then no sin, (as I conceive) : which may fall out in many instances.
As, (1.) In case the king .and his army should march through a neighbour prince's country, in a necessary war against their enemies ; if food be denied them in their march, they may take it rather than perish. (2.) In case the king's army in his own dominions have no pay, and must either disband^ or die, if they have not provision, they may rather take free quarter, in case that their obedience tQ the king, and the preservation of the country forbiddeth them to disband. (3.) When it is a person of so great honour, dignity, and desert, as that his worth and serviceableness will do more than recompense the hurt: as if Al^Lander or Aristotle were on ship-aboard with a covetous ship-master, who would let them die rather than relieve them. (4.) When a child taketh meat from a cruel parent that would famish him, or. a wife from such a cruel husband ! Or any man takf- eth his own by stealth from another who unjustly detainetb it, when it is to save his life. For here is a fundamental right ' ad rem,' and the heinousness of his crime that would fjEunish another, rather than give him his own, or his due, doth'takeoffthe scandal and evil consequents, of the man«- ner of taking it. (5.) But the greatest difficulty is, in case that only the common law of humanity and charity bind an* other to give to one that else must die, and he that needetk may take it so secretly that it shall in likelihood never be known, and so never be scandalous, nor encourage any other to steal ! May not the needy then steal to save his life ? This case is so hard, that I shall not venture to determine it ; but only say that he that doth so in such a case, must re- solve when he hath done, to repay the owner if ever he be able, (though it be but a piece of bread ;) or to repay him by his labour and service, if he have no other way, and be ihuii able ; or if not so, to confess it to him that he took it firom, and acknowledge himself his debtor, (unless it be io one whose cruelty would abuse his confession).
. Quest. lip ' If another be bound to relieve me and do not; may I not take it, though it be not for the immediate leaving of my life?' . . .
289 CHRISTIAN DIRECTORY. [PAKT IT.
Amw. If he be bound only by God's law to relieve you, you mna^ complain to Qod, and stay till he do you ii^it» and not break his law and order^ by righting yourself in case yon are not in the necessity aforesaid. If he be boiad also by the laws of man to relieye you, yon may compfauB to the ralersy and seek your right by their assistance ; iNit not by stealth.
Quest. III. 'If another borrow or possess my goods or money^ and refuse -to pay me, and I cannot have law and justice against him^ or am not rich enough to sue him, may I not take them if I have an opportunity Y
Amw. If he turn your enemy in a time of war, or live un- der another prince, with whom you are at war, or whert your prince alloweth you to take it, there it seemeth un- doubtedly lawful to take your own by that law of arnis^ which then is uppermost. But when the law that you are under forbiddeth you, the case is harder. But it is certain that propriety is in communities, and is in order of nature antecedent to human government in republics ; and the preservation of it is one of the chief ends of government Therefore I conceive that in case you could take your own so secretly, or in such a manner as might no way hinder the ends of government as to others, by encouraging thievery or unjust violence, it is not unlawful before God, the end of the law being the chief part of the law : but when you can- not take your own without either encouraging theft or vio- lence in others, or weakening the power of the laws and go- vernment by your disobedience, (which is the ordinary case,) it is unlawful: because the preservation of order and of the honour of the government and laws, and the suppression of theft and violence, is much more necessary than the righting of yourself, and recovering your own.
Qtiest. IV. Mf another take by theft or force from me, may I not take my own again from him, by force or secretly, when I have no other way V
Amw. Not when you do more hurt to the commonwealA by breaking law and order, than your own benefit can re* compense : for you must rather suffer, than the common-'- wealth should suffer : but you may when no such evils fol- low it.
Quest, v. ' If I be in no necessity myself, may I not take
ES^AP. XVIII.] CHRISTIAN POLITICS. 383
Srom rich men to gire to the poor who are in extreme ne- teSBityr
• Answ. The answer to the first case may suffice for this : at-^soeh cases wherein a poor man may not take it for him- r^ you may not take it for him. But rn such cases he may it for himself, and no one else is fit to do it^ he himself Keing unable, you may do it, (when no accidental conse- l^tirats forbid you).
I-"-' -Quest, vi. ' If he have so much as that he will not miss ilfi and I be in great want, though not like to die of fwnine ; flittiy I not take a little to supply my want?' 1. Answ. No; because God hath appointed the means of ^tet ](>ropriety ; and what is not gotten by those means, is iSeiie of your's by his approbation. He is die giver of riches ; Mmd he intendeth not to give to all alike : if he give more to iMlers, he will require more of them : and if he give Jess to i]^a^ it is the measure which he seeth to be meetest for you» Jiitd the condition in which your obedience and patience iflHBSt be tried : and he will not take it well, if you will alter fjfoifit measure by forbidden means, and be carvers for yonr^ I MlVes, or level others.
i '■' QueBi. VII. ' There are certain measures which humanity I oUigeth a man to grant to those in want, and therefore men I tak^ without asking: as to pluck an apple from a tree, or I airCSlrist's disciples, to rub the ears of com to eat : if a Na- ; \ml deny me such a thing, may I not take it ?* I - Answ. If the laws of the land allow it you, you may : 1 iMeause men's propriety is subjected to the law f6r the com- t flMm good. But if the law forbid it you, you may not : ex*- \ fdbpt when it is necessary to save your life, upon the terms ' ezpiessed under the first question.
. Quist. VIII. ' May not a wife, or child, or servant take tlWe tiian a cruel husband, or parent, or master doth allow? ^Appose it to be better meat or drink V
Amw. How far the wife hath a true propriety herself, ioA therefore may take it, dependeth on the contract and tti6 laws of the land ; which I shall not now meddle with. But for children and servants, they may take no more than flie most cruel and unrighteous parents or masters do allow ihem ; except to save their lives upon the conditions in the first place : but the servant may seek relief of the Tn3di^%-
284 CHRISTIAN DlBECToay. [PART lH.
trate ; and he may leave such an imrighteoua mastci -. mi the child must bear it patiently as the croBS by whichit pleaeelb God to try him ; unless that the government of ibe parent be BO bad, as to tend to his undoing; and thesl think be may leave hie parents for a better condition : (a- cept it be when their own neceBsity obltgeth him to sta; and suffer for their help and benefit). For it is true thui child oweth as much to his parents as he can perform,bj way of gratitude, for their good: but it ia true aUo.tbati parent hath no full and absolute propriety in hia child,* men have in their cattle, but is made by nature their gtt^ dian for their benefit : and therefore when parents would undo their children's souls or bodies, the children may for- sake them, as being forsaken by them ; further tbaii as tbcy are obliged in gratitude to help them, as is aforesaid.
Quest, IX. ' If a man do deserve to toae somewhat wkid he hath by way of punishment, may I not take it from hiaf
Ansio, Not unless the law either make you a magistnit or othcer to do it, or allow and permit it at thf least; b^ cause it is not to you that the forfeiture is made : or if ^ he, you must execute the law according to the law, ud not against it. For else you will offend in punishii^ tS- fences.
Quest. X. ' But what if. I fully resolve> when I takdt thing in my necessity, to repay the owner, or make him m- tisfaction if ever I be able V
Amw. That ia some extenuation of the sin, but noj*- tification of the fact ; wbic^ is otherwise unjastifiaM«,kt> cause it is still without his consent.
Quest, XI, ' What if I know not whether the owner would consent, or not V
Answ. In a case where common custom and humanitir alloweth you to take it for granted that he would not deaj it you (as to pluck ui ow of com, or gather an beib £k medicine in hiafiald)you need not scruple it; unlesttyoD conjecture thai lip (■ « Tfabal and would deny you. otherwisf if v. ■ -t r.'n^fentiyou must ask
I
:.iiig from a friei
rfriwi
askiLBd
CHAP. XTIII.] CHRISTIAN POLITICS. 285
"Woald consent if he knew it, you will not be blatnable ; but 'if otherwise, either you take it for your own benefit and use, ■or you take it only to make sport by : the former is tlieft, for all your jest ; the latter is but an unlawful way of ijeatmg.
■■' Qwit. XIII. ' What if I take it from him, but to save ihim. from hurting his body with it : as if I steal poison from iMme that intended to kill himself by it: or take a sword from U drunken man, that would hurt himself: or a knife from a ■melancholy man : or what if it be to save another ; as to ■take a madman's sword from him, who would kill such as aAi« in his way, or any fuogry man's that wilt kill another V s ^iiMo. This is your duty according to the sixth com- ■■imndment, which bindeth you to preserve your neighbour's ■1^ : flo be it these conditions be observed. 1. That you ikeep act his sword for your benefit and advantage, nor d daim a property in it ; but give it his friends, or deliver it lto the magistrate. 2. That you do nothing without the ma- ■li gictrBte, in which you may safely stay for his authority and i^help : but if two be fighting, or thieves be robbing or mur- jtHring a man, or another's life be in present danger, you fi nuiat help them without staying for the magistrate's autibo- rity. 3. That you make uot this a pretence for the usurping , of authority, or for resisting or deposing your lawful prince, |, Or magistrate, or parent, or master, or of exercising your own will and passions against your superiors : pretending ^ diat you take away their swords to save themselves or "* "jiers from their ra^^ when it is indeed but to hinder btice.
LQuu'' XIV. ' May I not then much more take away that
I which be would destroy his own or other men's souls :
) takeaway cards or dice from gamesters ; or heretical
ditious books, or play-books and lomaaces ; or to pull
1 idols which the idolaten do adore, or are instruments
idolatry?'
■ There is much difference in the cases, though the
e preciouB than the body : for, 1. Here there is
iii6h leisure and space as that you may
9 magistrate of it, whose duty primarily
'V'Other case it is supposed that so much
ith. Therefore your duty ta to
386 CHRISTIAN OIRB8TORY. [p ART IV.
acquaint the magistrate with the sin and danger, and not In anticipate him, and play the nmgiatrate yourself. Orintlie case of cards, and dice, and hartful bookB, you may acquaint the persons with the sin, and persuade them to cast tben away themselves. 2. Your taking away these instnimcab is not like to save them : for the love of the sin, and Ik will to do it remain still: and the sinner will be bol hardened by his indignation against your irregular coureeof charity. 3. Men are bound to save men's bodies wbethet they will or not ; because it may be so done ; but no mm can save another's sonl against his will ! And it is God'i will that their salvation or damnation shall be more the bai of their own wills, than of any other's. Therefore thou^ it is possible to devise an instance, in which it is lawful to ateal a poisonoas book or idol from another (when it is diHie ■o secretly as will encourage no disobedience or disordn; nor is like to harden the sinner, but indeed to do him good, &c.) yet ordinarily all this is unlawful, for private raeii, that have no government of others, or extraordinary intereit in them '.
Qtutt, XV. ' May not a magistrate take the subjecti' goods, when it is necessuy for their own preservation?'
Antw. I answered this question once heretofore in my " Political Aphorisms :" and because I repeat of meddling with such subjects, and of writing that book, I will \eaxt fluch cases hereafter for fitter persons to resolve.
Quest. XVI. ' But may I not take irom another for a holj use : as to give to the church or maintain the bishops. If David took the hallowed bread in his necesBity, may nol hallowed persons take common bread}'
Absw. If holy persons be in present danger of AeaA, their lives may be saved as oUier men's on the terms men- tioned in the first case. Otherwise God hath no need of theft or violence ; nor must you rob the clei^ ; but to do such evil on prate] is an aggravation of the sin.
> A wire ur iiear frif iid Ihat u luulcr UB V own coiniuodilj, iiir of ill dengna, maj go p
CHAP. XIX.] CHRISTIAN POLITICS.
CHAPTER XIX.
I
" General Direetiims and particular Cases of Conscience, about
' Contracft in general, and about Buying and Selling,
Borrowing and Lending, Usury, Ifc. in particular.
* Vit. 1. General Directions against ir^rious Bargainiag and
* Contracts.
.1- Besides the last Directiona Chap, xriii. take these as more ■ pertiaent to this case.
id ' Direct, i. ' See that your hearts haye the two great prin- ;ii oiples of jastice deeply and habitn^ly ionaturalized or radi- M tuted. in them, viz. The true love of your neighbour, and gi die denial of yourself; which in one precept are called, tt The loving of your neighbour as yourself.' For tiien you ■I will be freed ftoxa the inclination to injuries and fraud, and tf from the power of those temptations, which carry men to these sins. They will be contrary to your habitual will or Bi inclination ; and you will be more studious to help your ^ neighbour, than to get from him.
Jl Direct, ii. ' Yet do aot content yourself with these ha- ^ 'Uta, but be sure to call them up to act, whenever you have |i' any bargaintog with others ; and let a futhful conscience be to you as a cryer to proclaim God'8 law, and n&y to you, ji ' Now remember love and self-denial, and do as you would ^ be done by.' ' If Alexander Severus bo highly valued this .( laying, ' Quod tibi fieri non vis, alteri ne feceria,' as to make it his motto, and write and engrave it on his doors and ■ Iraildings, (having learned it of some Christians or Jews ~] Lampridius j) what a crime and shame is it for Christ's professed disciples neither to learn or love it. Put I the question when you have any bargaining with ■s, ' How would I be dealt with myself, ifmy case were B same with his?' Dtreri- lU. 'When ihn • '••» draweth you to think f of your cwu coni'iii"'' " '.'^wmuch
iiy way ud fore- .11 Id bate
388 CHBI9TIAN mugxrrouT. [pakt ev.
curbed their coTctous detiret. Believe God's Word from the bottom of your bcut, that yon shall lose things eteml if you binfally get thingt temponl, and then jou will not nuke haile to such a bargain, to wio the world and \mt your louls.
Direct. IV. ' Undentand your neighbonr'a case ariglu, and meditate oD his wants and ioterest.' Yon think whil you want younclf i bat yon think not whether his wuli with whom you deal, may not be as great as yours : consi- der what hii commodity costethhim: or what the toil of the workman's labour is : what house rent he bath to pay, ai what a family to maintain : and whether all tliis c:an be veU done upon the rates that yoo desire to trade with him. And do not believe every common report of bis riches, or of tlie price of his commodity ; for fame in such cases is frequently felse.
Direct, v. ' Regard the public good above your on commodity.' It is not lawful to take up or keep up any op- pressing monopoly or trade ; which teodetb to enrich yot by the loss of the commonwealth or of many.
Direct, vi. ' Hierefore have a special regard to the lawi of the country where you live ; both as to your trade itself and as to the price of what you sell or buy.' For thelawii made for the public benefit, which is to be preferred befon any private man's. And when the law doth directly or ia- directly set rates upon labours or commodities, ordinaritf they must be observed ; or else you will commit two sinstt once, injury and disobedience.
Direct, vii. ' Also have special respect to the comouw estimate, and to the market-price.' Though it be notalmjl to be our rule, yet ordinarily it must be a considerable part of it; and of great regard.
Direct. VIII. ' Let not imprudent thinking make yoo seem more covetous than you arer Some imprudent dm- sous cannot tell how to make their markets without » luiiny words, even about a penny or a trifle, that it makelk others think them covetous, when it is rather. «aiMKH The appearance of evil must be BTOid some that are ready to give a poiuuLti word, who will yet use so many.iMH barfTfliitin^ a« luaketU them doeply
CHAP. XIX.] CHRISTIAN POLITICS. 36,0
Stood. If you see cause to break for a penny orasinall matter, do it more handsomely in fewer words, andl>e gone : and do not tempt the seller to multiply word^, because you do so.
Ditect. ix« ' Have no more to do in bargaining = with others, especially with censorious persons, than yon needs must :' For in much dealing usually there will be much mis^ understanding, offence, censure, and complaints
Direct, x. ' In doubtful cases, when you are uncertain what 18 lawful> choose that side which is safest to the peace of your consciences hereafter ; though it be against your eommddity, and may prove the losing of your right.'
TiL 2. Crises of Conscience about Justice in Contracts^ ^
J
Quest. i« ' Must I always do as I would be done by ? Or hath this rule any exceptions ?'
Ansio, The rule intendeth no more but that your just self-denial and love to others, be duly exercised in your dealings with all. And 1. It supposeth that your own will or desires be honest and just, and that God's law be their roile. For a sinful will may not be made the rule of your 0WII actions or of other men's. He that would have another anke him drunk, may not therefore make another drunk : and he that would abuse another man's wife, may nqt there- fore desire that another man would lust after or abuse his irife. He that would not be instructed, reproved, or reform- ed, may not therefore forbear the instructing or reproving othmrs. And he that would kill himself, may not therefore k91 another. But he that would have no hurt done to himself injuriously, should do none to others : and he that would have others do him good, should be as willing to do good to them.
2. It supposeth that the matter be to be varied accord- ing to your various conditions. A parent that justly de- •ireth his child to obey him, is not bound therefore to obey kis child ; nor the prince to obey his subjects ; nor the auuiter to do all the work of his servants, which he would have his servants do for him. But you must deal by another, as yon would (regularly) have them do by you, if you were
VOL. VI. u
S90 CHRISTIAN UIRECTORV. [PART IV.
in their cane, and they in yours. And on these terms itiia rule of righteoofliiesB.
Qitat. II. ' Is a SOD boand by the c<»itractwhicbhi3p&- rents or guardians made for him in his infancy V
Anmo. To some things be is bound, aad to some tiungt not. The infant is capable of being obliged by aitotliH upon four accounts. 1. As he is the parent's own ; (on master's to whom he is in absolute serritnde). 2. As he ii to be ruled by the parents. 3. Aa he ia a debtor to his pa- teats for benefits received. 4. As he is an expectant orca- pable of future benefits to be enjoyed upon conditions to be performed by him. 1. No parents or lord have an absolitle property in any rational creature ; but they have a propertif ' secundum quid, et ad hoc :' and a parent's property dotb in part expire or abate, as the son groweth up to the fnllsK of reason, and so hath a greater property in himself. Hkk- fore he may oblige his son only so far as his proper^ ei- teodeth, and to such acts, and to no other : for in those Idi will is reputatively his son's will. As if a parent sell his sob to servitude, he is bound to such service as beseemeth me man to put another to. 2. As be is rector to bis child, be may by contract with a third person promise that bis iMi shall do such acts, aa he hath power to command and csbk him to do : as to read, to hear God'a Word, to labonr u k is able ; but thia no longer than while he is under his ps- rent's government : and so long obedience requiredi fain tt perform their contracts, in performing their comnunds. 3. The child having received his being and maintenance frott them, remains obliged to them m his benefactors in tin debt of gratitude as Long as he liveth : and that so deeplt that some have questioned whether ever he can requite them: (which ' quoad valorem beneficii ' he can do only by funb» ing their salvation ; as many a child hath beeo the caivV the parent's converaion). And so fer aa the son i% t&itft debtor to his parents, he is obliged to do that which i1hi» rents by contract with a third person shall iDi|>c As if the parents could not be j***""**^ but by obliging the son to pftyii live in servitude ftx^their idsM him any money, yet is he faa
CHAP. XIX.] CHRISTIAN POLITICS. '291
get it, or to perform the Berviiude ; because he hath reoeiY- ed more from them, even his being. 4. As the parents are both owners> (^ sieciuidiimqiiid ') and rulers, and benefactors to their child, in all three respects conjunct, they may oblige him to a third person who 19 willing to be his bene- fwtor, by a conditional obligation to perform such cdndi- tioDfl that he may possess such or such benefits : and thus a guardian or any friend who is fit to interpose for him, may oblige him. As to take a lease in his name, iYi which he shall be bound to (ray such a rent; or do 'such a iierrice, that he may receive such a commodity which is greater. Thus parents oblige their children under civil governments to the laws of the society or kingdom, that they may have the protection and benefits of subjects. In these eases the child can complain of no injury ; for it is for his benefit that he is obliged : and the parent (in this respect) cannot oblige him to his hurt : for if he will quit the benefit, he may be fitted when he will from his -obligation, and may refude to stand to the covenant if be dislike it. If he will give up his leas^, he may be disobliged firom the rent and service. '
In all this you may see diat no man can oblige another sgsinst'God or his salvation : and therefore a parent cannot oblige a child to sin, nor to forbear hearing oi* reading the Word of 6od> or praying, or any thing necessary to his' sal- vation : nor can he oblige him to hear an heretical pastor ; or to marry an infidel or wicked wife, 8cc
And here ako you may perceive on what grounds it is that God hath appointed parents to oblige their children in Ike covenant of baptism, to be the servants of God and to live in holinieiraall their days.
. And. hence it is apparent, that no parents can oblige their children to be miserable, or to any such condition which is worse than to have no being.
1 AIao that when parents do (as commonly they do) pro- ftss to oblige . their children as benefactors for their good, the obligation is then to be interpreted accordingly : and Ae. child is then obliged to nothing which is really his hurt.
• Y^ea^ aU the:propriety and government of parents, can- not aiBthorise them to oblige the child to his hurt, but in
292 CHRISTIAN DIRBOTORY. [PART IV.
order to some greater good, either to the parents themselves, or to the commouwealth, or others : at least that which the parents apprehend to be a greater, good ; bat if they en through ignorance or partiality, and bind the child to a greater hurt for their lesser good, (as to pay two hundred pounds to save them from, paying one hundred pounds,) whether their injury and sin do excuse the child from being obliged to any more than the proportion of the benefit, re- quired, I leave undetermined.
Quest, in. ' But what if the parents disagree, and one of them will oblige the child, and the other will not V
Answ. 1. If it be an act of the parents as mere pro- prietors for their own good, either of them may oblige him ina just degree ; because they have severally a propriety. 2. If it be an act of government (as if they oblige him to do this or that act of service at their command in bis minority), the father may oblige him against the mother's consent, be- cause he is the chief ruler ; but not the mother against the father's will, though she may without it.
Qiiest. iv« ' Is a man obliged by a contract which he made in ignorance or mistake of the matter?'
Answ. I have answered this before in the case of mar- riage, Partiii. Chap. 1.; I add here*
L We must distinguish between culpable and inculpa- ble error* 2. Between an error about the principal matter, and about some smaller accidents or circumstances. 3. Be- tween a case where the law of the land, or the common good interposeth, and wtiere it doth not.
1. If it be your own fault that you are mistaken you are not wholly freed from the obligation ; but if it was your gross fault, by negligence or vice» you are not at all freed; but if it werie but such a frailty as almost all men are liable to, so that none but a person of extraordinary virtue or di- ligence could have avoided the mistake, then equity will proportionably make you an abatement or free you from the obligation. So far as you were obliged to understand the matter, so far you are obliged by the contract ; especially w|ien another is a loser by your error.
2. An inculpable error about the circumstances, or smaller parts, will not free you from an obligation in ^ the
CHAP. XIX.J CURISTiAN POLITICS: 293
principal matter ; but an inculpable errdr in the essentials will.
3. Except when the law of the land or the common good, doth otherwise overrule the case : for then you may be obliged by that accident. In divers cases' the rulers may judge it necessary, that the effect of the contract shall de- pend upon the bare words, or writing, or actions ; lest false pretences of misunderstanding should exempt deceitful per- sons from their obligations, and nothing should be a secu- rity to contractors. And then men's private commodity must give place to the law and to the public good.
' 4. Natural infirmities must be numbered with faults, though they be not moral vices, as to the contracting of an obligation, if they be in a person capable of contracting. As if you have some special defect of memory, or ignorance of the matter which you are about. Another who is no way faulty by overreaching you, must not be a loser by your weakness. For he that cometh to the market, or contracteth with another that knoweth not his infirmity, is to be sup- posed to understand what he doth, unless the contrary be manifest : you should nQt meddle with matters which you understand not : or if you do, you must be content to be a loser by your weakness.
6. Yet in such cases, another that hath gained by the bargain, may be obliged by the laws of equity and charity, to remit the gain, and not to take advantage of your weak- ness ; but he may so far hold you to it, as to secure himself from loss; except in cases where you become the ob- ject of his chieurity, and not of commutative justice only.
- Quest, T. *■ Is a drunken man, or a man in q, transporting ■passion, or a melancholy person, obliged by a contract made m such a case V
.Answ» Remember still, that we are speaking only of con- tracts about matters of profits or worldly interest ; and not of.marriage or any of another nature. And the question as it concemeth a man in drunkenness or passion, is answered as the former about culpable error ; and as it concemeth a melancholy man, it is to be answered as the former' question, in the case of natural infirmity. But if the melancholy be io great as to make him incapable of bargaining, ho is to be
i**-* THRUTIAN DIRECTOa?. - ...n: n.
>.• i.uvu a *\w siiuf conditiun a:i la .iiii.r. .. zir- - an
^'i.N. . fciut ludv another hout x r;:..- ; ;;, tt-r ^
■- -ui nv.iv !ii* iiioiify; and repisa-L±fiL titl:. a:s
oi% ix uuv voruiiuiriIy)take the monev —.n. zitz .jsz ^uili It thus uway; but he oiat i*.: £rai: '.»i 1 liw loser be poor, he sa*>iai ^Tt i\^ . • ..:;vu wliom he robheth by his s^ r zxc-^i m , .«. i lo the umi;Ut rate or ov-rrsc*: irik . . . .' . K- I'oor himself. The rea*ci. ictlis «• ^ >• A«..iu>t' the luser hath parted wiu: jisbk- '.. jk^ .10 further claim to the thLi^; inuik *.« ;o ^t;(U t'roui aaother's crime : r j: v» .1*.*. X mi,at. M tar as is necessary m- raaa- • ..» . .vjut !« cuimot : for his loss is i: be* i«,>... t 'cujutv , iuu to be disposed oi u sm w. . a «i%i:iu>:j>aiiii drunkards are. Onh"» > ^..aft4%;lAV nu'!caiu» hath made the other psm .9 Mijv^u'sic, uiu lacaorized him (in onUian >^. .^ . Jt ^xiiu for the poor or peUic
^ -uij?ii jv che words or vritiDSs
^.. ^ '*** . v'^tiiauc. without anv cofe
.. ^ ..w*-^ -Afcciioj-u oi me, when I speak «
*«• w-. . . ^
^ .vci » *rtt.c ;hose words, with a pv- ^«i. ».*c>v -Jut you intend a corenant:
,.»••■>•
^ -•'
t^-ti;^e^n;t, m such a manner ask
yju, .'£ justified for so undo^
^ . ^ ^ ;»c rie words, as in thenan-
^.^. -»«fc uu lubend no covenantor
tumf ctHKf you bind yourself (v
.,i** Uffta :* not to be a loser, nor
, ^ VIM 7i»u rraud or gross negt
„^., v.**Ki -uu. 4*u not bound, because
^.-n, ^ 4K uwrual efficient of the ob-
^ ^a an intent, is the exter-
« vi«iiiM« be. If you read orer
» iKiii ouly in a narrative, or
■ CHAP. XIX.] CHRISTIAN POLITICS. 205.
-^ludicrously ; or if a scrivener write a form of obligation of
himself^ to a boy for a copy^ or to a scholar for a precedent,
'tkese do not induce any obligation in conscience, nor make
-VfOQ a debtor to another. Thus also the case of the intent
9Ktf the baptizer, or baptized (or parent) is to be deler-
iuned. ■R^ ' Quest. VIII. ' May a true man promise money to a rob- : idbiAry'^for the saving of his life or of a greater sum, or more ■■pveGions commodity V
■ii*:i Afuw. Yes, in case of necessity, when his life or estate rjfftannot better be preserved : and so taxes may be paid to an BB^Beiiiy in arms, or to a plundering soldier, (supposing that Hirlt do-no other hurt, which is greater than the good). Any iiiiiiaii'inay part with a lesser good to preserve a greater : and SB it>i8 no more voluntary or imputable to our wills, than the 0 Murtihg of our goods into the sea to save the vessel and our
^ t' Qwtt. IX. * May I give money to a judge, or justice, or
^ ^art officer, to hire him to do me justice, or to keep him
^ fcoili doing me wrong ; or to avoid persecution V
^ ii.': Answ. You may not, in case your cause be bad, give any
yy fliiiig to procure injustice against another ; no nor speak a
WiNrd for it nor desire it : this I take as presupposed. Yon
■My not give money to procure justice, when the law of the
kuid. forbiddeth it, and when it will do more hurt accidentally
/ to ^other8 than good to you ; when it will harden men in the
•id of bribery^ and cause them to expect the like from
. others* But except it be when some such accidental greater
kprt.doth make it evil, it is as lawful as to hire a thief not
to Jul! me; when you cannot have your right by other
meiui8^>you may part with a smaller matter for a greater.
. . . > Qttet^. X. * But if I make such a contract, may the other
lawfully take it of me V
/ : Ainm. No ; for it is now supposed that it is unlawful on faiftpart*
:-. Qmtt.'SLi. * But if under necessity of force I promise
to a robber, or a judge, or officer, am I bound to per-
it when my necessity is over V
J ■■' . Ammo. You have lost your own property by your ccire-^
nmol^ and therefore must not retain it ; but he can acquire
iio«ight by his sin ; and therefore some say that Vii^\B^<i&
200 CHEI8TIAN DIRECTORY. . fPART IV.
josflice you are not bound io give it bim» but to give it to the magistrate for the poor ; but yet prudence may tell you of other reasons ' a fine' to give it the man hiihself, though justice bind you not to it; as in c^se that else he maybe revenged and do you some greater hurt ; or some gre^it^ hurt is any other way like to be the consequent; which it is lawful by money to prevent, ^ut-many think, that you are bound to deliver the money to the thief or officer faim^ self; because it is a lawful thing to do it, though he have no just title to it; and because it was your metoing, or the sig- nification of your words in your covenant with- him ; and if it were not lawful to do it, it could not be lawful to promise to do it, otherwise your promise i8;a lie^ To this, those of the other opinion say, that as a man who jis discharged of his promise by him that it was made to, is not to be ac- counted false if he perform it not ; so is it as to the thief or officer in question ; because he having no right, is to you M the other that hath quit his right. And this answer indeed will prove, that it is not strict injustice not to pay the^money promised ; but it will not prove that it is not a lie to make such a promise with an intent of not performing it^ or that it is not a lie to make it with an intent of performing it, anil not to do it when you may. Though here a Jesuit will tdl you that you may say the words of a promise, with an equi- vocation or mental reservation, to a thief or. persecuting mt- gistrate; (of which see more in the Chapters of Lying, Vows, and'Peijury). I am therefore of opinion that your promise must be sincerely made, and according to the true intent of it, ydu must offer the money to the thief or officer ; except in case the magistrate forbid you, or some greater reaisea lie against it, which you foresaw not when you made the promise. But the offender is undoubtedly obliged not to take the money.
The same determination holdeth as to all contracts and promises made to such persons, who by injurious fonoe coih strained us to make them. There. is on us. an obligatioki to veracityy though none to them in point of justice, beosKse they have no proper right; nor may they. lawfully.' .take our payment or service promised them. And in case. -that the puh^cgood unexpectedly cross. our performance, we moit Jtpt .perfoitn it : such like is the case of conquerorsj^ and
CITAP. XIX,] CHHISTIAK POLItlCS/ 297
those that upon conquest become their vassals or subjects upon unrighteous terms. But still remember^ that if it be not only a covenant with man, but a vow to Grod, which maketh him a pcurty, the case is altered^ and we remain obliged.
Quest. XII. ' But may I promise the thief or bribe-taker to conceal his fault? And am I obliged to the performance of such a promise V
Answ. This is a promise of omitting that which else would be a duty. It is ordinarily a duty to reveal a thief and bribe-taker that he may be punished. But affirmatives bind not ' ad semper ;^ no act (especially external) is a duty at- all times, therefore not this, of revealing an offender's &ult* And if it be not always a duty, then it must be none when it is inconsistent with some greater benefit or duty ; ^ for when two goods come together, the greater must be preferred ; therefore in case that you see in just probability, that the concealment of the sinner will do more hurt to the commonwealth or the souls of men, than the saving of your life is like to do good ; you may not promise to conceal him ; or if you sinfully promise it, you may not perform it. But in case that your life is like to be a greater godd than the not promising to conceal him, then such a promise is no fimlt, because the disclosing him is no duty. But to judge rightly of this is a matter of great difficulty. If it be less than life which you save by such a promise, it ofit falls Oftt'that itis a lesser good, than the detecting of the, of- fence.
^' But it will here be said, ' If I promise not to conceal a robber, I must conceal him nevertheless ; for when he hath killed me, I cannot reveal him; and I must conceal the bribe-taker ; for till I have promised secresy, I cannot prove him guilty. And he that promiseth to forbear a^ par* ticular good action whilst he liveth, doth yet reserve his life for all other good works : whereas if he die, hewillnei- ther do that or iemy other.' But this case is not so eaiiily deiennindd : if Daniel die, he can neither pray nor do any other good on earth. And if he live he may do much other good; though he never pray ; and yet he might not promise to give over praying to save his life. I conceive that we must distingaisb of duties essential to the outwatd i^il ^i
2dft CHRISTIAN DIRUCTORY. . [PiiRT IV.
ChridUaniiy, or of constiMit, indiipensable necessity ; and duties which are alterable, and belong only to some persona, times and places ; also between the yanous consequents of omissions. And I conceive that ordinarily a man may pro* mise for the saving of his life, that he will forbear a partis cular, alterable duty or relation ; as to read such a commen- tary, to speak with such a minister, to be a magistrate (Nr« minister, &c., in case we have not before bound ourselvei never to give over our calling till death. And in case that the good which will follow our forbearance, is likely- (to a judicicMis person) to be greater than the eviU But no man may promise to omit such a duty as Ood hath made neces- sary during life ; as not to love God, or &ar, or trust him: not to worship him, and call upon him, and praise him : nor to do good to men's souls or bodies in the general : or, not to preach or pray while I am a minister of Christ ; or not at all to govern while you are a governor : for all these con- tradict some former or greater promises or duties. ^ Nor may you omit the smallest duty to save your life, at sneh a time when your death is like to do more good, than your life WQVdd do without that one duty* Apply this to the present case*
Qiiesi. XI 11. ' If another man deceive me into a promise or coyenant gainst my good, am I bound to periform it when I hi^ye discovered the deceit V
. Afmo» Yes* L In case that the law of the land, or other refisQ99 for the public good require it. 2. Or in case that you were faulty by negligence, heedlessness, or otherwise gifilty of your own deceit, in any considerable or avoidable degne^ Otherwise, in that measure that he deceived you,- and in tho^ respects you ^e not obliged.
Qiuest. Xiv« 'If the contracting parties do neither of them under^timd the other^ is it a covenant? Or if it be^ wbo^e seuf e. must carry it ? '
. 4r9MC'«(Ifthey understand not each other in, the essen- tia of the ii^ntraot, it i$ no contract in point of conscience ; ei^cepit where^the laws for the public safety do annex the obligation to bare external act. But . if they imderstand noVQi^^ another in s^me circumstances, and be equally cul- pable oir innocent, they must come to a new agreement in those particulars : but if one party only be . guilty of the
chap; XIX.] CHRISTIANMFOLITICS;^ 299
misiraderBtandinig, he must bear the Iobs^ if the other inaitt on it. I.
Quest. XV. ' Am I bound to stand to the bargains which my friend, or trustee, or servant maketh for me, when it pcoveth much to my injury and loss ? '
jSmw. Yes; 1. If they exceed* not the bounds of that
.eommission or trust which they received from you. 2. Or
if they do,, yet if by your former trusting and using them^
or by any other «ign you have given the other party snffi-
oient cause, to suppose . them intrusted by you to do what
they do, so that he is deceived by your fieLuk, you are bound
at least to see that he be no loser by you ; though you are
not bound to make hitn a gainer, imless you truly signified
that you authorized them to make the contract.: For. if it
be 'merely your friend's or servant's error, without yoiai
fault, it doth not bind you to a third .person. But how £up
you; may be bound to pardon that error to your friei^d or
servant, is another question ; and how far you are bouiid>to
save tbem harmless. And that must be determined by
laying together all other obligations between them and yoa^
Queii. xvi. ^ If I say I will give such or such a one this
or that, am I bound thereby to do it V .
Atmoi- It is one thing to. express your present^mind and
resdiition, without giving away the liberty: o£ changing it^
and it is another thing to intend the oUiging of yoursetfte
do the thing mentioned* And that obligation: is either in**
tdaded to man, or to God only ; and that is cdthec in point
of fendfttion and use, or in point of veracity, or the perfocr
niiBuiee' of that moral duty of speaking truth. If you^ meant
BO! «KUGe in . sa3^hg» • I will do it,' or. ^ I will give it,' but that
this is your present will, and purpose^ fand. resoliitiQin^'^B%
though it add tiie oonfident persuasion that your will jskaM
not changie ; yet this no. further obUgeth yon than yon^fl^ra
obliged to continue in that will ; and. as a man's iMmfident
wsolntidns.may be lawfully changed upon sufficient c^uaa
Bnti&you intended: to alienate the^ title to another^ or to
give Jbim present .rights or. to oblige yourself for the. future
to hind by that promise ; or to oblige yourself to God to do
it by way of peremptory assertion, as one that will be guittjr
of a lie it you perform it not ; or if you dedicate the thing
CHRISTIAN DIRECTORY. * [PART lY.
to Ood by those words as a tow, then you are obliged to do accordingly (supposing nothing else to prohibit it).
QueU. XVII. ' Doth an inward promise of the mind not expressed, oblige ? '
Answ. In a vow to Ood it doth : and if you intend it u an assertion obliging you in point of Teracity, it doth lo oblige you that you must lie. But it is no contract, nor giveth any man a title to what you tacitly thought of.
Quest. XVIII. ' May I promise an unlawful thing (simplj so) without an intention of performing it» to save my life from a thief or persecutor? *
Amw. No : because it is a lie, when the tongue agreeA not with the heart. Indeed those that think a lie is no m when it burteth not another, may justify this, if that wonU hold good ; but I have before confuted it. Part i., in the chapter against Lying.
QueU. XIX. ' May any thing otherwise unlawful become a duty upon a promise to do it? '
An»w. This is answered before Part i., chapter of Per- juries and Vows : a thing unlawful will be so still, notwith- standing a vow or promise ; and some so of that also which is unlawful antecedently but by accident ; as e. g. It is not simply unlawful to cast away a cup of wine or a piece of silver ; (for it is lawful upon a sufficient cause). But it is unlawful to do it without any suffcient cause. Now sup- pose I should contract with another that I will do it ; am 1 bound by such a contract? Many say no, because the matter is unlawful though but by accident ; and the contraet cannot make it lawful. I rather think that I am bound in such a case ; but yet that my obligation doth not exclude me wholly from sin; it was a sin before I promised (or Towed it) to cast away a farthing causelessly. And if I causelessly promised it, I sinned in that promise : but yet there may be cause for the performance : and if I have en- tangled myself in a necessity of sinning whether I do it or "xk * ™^** c**oose the lesser sin ; for that ia then my duty. (Though I should have chosen neither as long as 1 could avoid It) In a great and hurtful sin I may bo obliged ra- tuer to break my covenant than to commit it, yet it is hard -^ say so of every accidental evil : my reasons are, 1. Be- ^e the promise or covenant is now an accident to be put
CHAP. XIX.] CHRISTIAN PCMLITICS. 301
into the balance ; a,nd may weigh down a lighter accident on the other side : (but I know that the great difficulty . is to discern which is indeed the preponderating accident). 2. I think if a magistrate command me to do any thing which by a small accident is evil (as to spend an hour in vain, to give a penny in vain, to speak a word, which ante* cedently, was vain) that I must do it ; and that then it is not vain because it manifesteth my obedience : (otherwise obedience would be greatly straitened). Therefore my own contract may make it my duty ; becaase I am able to oblige myself as well as a magistrate is. 3. Because covenant- breaking (and perjury) is really a greater sin than speaking a vain word; and my error doth not make it no sin, but only entangles me in a necessity of sinning which way soever I
take. '
QvesU xx.^ If a man make a contract to promote the sin of another for a reward (as a corrupt judge or lawyer, officer or clerk to promote injustice ; or a resetter to help a thief; or a bawd or whore, for the price of fornication), may he take the reward, when the sin is committed, (sup- pose it repented of) '^ '
Amiw, The offender that promised the reward, hath forfeited his title to the money ; therefore you may receive it of him (and ought, except he will rightly dispose of it himself) ; but withal to confess the sin and persuade him also to repent : but you may not take any of that money as your own ; (for no man can purchase true propriety by in- iquity), i But either give it to the party injured (to whom you are bound to make satisfaction), or to the magistrate or the poor, according as the case particularly requireth. . • Quest. XXI. ' If I contract, or bargain, or promise to another, between us two, without any legal form or witness, doth it bind me to the performance ? '
Answ, Yes, * in foro conscientise,' supposing the thing lawful ; but if the thing be unlawful ' in foro Dei,' and such as the law of the land only would lay hold of you about, or force you to, if it had been witnessed, then the law of the land may well be avoided, by the want of legal forms and witnesses.
Qu/est, XXII. * May I buy an office for money in a court of justice?'
302 cuRimAii Duanniv. [past iv.
j^nsw. Some offices yo« may hmj, (wheie the Uw aiiov- eth it, and it tendeth not to injuatioe ;) but other oiEoa you may not ; the difference the lawyen may tell you bet- ter than I, and it would be tediooi to poisae instances*
Quest. XXII I. ' May one buy a plaee of magiatraGy or ji- dicature for money?
Answ. Not when your own honoar or commodity k year end ; because the common good is the end of go?en- ment ; and to a faithful goremor, it is a place of grest h* hour and suffering* and requireth much aelf-denial and ps- tience. Therefore they that purchase it as a place of ho- nour, gain or pleasure, either know not what they uoda- take, or have carnal ends ; else they would rather purcfaaic Uirir libttrty and avoid it. But if a king or a judge, or othiT magistrate, see that a bad man (more unfit to gofen) is Uke to be put in, if he be put by, it is lawful for him to purt^haso the people's deliverance at a very dear rate ; (eves hy a lawful war which is more than money, when the tove- rt»i^ii*« powrr is in such danger :) but the heart must be wat%^h«Hl, thai it pretend not the common good, and intend your \»wu commodity and honour ; and the probable cone- ()Ui«iilM uumt ho weighed; and the laws of the land must be ooumuIIihI uUo ; for if they absolutely prohibit the buying of u pluot> of judicature, they must be obeyed \ And iU d- footH nmv make it sinfuK
Qut$i. XXIV. ' May one sell a church^benefice, or rec- tory, or onlera ! '
4mw, If the benefice be originally of your own gift, it is at first in your power to give part or all ; to take some deductions out of it or not : but if it be really given to the church, and you have but the patronage or choice of the in- cumbent, it is sacrilege to sell it for any commodity ofyonr own : but whether you may take somewhat out of a grest betiellccf; to give to another church which is poorer, depend- •th partly on the law of the land, and partly upon the pro-
^!nu\^^!''^''^'^^' ^^ *^ ^^ absolutely forbid it (suppc •ing that unlawful contracts cannot be aYoided unleas some tawftil ones be restrained), it must be obeyed forthT ^
mtJliKOod : and if the consenn**^* ^p -. /^ i T
n "i« consequent of a lawful contract be
VImtlwr ihv cxHMequent be good or hurt » lik. #^ k-
v^ w ourt IS like to be greater, mist be «dl
CHAP. XIX.] CHRISTIAN POLITICS. 303
like to be the more hurtful encouragement of unlawful ones, such examples must be forborne, though the law were not against them. But to sell orders is undo«ibted simony ; (that is, the office of the ministry, or the act of ordioiation ;) though scribes may be paid for writing instruments.
Quist. XXV. 'May a man give money for orders or be* nefices, whea diey cannot otherwise be had ? '
itwwp. This is answered in Quest, xxii. 1. If the law absolately forbid it, for the common safety, you may not* 2. If your end be chiefly your own commodity, ease or ho^ iionr» yon may not. But in case you were clear from all such evils, and the case were only this, whether you might not give money to get in yourself, to keep out a heretic, a wolf or insufficient man, who might destroy the people's souls; I see not but it might well be done.
. Qves^xxvi. ' May I give money to officers, servants .or assistants: for their fortherance ? '
Amw. For writings or other servile acts about the cir- cnmstantials you may ; but not (directly or indirectly) to promote tl\e simoniacal contract. What you may not give to the principal agent, you may not give his instruments or othecs for the same end.
Qmti. XXVII. ' May I give or do any thing afterward by way of gratitude, to the patron, iMshop, or any others, their relations or retainers V
iAmw^ Not when the expectation of £hat gratitude was a (secret or open) condition of the presentation or orders ; and you believe that you should not else have received them ; therefore promised gratitude is but a kind of con* tracting. Nor may you shew gratitude by any scandalous way, which seemeth simony. Otherwise, no doubt, bnt yon may be prudently gratefol for that or any other kind^
aess*
Quest. XXVIII. ' May not a bishop or pastor take money for sermons, sacraments, or other offices ? '
Aiuw. Not for the things .themselves ; he must not sell Qod's Word and sacraments, 'or any other holy thing. But they that serve at the altar, may live on the altar, and the elders that mle well are worthy of double honour ; and the mouth of the ox that treadeth out the corn should not be mnzalnd. • They may receive due maintenance yi\i\\% \)Ek«^
304 CdRLnMAN PIKBCTORY. [PART IVi
ft
perform God's service ; that they may be vacant to attend their proper work. ...
Chiest. XXIX. 'May one persou disoblige another of a promise made to him ? '
Amw. Yes» if it be no more than a promise to that per* son ; because a man may give away his right ; but if it be moreover a vow to God, or you intend to oblige yourself in point of veracity under the guilt of a lie if you do otherwise, these alter the case, and no person can herein disoblige you.
Ctuest. XXX. ' But what if the contract be bound by an oath, may another then release me ? '
Answ. Yes» if that oath did only tie you to perform yonr promise ; and were no vow to God which made him a party by dedicating anything to him; for then the oath being but subservient to the promise, he that dischargeth you from the promise, dischargeth you also from the oath which bound you honestly to keep it.
Quest. XXXI. * Am I bound by a promise when the cause or reason of it proveth a mistake ? ' . \ .
Answ. If by the cause you mean only the extrinsical reasons which moved you to it, you may be obliged never- theless for finding your mistake ; only so far as the other was the culpable cause (as is aforesaid) he is bound to satis- fy you ; but if by the cause you mean the formal reason, which constituteth the contract, then the mistake may in some cases nullify it ; (of which enough before).^
QtiesL XXXII. 'What if a following accident make it more to tny hurt than could be foreseen?'
Answ. In some contracts it is supposed or expressed, that jnen do undertake to run the hazard; and then they must stand obliged. But in some contracts, it is rationally supposed that the parties intend to be free, if so great an al- teration should fall out. But to give instances of both these cases would be too long a work. .
Quest. XXX III. 'What if something unexpectedly &I1 out, which maketh it injurious to a third person ; I cannot sure be obliged to injure another? '
Answ. .!{ the cdise be the latter mentioned in the fore- going answer,. you may be thus free ; but if it be the fornper (jou, being supposed to run the hazard, and secure the
OHAP. XIX.] CHRISTIAN POLITICS. 305
Other party against all others) then either you were indeed authorized to make this bargain or not ; if not, the third {lerson may secure his right against the other ; but if you were, then you must make satisfaction as yoi^ can to the third person. Yea, if you made a covenant without autho- rity, you are obliged to save the other harmless, unless he knew your power to be doubtful, and did resolve to run the hazard.
Quest. XXXI v. ' What if something fall out which maketh the performance to be a sin ? '
Answ. You must not do it ; but you must make the ^ other satisfaction for all the loss which you were the cause of, wiless he undertook to stand to the hazard of this also, (explicitly or implicitly.)
Qtiest. XXXV. * Am I obliged if the other break cove- nant with me?'
Answ. There are covenants which make relations (as be- tween husband and wife, pastor and flock, rulers and sub- jects) ; and covenants which convey titles to commodities^ of which only I am here to speedc. And in these there are some conditions which are essential to the covenant ; if the other first break these conditions, you are disobliged. But there are other conditions which are not essential, but only necessary to some following benefit; whose non-perfor- maiice will only forfeit that particular benefit ; and there are conditions which are only undertaken, subsequent du- ties, trusted on the honesty of the performer ; and in these a failing doth not disoblige you. These latter are but im- properly called conditions.
Que^* XXXVI. * May I contract to perform a thing which I foresee is like to become impossible or sinful, before the time of perfoitnance come, though it be not so at pre- sent ? '
Answi With all persons you must deal truly ; and with just contractors openly ; but with thieves, and mur- derers, and persecutors, you are not always bound to deal openly. This being premised, either your covenant is ab- solutely, ' This I will do, be it lawful or not, possible or impossible :' and such a covenant is sin and folly : or it is conditional, * This I will do, if it continue lawful or ^o^%\- ble: this condition (or rather exception) is f^tiW Vai\A\edL
'VOL. VI. X
306 CHRISTIAN DIRECTORY. [PART iV.
where it is not expressed, unless the contrary be expressed; therefore such a covenant is lawful with a robber with whom you are not bound to deal openly : because it is but the concealing from him the event you foresee. As e. g. you have intelligence that a ship is lost at sea, or is like to be taken by pirates, which the robber expecteth shortly to come safe into the harbour ; you may promise him to deli- ver up yourself his prisoner, when that ship cometh home. Or you know a person to be mortally sick, and will die be- fore the next week ; you may oblige; yourself to marry or seiTe that person two months hence ; for it is implied, if he or she be then alive. But with equal contractors, this is unlawful, with whom you are obliged, not only to verity but to justice ; as in the following cases will be further mani- fested .
Tit. 3. Special Cases about Jtatice in Buying and SeUbig,
Quest. 1. ^ Am I bound to endeavoittr that he whom I deal with may be a gainer by the bai^in as well as I ? '
Ans!W. Yes, if you be equally in want, or in the like condition ; but if he be very poor, and you be rich, charity must be so mixed with justice, that you must endeavour that it be more to his commodity than yours (if he be in- deed one that you owe charity to). And if you be poor and he be rich, you may be willing to be the only gainer yourself, so be it you covet not another's nor desire that he be wronged ; for when he hath power to deal charitably, you may be willing of his charity or kindness.
Quest. II. * May I desire or take more than my labour or goods are worth, if I can get it? '
Answ. 1. Not by deceit, persuading another that they are worth more than they are. 2. Not by extortion work- ing upon men's ignorance, error or necessity (of which more anon). 3. Not of any one that is poorer than your- self, or of any one that intendeth but an equal bargain. 4. But if you deal with the rich, who in generosity stick not at a small matter, and are willing another should be ft gainer by them, and understand what they do, it is lawful to lake as mudb as they will give you.
CHAP. XIX.] CHRISTIAN POLITICS. 307
Quest. I1 1« ' May I ask in the market more than my gcKMki 9xe truly worth V
An$w. In the case last mentioned you may ; when you are selling to the rich who are willing to nheyr their gene^ rosity^and to make you gainers: but then the honest way is to say, it is worth but so mttoh ; but if you give so much more because I need it, 1 will take it thankfiiUy. Some think also where the common custom is to ask more than the worth, and people will not buy unless you come down from your first demand, that then you may lawfully ask more^ because else there is no trading with such people. My judgment in this case is this, 1. That ordinarily it is better to ask do more at all but a just gain : and that the inconveniences of doing otherwise are greater than any on the other side : for he that heareth you ash unjustly may well diink that you would take unjustly if you could get it, and consequently that you are unjust^ 2. But this just gain lieth not always just in an indivisible quantity, or determi* nate price* A man that hath a family to maintain by his tradei, may lawfully take a proportionable, moderate gain : though if he take less he may get something too. To be ativays just at a word is not convenient; for he that may hrwfolly get two or three shillings or more in the pound ^ the rich, may see cause to let a poorer person have it for tess : but never ask above what it is reasonable to take. 3. And if you once peremptorily said, ' I will tak^ no lesisr,^ tbe» it is not fit to go from your word. 4. And if you do meet with such fools or proud gallants, who will not deal with you unless you ask dear, it is just that when they have given, yon more than it is worth, you tell them so, and offer iliem Uie overplus again. And for them that eirpect that yon abate much of your asking, it is an inconvenience to be borne, which will be ever to your advantage whefr you arcf ottee better known.
Quests IV. * How shall the worth of a commodity b#
AiMm. I. When the law setteth a rat< upon any thing (as on bread and drink with us) it must be observed^ , Hi if yo4i go to the market, the market price is much to be ob- served. 3. If it be an equal contract, with one that ia im:^ in want, you may estimate your goods as t\iey coal ^ovl> ox
308 CHRISTIAN DIRECTORY. [PART IV,
are worth to you, though it be above the common price ; seeing the buyer is free to take or leaye them. 4. But if that which you have to sell be extraordinarily desirable, or worth to some one person more than to you or another man, you must not make too great an advantage of his conve- nience or desire ; but be glad that you can pleasure him, upon equal, fair, and honest terms 5. If there be^a secret worth in your commodity which the marjcet will take no notice of, (as it is usual in a horse,) it is lawful for you to take -according to that true worth if you can get it. But it is a false rule of them that think their commodity is worth as much as any one will give.
Quest, Y^ ' Is it lawful to make a thing seem better than it is, by trimming, adorning, or setting the best side outward or in sight ; or to conceal the faults of what I am to sell?'
Answ. It is lawful to dress, polish, adorn, or^set out your commocUty, to make it seem as it is indeed, but not to make it seem better than it is ; except in some very few unusual cases^ as if you deal with some fantastical fool, who will not buy it, nor give you the true worth, except it be so set out, and made in some respects to seem better than it is. ' It is lawful so far to serve their curiosity or humour, as to get the worth of your commodity. But if you do it to get more than the worth by deceiving, it is a sin. And such glossing hath so notable an appearance of deceit, that for that scandal it should be avoided.
2. And as for concealing the fault, the case is the same; you ought not to deceive your neighbour, but to do as you would be done by : and therefore must not conceal any fault which he desireth, or is concerned to know. Except it be when you deal with one who maketh a far greater matter of that fault than there is cause, and would wrong you in the price if it were known : yea, and th^t exception will not hold neither, except in a case when you must needs sell, and they must buy it : because 1. You may not have ano- ' ther man's money against his will, though it be no more than the thing is worth. 2. Because it will be scandalous when the fault is known by him that buyeth it.
Qtiest. VI. ' What if the fault was concealed from me when I bought it, or if I were deceived or overreached by
CHAP. XIX.] CHf^ISTIAN POLITICS. 309
him that sold it me^ and gave more than the worthy may 1 not repair my loss by doing as I was done by ?' . r Answ, No : no more than you may cut another's purse, z because yours was cut : you must do as you would be done z by, and not as you are done by. What you may do with z the man that deceived you, is a harder question : but doubt* .. less you may not wrong an honest man, because you were I, wronged by a knave.
Object. * But it is taken for granted in the market, that
. every man will get as much as he can have, and that * caveat
r emptor* is the only security ; and therefore every man trusts
eih to his own wit, and not to the seller's honesty, and so
^ resolveth to run the hazard.'
^ Avsw. It is not so among Christians, nor infidels who ^ profess either truth or common honesty. If you come among a company of cut-purses, where the match is made thtfs, * Look thou to thy purse, and I will look to mine, and he that can get most let him take it !' then indeed you have no reason to trust another. But there are no tradesmen or buyers who will profess that they look not to be trusted, or flay, * I will lie or deceive you if I can. Among thieves and pirates such total distrust may be allowed : but among sober persons in civil societies and converse, we must in reason and charity expect some truth and honesty, and not presume ihem to be all liars and deceivers, that we may seem to have allowance to be such ourselves. Indeed we trust them, not absolutely as saints, but with a mixture of distrust, as fallible «nd faulty men : and so as to trust our own circumspection above their words, when we know not the persons to be very ^nst. But we have no cause to make a market a place of mere deceit, where every one saith, ' Trust not me, and I will not trust thee ; but let us all take one another for cheats and liars, and get what we can!' Such censures savour not of charity, or of just intentions.
Qu^. VII. ' What if I foresee a plenty and cheapness in a time of dearth, which the buyer foreseeth not, (as if Iknow that there are ships coming in with store of that commodity which will make it cheap,) am I bound to tell the buyer of it, and hinder my own gain?'
Answ,, There may be some instances in trading with enemies, or with rich men, that regard not ^\xc\i xcL^dAXj^x^^ ^
3iO CHRISTIAN DIRECTORTT; / {PART IV.
with men that are supposed to know it as well as you» in which you are not bound to tell them. But in your ordinary equal trading, when you have reason to think that the buyer knoweth it not, and would not give so dear if ho knew it, you are bound to tell him : because you must love your neighbour as yourself, and do as you would be done by, and not take advantage of his ignorance.
Quest. VIII. ' Ul foresee a dearth, may I keep my com^ modity till then V
Ahsw. Yes ; unless it be to the hurt of the common* wealth, as if your keeping it in, be the cause of the dearth; and your bringing it forth would help to prevent it.
Quest, IX. * May one use many words in buying and calling?'
Answ. You must use no more than %re true, and just, and useful : but there are more words needful with some persons who are talkative and unsatisfied than with othete.
Quest. X. * May I buy as cheap as I can g9|; it, or give less than the thing is worth?'
Amw. If it be worth more to you than the market price, (through your necessity,) you are not bound to give above the market price. If it be worth less to you than the mar*- ket price, you are not bound to give more than it is worth to you, as suited to your use. But you must not desire nor seek to get another's goods or labour for less than it is worth in both these respects, (in common estimate, and tp you.)
Quest. XI. ^ May I take advantage of another's ne* cessity to buy for less than the worth, or isell for more : as e. g. a poor man must needs have money suddenly for hit goods though he sell them but for half the worth ; and I have no need of them : am I bound to give him the worth when I have no need ? and when it is a great kindness to hin to give him any thing in thatstrait ? So also when I have no desire to sell my horse, and another's necessity maketii him willing to give more than he is worth, may I not take it?'
Answ* To the first case : you must . distinguish between a>i act of justice and of charity ; and between your need of the thing, and the worth of it to you. Though you have no need of the poor man's goods, yet if you buy them> both justice and charity require that you give him as mueh as tbay ei*^ worth to yQ^^ iVvQvji^K v^t, so much as tboy aie
CHAP. \1X.] CHRISTIAN POLITICS. 311
worth in the market : yea, and that you buy them of him in his necessity ; for if you give him but what they are worth to you, you are no loser by it: and you should do another good, when it is not to your own hurt or loss. By * what they are worth to you/ 1 mean so much as that you be. no loser. As, if it be meat or drink, though you have no pre- sent need, perhaps you will shortly have need, and if you buy not that, you must buy as much of somewhat else. In strict justice you may be a saver, but not a gainer, by buy- ing of the poor in their necessity. 2. But if you buy a du- rable commodity for less than it is worth, you should take it but as a pledge, and allow the seller liberty to redeem it if he can, that he may get more after of another. 3. And to the poor in such necessity, charity must be exercised as well as justice. Therefore if you are able to lend them mo- ney to save them the loss of underselling, you should do it: (I account that man only able who hath money which no gi:aater service of Ood requireth). And if you are not able yourself, you should endeavour to get some others to relieve . him, if you can without a greater inconvenience.
And for the second case, it is answered before : you may not take more than it is worth, ever the more for another's necessity : nor in any other case than you might have done it in, if there had been no such necessity of his.
Quest • XII. ' May I not make advantage of another's ig- nomnce or error in the bargaining V
Answ. Not to get more than your commodity is worth, nor to get his goods for less than the worth : no, nor to get the true worth against his will, or with scandal : but if it be only to get a true worth of your commodity when he is will- ing, but would be offended if his ignorance in some point were cured, you may so far make use of his ignorance to a. lawful end, as is said before in the case of concealing faults.
QueiU XIII. ' May I strive to get before another, to get a good bargain which he desireth ?'
Answ. Yes, if you do it not out of a greedy mind, nor to the injury of one that is poorer than yourself: you should rather further the supply of your neighbour's greater needs : other- wise speed and industry in your calling is no fault, nor yet the crossing of a covetous man's desires : you are not bound to let every man have what he would have*
312 CHRISTIAN DIRfiCTORY. [PAltT IV.
QuesU xiv. * May I buy a thing out of another's hand, or hire a servant, which another is about oris treating witli? Or may I call a chapman from another to buy of me Y
Answ. There are some cases in which you may not do it, and some in which you may. You may not do it out of greedy covetousness ; nor to the injury of the poor; nor when the other hath gone so far in the bargain that it can- not be honestly broken: for then you injure the third per- son, and tempt the other to a sin : nor may you do it so as to disturb that due and civil order, which should he among moderate men in trading. And it is a great matter how the thing is accounted'of by the custom of the country or mar- ket where you bargain : for where it is of ill report, and ac- counted as unjust, the scandal should make you avoid such a course. But yet in some cases it is lawful, and in some a needful duty. It is lawful when none of the aforesaid rea- sons (or any such other) are against it. It is a duty when charity to the poor or oppressed doth require it : as, e. g. a poor man must needs sell his land, his horse, his com or goods ; a covetous oppressor offereth him less than they are worth ; the poor man must take his offer if he can get no more; the oppressor saith that it is injustice for anyone to take his bargain out of his hand, or offer money till he have done : in this case it may be a duty, to offer the poor man the worth of his commodity, and save him from the oppres- sor. A covetous man offereth a servant or labourer less than their service or labour is worth, and will accuse you, if you interrupt his bargain, and would offer his servant more : in this case it may be your duty to help the servant to a bet- ter master. A chapman is ready to be cheated by an uncon- scionable tradesman, to give much more for a commodity than it is worth ; charity may oblige you in such a case to offer it him cheaper. In a word, if you do it for your owi gain, in a greedy manner, it is a sin : but if you do it when it is not scandalous or injurious, or do it in charity for ano- ther's good, it is lawful, and sometimes a duty.
Quest, XV, ' May I dispraise another's commodity to draw the buyer to my own V
Answ. This case is sufficiently answered in the former : 1. You may not use any false dispraise. 2. Nor a true one out of covetousnesi^, nor iu a scandalous manner. 3. But
CHAP. XIX.] CHRISTIAN POLITICS. 313
you may help to save another from a cheater^ by opening the'deceit in charity to him.
Quest, xvi. * What should I do in doubtful cased^ where I am uncertain whether the thing be just or not V
Answ, Causeless^ perplexing, melancholy scruples, which would stop a man in the course of his duty, are not to be indulged : but in rational doubts, first use your utmost dili- gence (as much as the nature of the cause requireth) to be resolved ; and if yet you doubt, be sure to go the safer way, and to avoid sin rather than loss, and to keep your con« \ sciences in peace.
Quest, nyu. * If the buyer lose the commodity between the bargain and the payment, (as if he buy your horse, and he die before payment, or presently after,) what should the ' seller do to his relief?'
Aiuw, If it were by the seller's fault, or by any fault in the horse which he concealed, he is to make the buyer full satisfaction. If it were casually only, rigorous justice will allow him nothing : and therefore if it be either to a man that is rich enough to bear it without any great sense of the loss, or in a case where in common custom the buyer always standeth to the loss, mere justice will make him no amends. But if it be where custom makes some abatement judged a duty, or where the person is so poor as to be pinched by the loss, that common humanity, which all good men use ia baj^ining, which tempereth justice with charity, will teach men to bear their part of the loss ; because they must do as they would be done by.
Quest. XVIII* ' If the thing bought and sold prove after- ward of much more worth than was by either party under-^ stood, (as in buying of ambergris and jewels, it oift falleth out,) is the buyer bound to give the seller more than was bar-^ gained for?'
Answ. Yes, if it were the seller's mere ignorance and in- sufficiency in that business which caused him so to under- sell it ; (as if an ignorant countryman sell a jewel or am- bergris, who knoweth not what it is, a moderate satisfaction should be made him). But if it were the seller's trade, in which he is to be supposed to be sufficient, and if it be taken for granted beforehand, that both buyer and seller will stand to the bargain whatever it prove, and that tW %eWei v^ovj^.^
314 CHRISTIAN DIRBCTORY. [PART IV,
have abated nothing if it had proved less worth than the price^ then the buyer may enjoy his gain; much more if he run any notable hazard for it^ as merchants use to do.
Quest. XIX. * What if the title of the thing sold prove bad^ which was before unknown?'
Answ. If the seller either knew it was bad» or through his notable negligence was ignorant of it, and did not ao* quaint the buyer with so much of the uncertainty and dan- ger as he knew ; or if it was any way his fault that the buyer was deceived, and not the buyer's fault, he is bound to make him proportionable satisfaction. As also in case that by law or bargain he be bound to warrant the title to the buyer. But not in case that it be their explicit or implicit agree- ment that the buyer stand to the hazard, and the seller hath done his duty to make him know what is doubtful.
Quest. XX. * What if a change of powers or laws do overthrow the title, almost as soon as it is sold (as it oft falls out about offices and lands ;) who must bear the loss?' Answ. The case is near the same with that in Quest. XVII. It is supposed that the seller should have lost it him- self if he had kept it but a little longer ; and that neither of them foresaw the change : and therefore that the seller hath all his money, rather for his good hap, than for his lands or office, (which the buyer hath not). Therefore except it be to a rich man that feeleth not the loss, or one that expressly undertook to stand to all hazards, foreseeing a possibility of them, charity and humanity will teach the seller to diyide the loss.
The same is the case of London now consumed by fire : where thousands of suits are like to rise between the land- lords and the tenants. Where the providence of God (per- mitting the burning zeal of some Papists,) hath deprived men of the houses which they had hired or taken leases of, humanity and charity requii*eth the rich to bear most of the loss, and not to exact their rents, or rebuilding from the poor, whatever the law saith, which could not be supposed to foresee such accidents. Love your neighbours as yoor- selves ; do as you would be done by ; and oppress not your poor brethren ; and then by these three rules you will yoiur- selves decide a multitude of such doubts and difficulties, which the uncharitable only cannot understand.
P; XIX.] CHRISTIAN POLITICS^ 316
» 4. Cases of Conscience about Lending and Borrowing.
Quest. I. * May a poor man borrow moaey, who knoweth ^*t he is unable to repay it» and hath no rational proof that
m very likely to be able hereafter V -^^JLmsw, No, unless it be when he telleth the lender truly ^ *4m case^ and he is willing to run the hazard : else it !• thievery covered with the cheat of borrowing : for the !%irowttr desireth that of another, which he would not lend I, if he expected it not again : and to take a man's money ij^oods against his will is robbery. \i Object. * But I am in great neMisity*' ^^rr jimie;^ Begging in necessity is lawful; but stealing or ^laeating is not, though you call it borrowing. Object. * But it is a shame to beg.' Amw. The sin of thievish borrowing is worse than
le. Object.. ' But none will give me if I beg.' Answ. If they will give but to save your life at the it, you must take it, though they give you not what ajrfon would have : the poorest beggar's life is better than Aihe thief s.
* M Object. * But I hope God may enable me to pay here^ ' aatofter.'
VI ^ Answ. If you have no rational way to manifest the sound- Moess of that hope to another, it is but to pretend faith and ^ f hop^^for thievery and deceit.
Object. * God hath promised, that those that fear him \i shall want no good thing. And therefore I hope I may be It able to repay it.'
i Answ. If you want not, why do you borrow ? If you
r have enough to keep you alive by begging, God maketh
' good all bis promises to you : yea, or if you die by famine.
For he only promiseth you that which is best; which for
aaght you know may be beggary or death. God breaketh
not promise with his servants who die in common famine,
no more than with them that die in plagues or wars. Make
not God the patron of sin : yea, and your faith a pretence
for your distrust. If you trust God, use no sinful means ;
" if you trust him not, this pleading of his promise is hy
pocrisy.
316 CHRISTIAN DIRECTORY. [PARTIV.
Quest, II. ' May a tradesman drive a trade with borrowed money^ when his success, and so his repayment, is utterly an uncertain thing r
Amw. There are some trades where the gain is so ex- ceeding probable, next to certain, as may warrant the bcMw rowing of money to manage them, when there is no rational probability of failing in the payment. And there are some tradesmen, who have estates of their own, sufficient to re- pay all the money which they borrow ; but otherwise, when the money is rationally hazardous, the borrower is bound in conscience to acquaint the lender fully i|ith the hazard, that he may not have it agallkt his will. Otherwise he liyeth in constant deceit or thievery. And if he do happen to repay it, it excuseth not his sin.
Quest, III. ' If a borrower be utterly unable to pay, and so break while he hath something, may be not retain some- what for his food or raiment V
Answ. No, unless it be in order to set up again in hope to repay his debts : for all that he hath being other men's, he may not take so much as bread to his mouth, out o£that which is theirs, without their consent.
Quest, IV. ^ But if a man have bound himself to his wfe's friends upon marriage to settle so much upon her or her children, and this obligation was antecedent to his debts, may he not secure that to his wife and children, without any injury to his creditors?'
Answ, The law of the land must much decide this con- troversy. If the propriety be actually before transferred to wife or children, it is theirs, and cannot be taken from them ; but if it were done after by a deed of gift to defraud . the creditors, then that deed of gift is invalid, till debts W paid* If it be but an obligation arid no collation of pro* priety, the law must determine Who is to be first paid : and whether the wife be supposed to run the hazard of gaining or losing with the husband : and though the laws of several countries herein differ, and some give the wife more pro- priety than others do, yet 'must they in each place be con- scientiously observed, as being the rule of such propriety. But we must see that there be no- fraudulent intent in the transaction*
Quest, V. ' May not a tradesman retain somewhat to set
CHAP. XIX.] CHRISTIAN POLITICS. 317
tp again, if his creditors be willing to compound for a cer^ Hdn part of the debt V
Answ. If he truly acquaint them with his whole estate^ tnd they voluntarily allow him part to himself, either in Parity, or in hope hereafter to be satisfied, this is no un- livrAil course ; but if he hide part from them, and make them relieve that the rest is all, this is but a thievish procurement it their composition or consent.
^~' Quest. VI. * May a borrower lawfully break his day of nomised payment, in case of necessity V W^m^nstv. True necessity hath no law : that is, a man is not mund to do things naturally impossible ; but if he might mve foreseen that necessity, or the doubtfulness of his pay- ift^BLt at the day, it was his sin to promise it, unless he put m' some limitation, Mf I be able,' and acquainted the lender irith the uncertainty. However it be, when the time is come, [le ought to go to his creditor, and tell him of his necessity, and desire further time, and endeavour ta pay it as soon as be is able : and if he be not able, to make him what satis- hction he can, by his labour, or any other lawful way.
Quest. VII. ' May I borrow of one to pay another, to lieep my day with the first?'
Answ. Yes, If you deal not fraudulently with the second, but are able to pay him^ or acquaint him truly with your casie* ■ Quest. VIII. * Suppose that I have no probability of pay- ^
the last creditor, may I borrow of one to pay another, d so live upon borrowing ; or must I rather continue in Wie man's debt?'
. Answ. If you truly acquaint your creditors with your
state, you may do as is most to your convenience. If the
ftmt creditor be able and willing rather to trust you longer,
tlian: that you should borrow of another to pay him, you may
continue his debtor, till you can pay him without borrowing,
bat if he be either poor or unwilling to bear with you, and
another that is able be willing to venture, you may better
borrow of another to pay him. But if they be all equally
«&willing to stand to any hazard by you, then you must ra-
dier continue in the first man's debt, because if you wrong
tnether you will commit another sin : nay, you cannot bor
<ow. in such a case, because it is supposed ihat Vk^ <3^
318 CHRISTIAN DIKECTIfKY. f FAB9 IV«
will not lend, when he knoweth your case. And yon must not at all conceal it from him.
Object. ' But it may be my ruin to open my full state to another.'
Answ, You must not live upon cheating and tliievenry to prevent your ruin : and what can it be less to get aao^ker man's money against his will, if you hide your caae^ which if he knew he would not lend it you.
Object, * But what if I tell him plainly > that I will pay him certainly by borrowing of another, though I cannot pay him for mine own, and though I be not like to pay the last?'
Answ. If you truly thus open youf case to every one that yau borrow of, you may take it, if they will lend it ; for then you have their consent : and it is supposed, that every one is willing to run the hazard of being the last creditor.
Quests IX. ' May I lend upon pledges, pawns, or mort* gages for my security V
Answm Yes, so you take not that from a poor man for a pledge, which is necessary to his livelihood and uainte- Dance : as the bed which he should lie on, the clothes which he should wear, or the tools which he should work with ; and be not cruel on pretence of mercy.
Quest, X. * May I takp the forfeiture and keep a pledge or mortgage upon covenants V
Ans%o, If it be among merchants and rich men, %n act of merchandize, and not of mere security for money lent, then it is another case : as if they make a bai^in thus, * Take this jewel or this land for your money ; and it shall be yours if I pay you not at such a day : I am willing to stand to the hazard of uncertainty ; if I pay yon not, suppose it is for my own commodity, and not through disability.' In this 6ase it is lawful to take the forfeiture, or detoin the thing. But if it be properly but a pledge to secure the moiney, then the final intent is but that your money may be repaid : and you may not take the advantage of breaki^ a day, to take that from another which is Done of your own* Justice will allow you only to take so nsuch as your money came to, and to give the overplus (if there be any) to the debtor. And mercy will require you rather to forgive the debt, than to keep a pledge N9lv\di\ he <^axiaot spare, but to
ftCKAP. XIX.] CHRISTIAN POLITICS. 319
ft Us ruin ^d misery (as his food, ^his raiment, hift tools, his
hoase, &c*) unless you be in as great necessity as he. n. Quest. x.i. ' May I take the bond or promise of a third
person as security for my money V
n Answ. Yes, in case that other be able and willing to be
MMponsible ; for you have his own consent ; but great cau-
■lion should be used, that you take no man that is insuffi*
Ctent, from whom mercy forbiddeth you to take it, in case
aliie principal debtor fail ; unless you take his suretiship but
-?, in terrorem,' resolving not to take it of him : and also that
I yvm faithfully tell the sureties that you must require it of
diem in case of non-payment, and therefore try whether in^
f deed they are truly willing to pay it : for if they be such aa
limly presume that you will not take it of them, or will t^tke
r it ill to be sued for it, you should not take their suretiship,
unless you purpose not to seek it (except in necessity).
Quest. XII. Ms it lawful to lend upon usury, interest, or increase V
Answ. This controversy hath so many full treatises
written on it, that I cannot expect that so few words as I
must lay out upon it, should satisfy the studious reader.
AH the disputes about the name of usuiy I pass by ; it
being, ' The receiving any additional gain as due for money
lent,' which is commonly meant by the word, and which we
mean in the question. For the questions, ' Whether we
may bargain for it, or tie the debtor to pay it V ' Whether
iiW^ may take it after his gain as partaking in it, or before V
-:»?> Whether we must partake also in the loss, if the debtor be
a loser V with other such like, are but subsequent to the
jnain question, ' Whether any gain (called use) may be
taken by the lender as his due for the money lent V My
judgment is as foUoweth.
I. There is some such gain or usury lawful and comf mendable. II. There is some such gain or usury unlatvfiil and a heinous sin* I shall first give my reasons of the first . proposition.
I. If all usury be forbidden it is either by the law of na- ture, or by some positive law of supernatural revelation : if the latter, it is either by some law of Moses, or by some law of Christ : if tbe^ former, it is either as against the rule i piety to God, or against justice oi chaxVvy to umsiv. *\!^
320 CHRISTIAN DIRECTORY. [PART IV.
which is neither a ;«riolation of the natural laws of piety, jus- tice, or charity; nor against the supematurally revealed laws of Moses or of Christy is not unlawful. But there is some usury which is against none of these ; therefore there is some usury which is not unlawful.
I will first lay you down the instances of such usury, and then prove it. *There is a parcel of laud to be sold for a thousand pounds, which is worth forty pounds per annum, and hath wood on it worth a thousand pounds : (some such things we have known :) John N. is willing to purchase it ; but he hath a poor neighbour, T. S. that hath no money, but a great desire of the bargain. J. N. loving his neighbour as himself, and desiring his wealth, lendeth him the thousand pounds upon usury for one year. T. S. buyeth the land, and selleth the wood for the same money, and repayeth it in a year, and so hath all the land for almost nothing, as if J. N. had purchased the land and freely given it him, after a year or two ; the gift had been the same.
Object. ' Here you suppose the seller wronged by selling his land almost for nothing.'
Answ. 1. That is nothing at all to the present case, but a different case by itself. 2. I can put many cases in which such a sale may be made without any wrong to the seller: as when it is done by some prince, or state, or noble and liberal person, purposely designing the enriching of the suIh jects, or after a war, as lately in Ireland. So that the ques* tion is, whether J. N. may not give T. S. a thousand or ei^t hundred pounds worth of land, taking a year's rent first out of the land, or a year's use for the money, which cometh to the same sum.
Another, a rich merchant trading into the East Indies, having five thousand pounds to lay out upon his commodities in traffic, when he hath laid out four thousand five hundred pounds, lendeth' in charity the other five hundred pounds to one of his servants to lay out upon a co^nmodity, which when it cometh home will be worth two thousand pounds; and offereth him to secure the carriage with his own ; re- quiring only the use of his money at six per cent Here the taking of thirty pounds use, is but the giving him one thousand four hundred and seventy pounds, and is all one H^i^h deducting so much of the ^Ift.
HAP. XIX.] CHRISTltAN POLITIC^. 321
Another instance ; certain orphans having nothing left ■em but so much money as will by the allowed use of it, md them bread and poor clothing : the guardian cannot ij it out in lands for them ; and if he maintain them upon itb stock, it will be quickly spent, and he must answer for fz a rich man that is their neighbour tradeth in iron wc^rks^ Kumaces or forges,) or lead works, or other such commo- ities, in whicb he constantly getteth the double of the stock Uch he employeth, or at least twenty pounds or forty pounds I the hundred ; the guardian dare not lend the money to Ivjr poor man, lest he break and never be able to pay it ; heiefore he lendeth it this rich man. And if he have it vthout usury, the poor orphans give the rich man freely ptaiCy pounds or forty pounds a year, supposing their stock I be an hundred ; if he take usury, the rich man doth but hre the poor orphans some part of his constant gain.
Another instance ; in a city or corporation where there (•a rich trade of clothing or making silks, there is a stock f money given by legacy for the poor, and intrusted into le hands of the richest of the city, to trade with and give ■e poor the use of it : and there is another stock left to set f joung beginners, who have not a stock to set up them- Blves ; on condition that they give the third part of their ain to the poor, and at seven years' end resign the stock : kb question is, * Whether the poor should be without this ee of dieir money, and let the rich go away with it ? or bether they may take it V . 'ilfow'l prove that such usury is not forbidden by God.
l« It is not forbidden us by the law of Moses : (1.) Be- ause Moses's law never did forbid it: for, 1. It is ex- reeely forbidden as an act of unmercifulness ; and there- >re forbidden only to the poor and to brethren, Exod. xxii. 6. Levit. XXV. 36, 37. Yea, when the poor are not named, i'ie the poor that are meant ; because in that country they id not keep up stocks for merchandize or trading, but lent raaUy to the needy only : at least the circumstances of the sreral texts shew, that it is only lending to the needy, and ot lending to drive on any enriching trades, which is meant rhere usury is forbidden ^. 2. And it is expressly allowed
* Ezod. zx. 21. '< Thoa shalt neither vex a btrsoger, nor oppress hiau" find. rOL. VI. Y
322 CHRISTIAN MRBCTORY. [PART IV.
to be used to strangers, Deut. xxiii. 19^ 20., to whom nothing unjust or uncharitable might be done ; only such a measure of charity was not required towards them, as unto brethren. And there were more merchants of strangers that traded with them in foreign commodities, than of Jews that fetched them home : so that the prohibition of usury is in the law itself restrained only to their lending to the poor ; but in the prophets who do but reprove the sin, it is expressed without that limitation, partly because it supposeth the meaning of the law to be known, which the prophets did but apply : and partly because there was little or no lend* ing used among the Jews, but to the needy as an act of charity.
(2.) And if it had been forbidden in Moses's law only, it would not extend to Christians now ; because the law of Mosesas such, is not in force: the matter of it is much of the law of nature indeed ; but as Moisaical, it was proper to the Jews and proselytes, or at least extended not to the Christian Gentiles ; as is plain in 2 Cor. iii. 7. Gal. iii. 19. 24. V. 3. Ephes. ii. 15. 1 Tim. i. 7. Heb. vii. 12. 16. 19. Moses's law as such never bound any other nations, but the proselytes tliat joined themselves to the Jews (nor was all the world obliged so to be proselyted as to take up their laws) : much less do they bind us that are the servants of Christ, so long after the dissolution of their commonwealth. So much of them as are part of the law of nature^ or of any positive law of Christ, or of the civil law of any state, are binding as they are such natural. Christian, or civil laws. But not one of them as Mosaical : though the Mosaical law is of great use to help us to understand the law of nature in many particular instances, in which it is somewhat difficult to us.
2. There is no positive law of Christ forbidding all usury : as for Luke vi. 32. 35. it is plainly nothing to the case ; for he saith not, * Lend, looking for no gain or in- crease,' but * looking for nothing again.' And the context sheweth that the meaning must be one of these two : either q. d. * Lend not only to them that will lend to you again when you are in want ; but even to the poor, that you can never
xiui. 9. " Thou shait not oppress a stranger, &c**' So that usury to a stouiger was no oppreanon.
CHAP. XIX,] CHRISTIAN POLITICS. 323
hope to borrow of:' or else 'Lend not only to them that are able to pay you, and where your stock is secured, but to the needy where your money is hazarded ; and though they will pay you if they are able, yet you have little or no hope that ever they should be able to repay : lend so, as to be willmg^ to make a gift of it in case the borrower never repay it.' And there is no othm- text that can be pretended against it, in the New Testament.
3. And that the law of nature doth not forbid all usury, will appear by examining the several parts of it. The law of nature forbiddeth but three sorts of sin: 1. Those that are against piety to God. 2. Those that are against our own welfare. 3. Those that are against our neighbour's good: and that is, 1. Against justice. 2. Against charity. There is none that falleth not under some of these heads.
1* And that usury is not naturally evil as against piety to God ; 2. Or as against ourselves, and our own welfare, I need not prove, because no reason nor reasonable person doth lay any such accusation against it. Though they that think it absolutely unlawful, say that it is consequently against God, as every violation of his law is. But that is nothing to the case.
3. Therefore there is no doubt but the whole contro- ¥ersy is resolved into this last question, * Whether all usury be against justice or charity to our neighbour.' Justice obligeth me to give him his own ; charity obligeth me to give him more than his own, in certain cases ; as one that love him atft myself. That which is not against justice, may be against charity : but that which is against charity, is not always against justice strictly taken. And th&t which is an act of true charity, is never against justice ; because he that giveth his neighbour more than his own, doth give him his own and more. There is an usury which is against justice and charity. There is an usury which is i^inst charity^ but not against mere justice : and there is an usury which is against neither justice nor charity. If I prove it charitable it ifl superfluous to say more.
All the instances before given are notoriously charitable. That which is for the preservation of the lives and comforts of the poor, and of orphans, or for the enriching of m^ neighbour is an act of charity ; but such is Bome w%ut>} , ^^^\.
324 CHRISTIAN DIRECTORY. [PART IV.
idl dQubt, as is before declared. Where the contrary is an act of cruelty, the usury is not against charity, but for it. For the rich to deny to the poor and orphans a part of that gain, which they make by the improvement of their own money, is oppression and cruelty : if it be cruel to let a beggar die or starve, when we should feed and clothe him of our own ; much more to leUUhe poor and orphans starve and perish rather than give them the increase of their own, or part of it at least. As for them that say, * It may be as well improved otherwise, they are inexperienced men :' it is a known falsehood as to the most ; though some few may meet with such opportunities. At least it is nothing to them that cannot have other ways of improving it ; who are very many.
Moreover, when it is not an act of charity, yet it may be not against charity in these cases : 1. When the lender is poor and the borrower rich : yea, it may be a sin to lend it freely. '' He that oppresseth the poor to increase his riches, and he. that gives to the rich, shall surely come to want*".*' It is a giving to the rich to lend freely that mo- ney which they improve to the increase of their riches. 2. When the lender is not obliged to that act of charity, though the borrower be poorer than himself. Which falleth out in a hundred cases ; and may be comprised under this one general ; When the lender is obliged to expend that same money in some other greater, better work : as at the same time while a man that is worth but twenty pounds a year, is in debt to a man that hath a thousand pounds a year, there may be an hundred or a thousand poor people worth nothing, ready to perish, ^wliom the rich is rather bound to succour, than him that hath but twenty pounds a year. And there may be works of piety (as to set up a school, or promote the preaching of the Gospel), which may be as great as either. And the richest that is, cannot do all the good that is to be done, nor relieve all the persons that are in want>; therefore when he must leave much un- done, if he would give all his substance, it is (* cseteris pari- bus') a sin, to give that to a man that -can make shift with- out it,..and pass by an hundred in much deeper necessify and distress ; so that he who either exerciseth charity in his
CHAP. XIX.] CHRISTIAN POLITICS. 325
usury, or doth nothing against charity and justice, certainly sinneth not -by that usury. For all the Scriptures which speak against usury, speak against it as a cruel or unchari- table thing.
Object. * But it is sometimes necessary for a law to for- bid that which otherwise would be good, when it cannot be done, without encouraging others to a greater evil ; such as ordinary usury is ; and then that law must be observed.'
Ansm. This is true ' in thesi,' that such cases there are ; but it is unproved and untrue in this case ; for, 1. There is ' no such law. 2. There is no such reason or necessity of such a law. For Ood can as well make laws agaiiisit un- righteous or uncharitable increase or usury, without forbid^^ ding that which is charitable and just, as he 6an make laws against unrighteous or uncharitable buying or selling with- out; condemning that which was good and just : or as he oan forbid gluttony, drunkenness, idleness, pride, without forbidding 'eating, drinking, apparel or riches. He can easily tell men of whom and in what case to take use, and when not.
He that would see all other objections answered, and the case ftiUy handled, hath many treatises on both sides extant to inform him.
. II. That diere is a sort of usury which is evil I know of no man that doubteth, and therefore need not stand to prove.
Quest. ' When is usury sinful? '
Answ. As is before said. When it is against either jus- tice or charity ; 1. When it is like cheating bargaining, which under pretence of consent and a form of justice doth deceive or oppress, and get from another that which is not teuly ours but his. 2. When you lend for increase where charity obligeth you to lend freely; even as it is a sin to lend expecting your own again, when charity obligeth you io give it. 3. When you uncharitably exact that which your brother is disabled utterly to pay, and use cruelty to procure it, (be it the use or the principal.) 4. When you allow him not such a proportion of the gain as his labour, hazard or poverty doth require ; but because the money is yonrs^ will live at ease upon his labours. 5. When in case of his losses you rigorously exact your due mV)DLOM\. VSbaX
326 CHRISTIAN DIRECTORY. {PART IT.
abatement, or forgiving debts (whether use or principal), which humanity and charity require. In a word, when you are selfish and do not as, according to true judgment, yos may desire to be done by, if you were in his case.
Quest, * But when am I bound to exercise this charity in not taking use ? '
Answ, As I said before, 1. Whenever you have no more urgent, and necessary, and excellent work, to lay out thai money on, which you are so to receive. 2. Yea, though another work may be in itself better, (as to relieve many poorer, better men with that money,) yet when you cannot take it, without the utter undoing of the debtor, and bring- ing him into as bad a case, as a6y single person whom you would relieve, it is the safer side to leave the other unre- lieved, (unless it be a person on whom the public good much dependeth) rather than to extort your own from such a one to give another. Because that which you canoot get without a scandalous appearance of cruelty, is * quoad jug in re' not yours to give, till you can better get possession of it ; and therefore God will not expect that you should give it to another.
In all this I imply that as you must prefer the lives of others in giving alms, before your own conveniences and comforts, and must not say, ^ I cannot spare it,* when your necessity may spare it, though not your pleasure ; so also in taking use, of those that you are bound to shew charity to, the same rule and proportions must be observed in your charity.
Note also, that in ail this it appeareth, that the case is but gradually different, between taking the use and taking the principal. For when the reason for remitting is the same, you are as well bound to remit the principal as the use.
But this difference there is, that many a man of low es- tate may afford to lend freely to a po<»rer man for a little time, who cannot afford to give it. And prudence may di- rect us to choose one man to lend freely to for a time, he- cause of his sudden necessity, when yet another is fitter to give it to.
Quest. XIII. 'Is landing a duty? If so, mu^t I lend to aJi that ask me, or to whom? ^ -
CHAF« XIX.] CHRISTIAN POLITICS. 337
Answ. Lending is a daty, when we have it, and our bro- , ther's necessity requireth it, and true prudenee telleth us, that we have no better way to lay it out, which is inconsis- tent with that. And therefore rich men ordinarily should^ both lend and give as prudence shall direct. But there is an imprudent and so a sinful lending ; as 1. When you will lend that which is another's, and you have no power to lend. 2. When you lend that which you must needs re- quire again, while you might easily foresee that the bor- rower is not like to pay. Lend nothing but what you have either great probability will be repaid, or else which you are willing to give in case the debtor cannot or will not pay; or at least when suing for it, will not have scandalous ^nd worse effects than not lending. For it is very ordinary when you come to demand it and sue for it, to stir up the hatred of the debtor against you, and to make him your ene- my, and to break his charity by your imprudent charity ; in Bttch a case, if you are obliged to relieve him, give him so much as you can spare, rather than lend him that which you cannot spare, but must sue for. In such cases, if cha- rity go not without prudence, nor prudence without charity, you may well enough see when to lend, and how much.
Quest, XIV. ^ Is it lawful i;o take upon usury in neces- gity, when the creditor doth unjustly or unmercifully re- quire it?'
Answ, Not in case that the, consequents (by encoura- ging sin or otherwise) be like to do more hurt, than the money will do you good. Else, it is lawful when it is for your benefit ; as it is lawful to take part of your wages for your work, or part of the worth of your commodity,.when you cannot have the whole ; and as it is lawful to purchase your rights of an enemy, or your life of a thief as is afoie- said. A man may buy his own benefit of an. unrighteous man.
Quest, XV. * Doth not contracting for a certain sum of gain, make usury in that case unlawful, which might law- fiilly be taken of one that is free ? '
Answ, Yes, in case that contracting determine an un- certain case without sufficient cause: as if you agree, that whether the borrower gain or lose, and be poor or rich> I will have so much gain ; that is, whether it i^ton^ m^xciv.-
CHHISTIAN DIRECTORY. [PARIT IV.
ful or nnmereiful, I will have it. Bal then in that €ase» if it so prove unmerciful, it may not be taken without con- tracting, if freely offered. No contract may tie the debtor to that which is against justice or charity; and no contract may absolutely require that which may prove uncbaritable; unless there be a tacit condition, or exception of such a case implied. Otherwise I see no Scripture or reason, wbj a contract altereth the case, and may not be used to secure that increase wh^cb is neither unrighteous or unmerciful ; it may be the bond of equity, but not of iniquity. As io case of a certain gain by the borrower, a certain use may be contracted for ; and in case of uncertain gain to the borrow- er, a conditional contract may be made. Yea, in case of merchandize, where men^s poverty forbiddeth not such bar- gains, I see not but it is lawful to sell a greater uncertain gain, for a smaller certain gain ;* and so to make the con- tracts absolute (as Amesius Cas. Consc. on this question sheweth). As all oppression and unmercifulness must be avoided, and all men mu»t do as they would (judiciously) be done by ; so it is a bad thing to corrupt religion, and SLl the world with causeless scruples, by making that a sin which is no sin. Divines that live in great cities and among merchandize, are usually fitter judges in this case, than those that live more obscurely (without experience) in the country.
Tit. 5. Cases of Conscience about Lmsory Contracts,
Quest, I. 'Is it lawful to lay wagers upon the creditor confidence of one another's opinions or assertions in dis- course? As e. g. I will lay you so much that I am in the right ? •
Jinjiw. Yes, if these three things concur: 1. That the true end of the wager is, to be a penalty to him that shallbe guilty of a rash and false assertion, and not to gratify the covetousness of the other. 2. That it be no greater a sum than can be demanded and paid, without breach of charity, or too much hurt to the loser (as above the proportion of his error). 3. That it be no other but what both parties are truly willing to stand to the loss of, if either of them lose.
CHAP. XIX.] CHRISTIAN POLITICS. 329
and that beforehand they truly seem so willing to each other.
Quest. II. 'Is it lawful to lay wagers upon horse-races, dogs» hawks» bear-baitings or such games as depend upon the activity of beast or man V
^nsw. Yes, upon the two last expressed conditions ; and 3. That it be not an exercise which is itself unlawful, by cruelty to beasts, or hazard to the lives of men (as in fencing, running, wrestling, &c. it may fall out if it be not cautiously done), or by the expence of an undue proportion of time in diem, which is the common malignity of such recreations.
Quest, III. 'May I lawfully give money to see such sports, as bear-baitings, stage-plays, masks, shows, puppet- playSi activities of man or beast ? Sec'
Answ. There are many shows that are desirable and lau- dable, (as of strange creatures, monsters, rare engines, acti- vities, &c.) the sight of which it is lawful to purchase, at a proportionable price ; as a prospect through one of Gali- leo's tubes or such another, is worth much money to a stu*^ dious person. But when the exercise is unlawful (as all stage-plays are that ever I saw, or had just information of; yea, odiously evil ; however it is very possible that a come- dy or tragedy might with abundance of cautions be lawfully acted), it is then (usually) unlawful to be a spectator either for money or on free cost. I say, (usually) because it is possible that some one that is necessitated to be there, or that goeth to find out their evil to suppress them, or that is once only induced to know the truth of them, may do it in- nocently; but so do not they, who are present voluntarily and approvingly. 3. And if the recreation be lawful in it- self, yet when vain persons go thither to feed a carnal fancy and vicious humour, which delighteth more in vanity-, than they delight in piety, and when it wasteth their time and comipteth their minds, and alienateth them from good, or hindereth duty, it is to them unlawful.
Quest. IV. ' Is it lawful to play at cards or dice for mo- ney, or at any lottery ^ ? '
. Answ^ The greatest doubt is, whether the games be law- ful, many learned divines being for the negative, and many
■ ^ 0/ Recreations, see before^
330 CHRISTIAN DIRECTORY. [PART IT,
for the affirmative ; and those that are for the affirmative lay down so many necessaries or conditions to prove them lawful, as I scarce ever yet' saw meet together ; but if they be proved at all lawful, the case of wagers is resolved as the next.
Quest, v. ' May I play at bowls, run, shoot, 8lc., or use such personal emotivities for money ? '
Answ. Yes, 1. If you make not the game itself bad, by any accident. 2. If your wager be laid for sport, and not for covetousness (striving who shall get another's money, and give them nothing for it). 3. And if no more be laid than is suitable to the ^port, and the loser doth well and willingly pay.
Quest, VI. ' If the loser who said he waH vrilling, prove angry and unwilling when it cometh to the paying, may I take it, or get it by law against his will ? '
Answ. No, not in ordinary cases ; because you may not turn a sport to covetousness, or breach of charity ; but in case that it be a sport that hath cost you any thing^ yon may in justice take your charges, when prudence forbids it not.
Tit. 6. Ctises of Conscience about Losing and Finding.
Quest. I. ' If I find money or any thing ilost, am I bound to seek out the owner, if he seek not after me ? and bow far am I bound to seek him ? '
Answ. You are bound to use such reasonable means, as the nature of the case requireth, that the true owner may have his own again. He that daie keep another man's mo- ney, because he findeth it, it is like would steal, if he could do it ^s secretly. Finding gives you no property, if the owner can be found : do as you would be done by, and you may satisfy your conscience. If nearer inquiry will not serve, you are bound to get it cried in the market, or proclaimed in the church, or mentioned in the Curranto's that carry weekly news, or any probable way, which putteth you not upon unreasonable cost or labour.
Quest, n. ' May I take any thing for the finding of it, as , my due ? * *>
Answ. You may demand «o much as shall pay fpr any
CHAP. XIX.] CHKISTIAN P01^1TIC8. 331
labour or cost which you have been at about it^ or finding out, the owner. But no more, as your due ; though a mode- rate gratuity may be accepted, if he freely give it.
Quest, 111. 'May I desire to find money or. any tiling else in my way ; or may I be glad when I have found it ? '
Answ, You should first be unwilling that your neigh- bour should lose it, and be sorry that he hath lost it , but supposing that it be lost, you may moderately desire that you may find it rather than another ; not with a covetous desire of the gain ; but that you tnay faithfully gratify the owner in restoring it» or if he cannot be found may dispose of it as you ought. And you should be more sorry that it is lost, than glad that you find it, except for the owner.
Quest, IV. * If no owner can be found, may I not take it and use it as mine own ? '
Answ, The laws of the land do usually regulate claims of property in such matters ; where the law giveth it to the > lord of the manor, it is his, and you must give it him. Where it giveth it to no other, it is his that findeth it ; and occupancy will give him property. But so as it behoveth him tojfidge, if he be poor, that God's providence ordered it for his own supply ; but if he be rich, that God sent it him but as to his steward, to give it to the poor.
Quest. V. * If many be present when I find it, may I not ,wbolly retain it to myself; or may I not conceal it from them if I can? '
Answ, If the law overrule the case, it must be obeyed ; but if it do not, you may, if you can, conceal it, and thereby Jbeoome the only finder, and take it as your own, if the own- er be not found: but if you- cannot conceal it at the time of finding, they that see it with you, are partly the finders as •well as you ; though perhaps the largest share be due to ike occupant.
Quest, VI. ' If I trust my neighbour or servant with mo- ney or goods, or if another trust me, who must stand to' the loss if they be lost ? '
Answ, Here also the law of the land as regulating pro- perties must be very much regarded; and especially the true meaning of the parties must be understood : if it was antecedently the expressed or implied meaning that one party in such or such a case should bear the \o»&, \t inu^X. m
332 CHRISTIAN DIRECTORY. [PART IV.
strict justice be according to the true meaning of the par* ties. Therefore if a carrier that undertaketh to secure it, loseth it ; he loseth it to himself. Or if one that it is lent to on that condition (explicit or implicit) lose it, it is to himself. But if a friend to whom you are beholden for the carriage^ lose it^ who undertook no more than to bestow his labour, the loss must be yours ; yea, though it was his neg- ligence or drunkenness that was the fault ; for you took him and trusted him as he is. But if a servant or one obliged to do it by hire, do without any other agreement, only undertake to serve you in it, and loseth it, the law or custom of the country is instead of a contract ; for if the law or custom lay the loss on him, it is supposed that he consented to it in consenting to be your servant ; if it lay it on you, it is supposed that you took your servant on such terms of hazard. But if it be left undecided by law and custom, you may make your servant pay only so much as is a proportionable penalty for his fault, but no more, as any satisfaction for your loss ; except you agreed with him to repay such losses as were by his default. And when it is considered what strict justice doth require, it must also be considered what charity and mercy do require, that the poor be not oppressed.
Tit. 7. Directions to Merchants, Factors, Chaplains, Travellers,
that live among Infidels.
Qiiest. I. 'Is it lawful to put one's self, or servants, especially young unestablished apprentices, into temptations of an infidel country (or a Popish), for the getting of riches, as merchants dd • ? '
Answ. This cannot be truly answered without distin- guishing, 1. Of the countries they go from. 2. Of the places they go to. 3. Of the quality of the persons that go. 4. Of the causes of their going.
I. Some countries that they go from may be as bad as those that they go to, or in a state of war, when it is better be absent, or in a time of persecution, or at least of greater
« Leg. Steph. Vinan.Pigh. in Hercule prodigo, pp. 1:>0**132. Cut peregrin- tio dulcis est, non amat patriani : si dulcis est patria, amara est peregiioitio* iiugustine*
DHAP. XIX.] CmtlSTIAN POLITICS. 333
temptation than they are like to have abroad. And some are contrarily as a paradise in comparison of those they go to^ for holiness and helps to heaven, and for peace and opportunities of serviceableness to God and Uie public good.
II. Some countries which they may go to, may have as good helps for their souls as at home, if not by those of the religion of the nation, yet by Christians that live among them, or by the company which goeth with them ; or at least there may be no great temptations to change their religion, or debauch them, either through the civility or moderation of those they live among, or through their sot- tUh ignorance or viciousness, which will rather turn men's hearts c^ainst them. But some countries have so strong temptations to corrupt men's understandings through the Bubtilty. of seducers, and some** have such allurements to debauch men, and some such cruelties to tempt them to deny the truth, that it is hard among them to retain one's innocency.
III. Some that go abroad are understanding, settled Christians, able to make good use of other men's errors, and sins, and ill examples or suggestions, and perhaps to do much good on others ; but some are young, and raw, and inexperienced, whose heads are unfurnished of those evi- dences and reasons by which they should hold fast their own profession, against the cunning reasonings of an adversary, and their hearts are unfurnished of that love to truth, and that serious resolution which is necessary to their safety, and therefore are like to be corrupted.
IV. Some are sent by their princes as* agents or ambas- sadors on employments necessary to the public good : and some are sent by societies on business necessary to the ends of society : and some go in case of extreme poverty and necessity, having no other way of maintenance at home : and some go in obedience to their parents and masters that com- mand it them : and some go to avoid the miseries of a war^ or the danger of a sharp persecution at home, or the greater temptations of ^ debauched or seducing age, or some great temptations in their families. But some go for fancy, and iome for mere covetousness, without need.
334 CHRISTIAN DIRECTORY. [PART IV.
By these distinctions the case may be answered by men that are judicious and impartial. As>
1. Affirm. 1. It is lawful for ambassadors to go anKHig infidels, that are sent by princes and states ; because tke public good must be secured.
2. It is lawful for the agents of lawful societies or tra- ding companies to go {* cseteris paribus/ the persons being capable); because trade must be promoted/which tendeth to the common good of all countries.
3. It is not only lawful, but one of the best works in the world, for fit persons to go on a design to convert the poor infidels and heathens where they go. Therefore the preachers of the Gospel should not be backward to take any opportunity, as chaplains to ambassadors, or to fac- tories, SCiC., to put themselves in such a way.
4. It is lawful for a son or servant (whose bonds extend to such a service) to go in obedience to a superior's com- mand ; and God's special protection may be trusted in a way of obedience.
6. It is lawful for one in debt to go, that hath probable hopes that way and no other to pay his debts. Because he is a defrauderif he detain other men's money, while a lawful way of repaying it may be taken.
6* It is lawful for a duly qualified person to go in case of extreme poverty, to be able to live in the world ; and that poverty may be called extreme to one that was nobly born and educated, which would be no poverty to one that was bred in beggary.
7. It is lawful for a well qualified person, who desireth riches to serve God, and to do good with, to go in a way of trading, though he be in no poverty or necessity himself. Because God's blessing on a lawful trade may be desired and endeavoured, and he that should do all the good he can, may us^e what lawful means he can to be enabled to do it And other men's wants should be to us as our own, and therefore we may endeavour to be able to relieve them.
8. In a time of such civil war, when a man knowethnot which side to take, it may be better for some men to live abroad ; yea, among infidels.
9. There is little to dissuade a man whose trade leadeth him into a country that '\& bettet \\v^.w\v\% cy>Nw, or so sottish
CHAP. XIX.] CHRISTIAN POLITICS. 335
!■ as to have small temptation, and that hath the company of faithful Christians, with which he may openly worship God,
7 and privately converse to his spiritual edification.
2 " 10. In urgent cases one may go for a time, where he can have no use of public church-worship, so be it he have
( private means and opportunities of holy living.
I IL Itis lawful on less occasions to leave one's own
1^ country in a time of debauchery, when temptations at home are greater thanthose abroad, or in time of such persecution
^ as may lawfully be avoided, than at another time.
. 12. A settled Christian may go more safely, and there-
, ' fore lawfully on smaller urgencies, than a young, raw, lust-
1 fill, fanciful, unsettled novice may.
II. Neg. 1. It is not lawful for any one to seek riches or trade abroad or at home, principally for the love of riches, to raise himself and family to fulness, prosperity or dignity : though all this may be desired when it is a means to God's service and honour, and the public good, and is desired principally as such a means.
2. It is not lawful to go abroad, especially into infidel or Popish countries, without such a justifiable business, whose commodity will suffice to weigh down all the losses and dangers of the remove.
3. The dangers and losses of the soul are to be valued much above those of the body and estate, and cannot be
^weighed down l)y any mere corporal commodity. ' 4. It is more dangerous usually to go among Turks and heathens (whose religion hath no tempting power to seduce men) than among Socinians or Papists, whose errors and sins are cunningly and learnedly promoted and defended.
5. It is not lawful for merchants or others for trade and lore of wealth or money, to send poor raw, unsettled youths into such countries where their souls are like to be notably endangered, either by being deprived of such teaching and church-helps which they need, or by being exposed to the dangerous temptations of the place ; be- cause their souls are of more worth than money.
6. It is not lawful therefore for master or servant to rentare his own soul in such a case as this last mentioned ; that is, 80 far as he is free, and without necessity doth it only for coomiodity sake.
33tf CHRISTIAN DIRECTORY. [pART IV.
7. We may not go where we cannot publicly worship God, without necessity, ov some inducement from a greater good.
8. The more of these hindrances occur the greater is the sin : it is therefore a mere wilful casting away of their own souls, when unfurnished, unsettled youths (or others like them) shall for mere humour, fancy, or covetousness leave such a land as this, where they have both public and private helps for their salvation, and to go among Papists, infidels or heathens, where talk or ill example is like to endanger them, and no great good can be expected to countervail such a hazard, nor is there any true necessity to drive them, and where they cannot publicly worship God, no, nor openly own the truth, and where they have not so much as any private company to converse with, that is fit to further their preservation and salvation, and all this of their own accord. Sec.
Qfivsi. II. ' May a merchant or ambassador leave his wife, to live abroad ? '
Answ, ] . We must distinguish between what is necessi- tated, and what is voluntary. 2. Between what is done by the wife's consent, and what is done without. 3. Between a wife that can bear such absence, and one that cannot 4. Between a short stay, and a long or continued stay.
1. The command of the king, or public necessities, may make it lawful, except in a case so rare as is not to be Bop- po«od (which therefore I shall not stand to describe). For though it be a very tender business to determine a diffe^ ence between the public authority or interest, and family reialMMift and intaett, when they are contradictory and
yet here it aeemeth to me, tbat the prince vf dispose of a nuin contrary to the lift of Ui wife ; 3fea, though it would occasion k«r ^Mtity. 2. Or her understanding. 3. 4 ^htt^h the coigugal bond do make mM l«i<MMflflab« For, 1. The king and public i%am wm to kaaid his own life, and there- in MM of war, be may be sent to sea, or M;bMii Iwm his wife (as Uriah did) and thought tliat no mairied nMB Via wife's consent? 3.
CHAP. XIX.] CHRISTIAN POLITICS. 337
fiecause as the whole is more noble than the pa^rt, s6 be that marrieth obligeth himself to his wife, but on supposition that he is a member of the commonwealth, to which he is still more obliged than to her«
2. A man may for the benefit of his family leave his wife for travel or merchandize, for a time, when they mutually consent upon good reason that it is like to be for their good*
3. He may not leave her either without or with her own consent, when a greater hurt is like to come by it, than the gain will countervail. I shall say no more of this, because the rest may be gathered from what is said in the cases about duties to wives, where many other such are handled^
. * Quest, III. * Is it lawful for young gentlemen to travel in other kingdoms, as part of their education^ ? *
Answ. The many distinctions which were laid down for answer of the first question, must be here supposed, and the answer will be mostly the same as to that, and therefore need not be repeated^
1 . It is lawful for them to travel that are necessarily driven out of their own country, by persecution, poverty, or any other necessitating cause*
2. It is lawful to them that are commanded by their pai- rents (unless in former excepted cases, which I will not stay to hame).
3. It is the more lawful when they travel into countries as good or better than their own, where they are like to get more good than they could have done at home.
4. It is more lawful to one that is prudent and firmly settled both in religion, and in sobriety and temperance, against all temptations which he is like to meet with, than lo one that is unfurnished for a due resistance of the temp- tations of the place to which he goeth.
6. It is more lawful to one that goeth in sober, wise and godly company, or is sent with a wise and faithful tutor and overseer, than to leave young, unsettled persons to them^ selves.
6. In a word, it is lawful when there is a rational pro- bability, that they will not only get more good than hurt <for that will not make it lawful), but also more good than they could probably have other ways attained.
' Lege Eurjcic. Pateani Orat. 9, VOL. VJ. Z
CHRISTIAN DIRECTORY. [PART IV.
11. But the too ordinary course of young gentkmea's travels out of England now practised, I take to be but i most dangerous hazarding, if not a plain betraying them to utter undoing, and to make them afterwards the plagwsrf their country, and the instruments of the common calamity. For, 1. They are ordinarily sent into coontrics far wone and more dangerous than their own, where the temptatioos are stronger than they are fit to deal with ; into some coun- tries where they are tempted to sensuality, and into soine where they are tempted to popery or infidelity- In 80« countries they learn to drink wine instead of beer ; and am- ing from the smaller sort to the stronger, if they tuni not drunkanls, they contract that appetite to wine and stfong drink, which shall prove (as Clemens Alexandrinns calledi gluttony and tippling,) a throat-madness, and a beUy-derl and kf?ep them in the sin of gulosity all their days. Andn somo countries they shall leam the art of gluttony, to jas- per thoir pits incurious, costly, unconth feshions, and to dirs8 themselves in novel, fantastical garbs, and to makea business of adorning themselves, and setting themsehcs forth with prv^ud and procacions fancies and afiections,tOK lookt^) u|H>n a$ comely persons to the eyes of otheis. h »\^Hfr cvMiutrics they shall learn to waste their precioashom lu stAjiv-pUys. anvi v;iin spectacles, and ceremonies^ stt»- ihinc^ and visits, and to equaliie their hie with death, aiul l\^ hvv tv^ k«» u»e and benefit to the world than the hone lh«t \N]irm(h iWsa. In no«t rauntries they shall leam either H^ yiraur nipUKil ^nilux^ss^ » the homonr of m few mdm- «M!r t^H^ Mni b^ wts^r tbuL te befieve God, or obey l» wWm^iW; wat kwt ti> cd?w iadilK-ffeBt and cold in Uf iiMhiMa«ad |«Ktkw: fcv when they shall see VwfU^
T$mi ciiiMh imiii^ oneanoAc^f •lal %» dOL 9ifticMtt. » Koaii]^ bat a ■It' ^ MilMnHHttn. Aaai ■hiu they shoK i^lM^M^ wdl W^ aw :iUMtf a icunL in one coontiy, •
and how finra
^tifc.iastb« with.) tto .
CHAP,. XIX.] CHRISTIAN POLITICS. S39
first accuBtometb them to a neglect of holiDcas, and then draweth their minds to a more low, indifierent opinion of it, uid to think it unnecessary to salvation. For they will not believe that so few shall be saved as they find holy in the world : and then they grow to think it but a fancy sund trou- bler of the world.
And it addetb to their temptation, that they are obliged by the carnal ends which drew them out, to be in the worst and most daagerous company and places, that is, at princes' courts, and among the splendid gallantry of the world : forit is the fashions of the great ones which they must see, and of which when they come home they must be able to dis* jcourse : so that they must travel to the pest-houses of pomp Mid lust, of idleness, gluttony, drunkenness, and pride, of atheism, irreligiousness, and impiety, that they may be able to glory what acquaintance they have got of the grandeur And gallantry of the suburbs of hell, that they may represeat the way to danmation delectable and honourable to others, a0 well as to themselves ^.
But the greatest danger is of corrupting their intellect
tuals, by converse with deceiyers where they come ; either
infidels, or juggling Jesuits and friars : for when those are
purposely trained up to deceive, how easy is it for them to
.flilence iraw and unfurnished novices, (yea, even where all
their five senses .must be captivated, in tibe doctrine of tran-
Aubstantiation). And when they are silenced they must
yield: or at least they have deluding stories enough of the
^antiquity^ universality, infallibility, unity of their church,
iwitfa a multitude of lies of Luther, Calvin, Zuinglius, and
other ^reformers, to turn their hearts and make them yield.
. But yet that they may be capable of doing them the more
m&nAce, ihey sure instructed for a time to dissemble their
perrersion, aod ito «erve the Roman pride and faction in a
. Protestant garb and name.
Specially when they come to Rome, and see its glory,
•ad the monuments of antiquity, and are allured with their
fl^endour aad civilities^ and made to believe that all the
-reports of their inquisitions and cruelties are false, this fur*
theredi the fascination of inexperienced youths.
2» And usually all this while the most of them lay by
f . Rend Bishop Hall's ** Quo Vadis " on this subjectk
340 CHRISTIAN DIRECTORY. [PART IV.
all serious studies, and all constant employment, and make idleness and converse with the idle and with tenapters, to be their daily work. And what a mind is like to conie to, which is but one half year or twelve months accustomed to idle- ness, and to vain spectacles, and to a pleasing converse with idle and luxurious persons, it is easy for a man of any ac- quaintance with the world, or with human nature to conjec- ture.
3. And they go forth in notable peril of their health or lives. Some fall into fevers, and die by change of air and drinks : some fall into quarrels in taverns, or about their whores, and are murdered. Some few prove so stedfast against all the temptations of the Papists, that it is thougbt conducible to the holy cause that they should be killed in pretence of some quarrel, or be poisoned. Some by drink- ing: wine, do contract such a sickness, as makes their lives uncomfortable to the last. And the brains of many are so heated bv it. that thev fall mad.
4. And all this dan^rer is principally founded in the qua- lity of the jH^n^ous sent to travel ; which are ordinarily emp- ty lads, between ei^hiern and twentr-four vears of age, which IS the lime ot ihe devil's chief adTantage ; when na- turally thcv ar^" pro::e to tho*e vice* which proTe the ruin of the most, ihou^^h voa tike rhe greatest care of themthtt \ou car. *. 1 . Their lusc is chi^a ia the highest and most un- t;jitt^\i n^^ C Their appecices to pleasing meats and drinks ;ftrv ih^u $(rvrtc:v$c. 3. Their tz\?licsome inclinations to »|vn:^ and rvcrxfiittofi> ;ir« ihes. :s:Tt*atesc. 4. And ignoniit aind pcvoftcivHi.^ pctd« b^^ixunedr tosea to sor, o. All thingi llMai^wtwt vibe aBM£rauuu« cbea;^FCCo seem excelloitto 'VigrMMiNi ^''ibe OH^v«Icy ot'dnf macter as to them^iriio »<wdh AM^pt> b«d.^c«« aifii byicasott of the ftise o-
ftwiaaisi. cc v&9im poo^p. and co■l^
>ji>ftpinuir^ caipr vcoM be cooformed.- fi-
av «sK«ieiniu&r bBcItnied to think aO
M» Qtf ^ Bk£^ jod to be Terr eattr
M^ Wna ^^wfc^^y^l^m>. joii vtik ca ^eir own cyei:
lUl' ^tfnmife^ inmlftKC mok dior hr dae wosiaf>
CHAP. XIX:.] CHRISTIAN POLITICS. 34^1
cause it so much affects themselves. 7. But above all, they are yet unfurnished of almost all that solid wisdom, and set- tled holiness, and large experience, which is most necessary to the improvement of their travels, and to their resistance of all these temptations. Alas ! how few of them are able to deal with a Jesuit, or hold fast their religion against these deceivers! If the very vices, the ambition, the carnal poli- cies and pomps, the filthiness and worldliness of the Roman clergy did not become a powerful preservative to men's minds against the temptations which would draw them to their way, and if the atheism, infidelity, whoredoms, and profaneness of Papists did not become antidotes, how few were like to return uninfected ! And because the Jesuits know that they can never take this stumblingblock out of the way, therefore too many of them have thought best to debauch those first whom they would proselyte, and recon- cile tbem first to plays, and drunkenness, and whoredoms, that so the dislike of these may not hinder their reconcilia- tion with the kingdom of Rome ; yea, that a seeming neces- sity of a priest's pardon, may make it seem necessary to be- COi&e their subjects.
Aud as unfurnished are these young travellers usually to
l^ist the temptations to this sensuality, lust and pomp, as
l^ose of popery : so that they are perfidiously sent into a
' Mstrhbuse^ when they are iii the greatest disposition to be
' wfeot^d* And if they come not home drunkards, gluttons,
. -':l|iilieaters, idle, prodigal, proud, infidels, irreligious, or Pa-
'tf^lffi$tB, it is little thanks to those perfidious parents, who thus
1|j|Mlvform their promise for them in baptism, by sending them
. rio-ifatan's schools and university to be educated.
^ on.; Whereas if they were kept to their due studies, and un-
-l@|fcw^bolj government at home, till they were furnished with
»nnd religious knowledge, and till they were rooted in ho-
i>.aiid in a love to a pious, sober life, and till they had
4 9^ietUed hatred of intemperance and all sin, and till they
I jBimap of the places, persons, and affairs of the world
"^ imprinted on their minds by study and due information,
i|; Ad^sessary travel would be more safe: and then they
lUL be in a capacity to learn wisdom from other men**^
Mid.yirtue from other men's vice, aad piety from otbi
mpiety ; which novices are rather a)pt to Vca\\»X^^ .
342 CHRISTIAN DIRECTORV. [PART IV.
5. And in the mean time the loss of all the helps which they should have at home, doth greatly tend to their des- truction. For they oft travel into coontries, where they shall have no public worship of God which is lawful, or which they understand : or if they have, it is usually cold preaching and dull praying, when they have need of the best, and all too little. And they have seldom such pioas society to edify and quicken them by private converse, u they have, or might have, here at home ; and seldom coat into such well-ordered, religious families. And if humiB nature be prone to infection by temptations, and so avcRt to holiness, that all means is too little, and even in the best families folly and sensuality, and a distaste of godlinea, often thrive ; (as unsown weeds overspread the garden, what with great cost and labour only better things were sowed:; what then but sin and misery can be expected from tho» that by their own parents are banished from their natift country, (not so well as into a wilderness, but) into the pei- tilent, infected countries of the world ?
I would ask those parents that plead for this crime ui cruelty as a kindness ; are you no wiser or better yoursdf» than the company into which your send you children ? Cm you teach them and educate them no better, nor give thai better examples than they are like to have abroad ? Ob you set them on no better work, for the improvement of " time ? If not, why do you not repent of this your si and misery, and reform yourselves? If you can, why you then betray your children ? Or if you cannot, are 1 no schoolii«no learned and pious men, no religious families aii company at home» in your own land, where you might jia^ Ihwa to batter advantage, than thus to expose them to Ar
£ Undoubtedly there are ; and such as may he hi I U ia not the smallefti part of the guilt and iiMllki^ ai^ atnt abroad without due oversight (•Wl* Twy ikat d<^ hut gt*i them some sober or hoiitf ^W totllMd iWm^M^^ome sober companion, think ll^ •*• WhI ; wWa a« ih^ry had need of some divine « * ft^^M VMmu^« i^^y. prudence, and exper— " iij^ ^iHH rNfl^mo^ a«d <4^y « that may take the
CHAP. XIX.] CHRISTIAN POLITICS. 343
sight of theaij and he res^dy to answer any sophist that would seduce them. But the charge of this is thought too great, for the safety of their own children, whom they themse^lves expose to a necessity of it.
I know that carnal minds will distaste all this, and have objections enough against it, and reasons of their own, to make it seem a duty to betray and undo their children*s aouls,aiHl to break their promise made for them in baptism ; " All this is but our preciseness : they must have expe- rience and know the world, or else they will be contempti- ble ' tenebriones' or ow}s ! Whenever they go it will be a temptatioaj ajid such they must have at home ; there is no otheor part of their age so fit, or that can be spared, and we muat trust Qod with them wherever they are, and they that will be bad, will be bad in one place as well as another ; and many ar^ as bad that stay at home.'' And thus ' quos per- dere vult Jupiter hos dementat :' yea, the poor children and commonwealth must suffer for such parent's sottish fQlly« And well saith Solomon, " The rich man is wise in his own conceit '^Z' And because it is not reason indeed but pride, and the rich disease and carnality which is here to be con- filted, I shall not honour them witb a distinct, particular ansvver ; but only tell them. If all companies be alike, send ij^em to Bedlam or to a whore-house. If all means be alike, lei them be Janizaries, apd bred up where Christ is scorned : if you think they need but little helps, and little watching, it seems you neyer gave them pipre. And it is a pity you should have children, before you know what a man is, and how much nature is corrupted, and how much i^ needful to its recovery. And it is a pity that you dedicated them to God in baptism, before you believed Christ, and knew what you did# apd engaged them to renounce the worlds the flesh and the devil, under a crucified Christ, while you purposed like hypocrites to train them in the school and service of the wqrld> ^he fl^sh, and the devil, and in the contempt of the CTQss Qf Christ, or of a holy, mortified life. And if all ages b0 alike, and novices be equal to experienced persons, let the scholars rule their master, and let boys be parliftment men and judges, and let them be your guides at home ? And if acquaintance with courtship and the customs of the worl<4,
^ ProvtXXfJiLll.
JM4 CHRISTIAN DIHBCTORY. [PABT IV.
and the reputation of such acquaintance, be worth the ha- zarding; of their souls, renounce God, and give up yon nainen to mammon, and be not such paltry hypocrites, as to profttsH that you believe the ScriptureB, and stand to jror baptismul vows, and place your hopes in a crucified Chriit, and yon r happiness in God's tivour and the life to cone. And if the preaching of the Gospel, and all such religion helpN be unnecessary to your unsettled children, dissenbie not by Eoing to church, as if you took them to be neceBBuy to ynnntdves. In a word, 1 say as Elias to the Israetitea, " Why hiilt vf between two opinions? If God be Goi, follow him." If the world be God, and pride and sensuthly and the world's applause be your felicity, follow it, and lei it bo your children's portion. Do you not see more wiie, and learned, and holy, and serviceable persons among w, proportionably in church and state, that were never sentftr an education among the Papists and profane, than of tadi as were ?
Rut I will proceed to the Directions which are necenujp to those that must or will needs go abroad, either as aa- chant;, lactors, or as tiavellers.
Ihrtct. I. * Be sure that TOO go not without a clear WW- rant iVom God : which mast be (all things lud together) ■ i;rrat pKibabiliir. in the jsdsment of hnpartial, experienced, wi$e nirn. that you may get or do more good than yoa wet* like to hare done at home.' For ifyoa go sinfully withMt a call or wamat. yon pat yamntitf out of God's protectiaa, » iHKll M n TO« is : that a, yon fbifcit it : and whatenr a yoa. it wiU arm toor accusing consciences to
Sead with 10V duidrcB that travel, bow
tatflr or o«erseer h is afore deaenbel:
4mh er y««« apywticie* iMo as eood companj M
iW hsi part of aO their di-
CHAP, XIX.] CHRISTIAN POLITICS. 345
have no great lust or fancy to wander^ and lose their time, without necessity ; for they will know, that there is nothing, better (considerably) to be seen abroad, than is at home ; that in all countries; houses are houses, and cities are cities, and trees are trees, and beasts are beasts, and men are then, and fools are fools, and wise men are wise, and learned men are learned, and sin is sin, and virtue is virtue. And these things are but the same abroad as at home : and that a grave is every where a grave, and you are travelling towards it, which way ever you go. And happy is he that spendeth his little time so, as may do God best service, and best pre- pare him for the state of immortality.
Direct, iv. 'If experience of their youthful lust and pride, and vicious folly, or unsettled dangerous state, doth tell you plainly, that your child or apprentice is unfit for travel, venture ihem not upon it, either for the carnal orna- ments of education, or for your worldly gain/ For souls that cost the blood of Christ, are more precious than to be sold at so low a rate : and especially by those parents and masters that are doubly obliged to love them, and to guide them in the way to heaven, and must be answerable fbt them.
Directs v. * Choose those countries for your children ta travet in, which are soundest in doctrine and of best exam*' pie, and where they may get more good than hurt ; and ven- ture them not needlessly into the places and company of greatest danger ; especially among the Jesuits and friars, or subtle heretics, or enemies of Christ.
Direct, vi. * Study before you go, what particular temp* tations you are like to meet with, and study well for parti- cular preservatives against them all : as you will not go into a place infected with the plague, without an antidote/ It is no small task, to get a mind prepared for travel.
Direct, vii. ' Carry with you such books as are fittest for your use, both for preservation and edification :' As to preserve you from Popery, Drelincourt's and Mr. Pool's small Manual : for which use my '' Key for Catholics," and ** Safe Religion," and " Sheet against Popery " may not be useless. And Dr. Challoner's '' Credo Ecclesiam Catho- licam/' is short and very strong. To preserve you against infidelity, " Vander Meulin,"in Latin, an^ GtotW^^tA/vc^
A
346 CHRISTIAN DIRECTORY. [PART IV,
English my '' Reasons of the Christian Religion/' may not be unfit. For your practice, the Bible and the '* Praoticft of Piety/' and Mr. Scudder's " Daily Walk/' aud Mr. Rey- ner's " Directions, " and Dr. Ames's '* Cases of Coil« science/'
Direct, viii. ' Get acquaintance with the most able re- formed divines, in the places where you travel and make a9e of their frequent converse, for your edification and defeno^.* For it is the wisest and best men in all countries wheore you oome, that must be profitable to yoti, if any.
Direct. IX. ' Set yourselves in a way of regular study if you are travellers, as if you were at home, and on a course of regular employment if you are tradesmen, and make not mere wandering and gazing upon novelties, your trade and business ; but redeem your time as laboriously as you would do in the most settled life.' For time is precious, wherever you be ; and it must be diligence every where that must cause your proficiency ; for place and company will not do it without your labour. It is not an university that will make a sluggish person wise, nor a foreign land that will furnish a sensual sot with wisdom : * Ccelum non animum mutant qui trans mare currunt/ There is more ado neQes- sary to make you wise, or bring you to heaven, than to go long journies, or see many people.
Direct, x. ^ Avoid temptations : if you acquaint your* selves with the humours, and sinful opinions, and fashions of the time and places where you are, let it be but as tbe Lacedemonians called out their children to see a drunkard, to hate the sin ; therefore see them, but taste them not, as you would do by poison or loathsome things.' Once or twice seeing a folly and sin is enough. If you do it fire- quently, custom will abate your detestation, and do much to reconcile you to it.
Direct, mi. * Set yourselves to do all the good you can to the miserable people in the places where you come.' Furnish yourselves with the aforesaid books and arguments, not only to preserve yourselves, but also to convince poor infidels and Papists. And pity their souls, as those that believe, that there is indeed a life to come ; where happiness and misery, will shew the difference between the godly and tile wicked. Especially merchants and factors, yiho live
CHAP. XIX.] CHRIS^TIAN POLHTICS. 347
constantly among the poor ignorant Christians^ Armenians^ Greeks, Papists, who will hear them ; and among heathens (in Indositan and elsewhere) and Mahometans (especially the Persians, who allow a liberty of discourse). But abo?e ftll, the chaplains of the several embassies and factories. O what an opportunity have they to sow the seeds of Chris- tianity, among the heathen nations ! and to make known Christ to the infidel people where they come ! And how heavy a guilt will lie on them that shall neglect it ! And how will the great industry of the Jesuits rise up in judg- ment against them and condemn them !
Direct, xii. * The more you are deprived of the benefit of God's public worship, the more industrious must you be, in reading Scripture and good books, «nd in secret prayer, and meditation, and in the improvement of any one godly friend that doth accompany you to make up your loss, and to be instead of public means.' It will be a great comfort among infidels, or Papists, or ignorant Greeks, or profane people, to read sound, and holy, and spiritual books, and to confer with some one godly friend, and to meditate on the sweet and glorious subjects, which from earth and heaven are set before us ; and to solace ourselves in the praises of God, and to pour out our suits before him.
Direct, xiii. ' And that your work may be well done, be sure that you have right ends ; and that it be not to please a ranging fancy, nor a proud, vain mind, nor a covetous de- sire of being rich or high, that you go abroad ; but that you do it purposely and principally to serve God abroad, and to l^e able to serve him the better when you come home, with your wit, and experience, and estates.^ If sincerely you go for this end, and not for the love of money, you may expect the greater comfort ^
Direct, xiv. * Stay abroad no longer than your lavrful ends and work do require : and when you come home, let it be seen that you have seen sin, that you might hate it ; and that by the observation of the errors and evils of the world, jovi love sound doctrine, spiritual worship, and holy, sober, and righteous living, better than you did before ; and that
* Peregrinatio omuis obscura et sordida est ib quorum iodustria in patria potesit esse illustris. Ck.
348 CHRISTIAN DIRECTORY. [PART IV.
you are the better resolved and furnished for a godly ^ exem- plary, fruitful life.
One thing more I will warn some parents of; who send their sons to travel to keep them from untimely marrying, lest they have part of their estate too soon : that there are other means better than this, which prudence may find put: if they would keep them low, from fulness and idleness/ and bad company, (which a wise, self-denying, diligent man may do, but another cannot,) and engage them to as much study and business (conjunct) as they can well perform, and when they must needs marry, let it be done with prudent, carefiil choice ; and learn themselves to live somewhat lower, that they may spare that which their son must have, this course would be better than that hazardous one in quea^ tion.
CHAPTER XX.
Tit. 1. Motives and Directions against Oppression.
Oppression is the injuring of inferiors, who are unable to resist, or to right themselves ; when men use power to bear down right. Yet all is not oppression which is so called by the poor, or by inferiors that suflFer : for they are apt to be partial in their own cause as well as others. There may be injustice in the expectations of the poor, as well as the ac- tions of the rich. Some think they are oppressed, if they be justly punished for their crimes ; and some say they are oppressed, if they have not their wills, and unjust desires, and may not be suffered to injure their superiors : and many of the poor do call all that oppression, which they suffer from any that are above them, as if it were enough tb prove it an injury, because a rich man doth it ; but yet oppression is a very common and a heinous sin *.
There are as many ways of oppressing others, as there are advantages to men of power against them. But the principal are these following.
1. The most common and heinous sort is the malignant
' In omnicertamine qui opulentior est, etiamsi accipit injuriara, tamen quia pl<u potest, i'acere videtur. Salust. \u 3wgaUVv.
CHAP. XX.] CHRISTIAN POLITICS. 349
injuries and cruelties of the ungodly against men that will not be as indifferent in the matters of God and salvation as Aemselves ; and that will not be of their opinions in reli-^ gion, and be as bold with sin, and as careless of their souls ta they. These are hated, reproached, slandered, abused, end some way or other persecuted commonly wherever they live throughout the world. But of this sort of oppression I have spoken before.
2. A second sort is the oppression of the subjects by thei)r rulers ; either by unrighteous laws, or cruel executions, 0ir unjust impositions or exactions, laying on the people greater taxes, tributes or servitude, than the common good retjuireth, and than they are able well to bear. Thus did Pharaoh oppress the Israelites, till their groans brought down God^s vengeance on him. But I purposely forbear to meddle with the sins of magistrates.
3. Soldiers also are too commonly guilty of the most inhu- man, barbarous oppressions ; plundering the poor country- men, and domineering over them, and robbing them of the fruit of their hard labours, and of the bread which they should maintain their families with, and taking all that they can lay hold on as their own. But (unless it be a few that are a wonder in the world) this sort of men are ^o barbarous and inhuman, that they will neither read nor regard any counsel that I shall give them. (No man describeth them better than Erasmus.)
4. The oppression of servants by their masters I have said enough to before : and among us, where servants arQ free to change for better masters, it is not the most common sort of oppression ; but rather servants are usually negligent and unfaithful, because they know that they are free : (ex- cept in the ease of apprentices).
5. It is too common a sort of oppression for the rich in all places -to domineer too insolently over the poor, and force them to follow their wills, and to serve their interest be it right or wrong: so that it is rare to meet with a poor man that dare displease the rich, though it be in a cause where God and conscience do require it. If a rich man wrong them, they dare not seek their remedy at law, because he will tire them out by the advantage of his friends and wealth ; and either carry it against them, be his cause uev^x
V
340 CHRIiTTiAN DIRECTORY. [PART IV.
to finjwt, OP lengthen the suit till he hath «adaiie tkem* and farced them ta submit to his oppresBsiag mil.
6. Especially unmerciful landlords af e the comsMHi aad sodre oppressors of the countrymen : if a few men can but get money enough to purchase all the land in a country, they think that they may do with their own as they list, and set such hard bargains of it to their tenants, that they are all but as their servants, yea, and live a more troublesome Ufe than servants do; when they have laboured hard all the year, they can scarce scrape up enough to pay their land- lord's rent ; their necessities are so urgent, that they haT« not so much as leisure, to pray morning or evening in their families, or to read the Scriptures, or any good book; nor scarce any room in their thoughts for any holy things: their minds are so distracted with necessities and cares, that even on the Lord's day, or at a time of prayer, they caa hardly keep their minds intent upoa the sacred work which they have in hand : if the freest minds have much ado to keep th^ thoughts in seriousness and order, isx moditatioa, or in the worshipping of Grod- ; how hard must it neecte be to a poor oppressed man, whose body is tired with weari- some labours, and his mind distracted widi continual cares, how to pay his rent, and how to have food and raiment for his family ? How unfit is such a troubled, discootented per- son, to live in thankfulness to Grod, and in his joyful praises 1 Abundance of the voluptuous great ones fof the world, do use their tenants and servants, but as their beasts, as if they had been made >anly to labour and toil for them, and it were their chief felicity to fulfil their will, and live upon their favour.
Direct, i. ' The principal means to overcome this sin, is to understand the greatness of it.' For the flesh persfuadeth carnal men, to judge of it according to their selfish interest, and not according to the interest of others, nor accordiiig to the true principles of charity and equity ; and so diey justify themselves in their oppression.
Consid. I. That oppression is a sin not only contrary to Christian charity and self-denial, but even to humanity itself. We are all made of one earth, and have souls of the same kind : there is as near a kindred betwixt all mankind, as a specifical identity : as between one sheep, one dove, one
CHAP. XX.] CHRISTIAN POLITICS. 351
angel and another : as between several drops of the same water, and several sparks of the same fire ; which have a natural tendency to union with each other. And as it is an inhuman thing for one brother to oppress another^ or one Htember of the same body to set up a proper interest of its own, and make all the rest> how painfully soever, to serve diat private interest : so is it for those men who are children of die same Creator. Much more for them who account thems^ves members of the same Redeemer, and brethren in Christ by grace and regeneration, with those whom they oppress. " Have we not all one Father? Hath not one Grod created us? Why do we deal treacherously every man against his brother, by profaning the covenant of our fathers **?" ** If we must not lie to one another, because we are members one of another ^." *' And if all the mem- bers must have the same care of one another^ ;" surely then thiey mustitot oppress one another.
2. An oppressor is an antichrist and an antigod ; he is contrary to God, who delighteth to do good, and whose boonty maintaineth all the world ; who is kind to his ene- mies, and causeth his sun to shine, and his rain to fall on the JHSt and on the unjust : and even when he afflicteth doth it aff tmwillingly, delighting not to grieve the sons of men *. He is contrary to Jesus Christ, who gave himself a ransom for his enemies, and made himself a curse to redeem them from the curse, and condescended in his incarnation to the nature of nton, and in his passion to the cross and su£Pering which they deserved ; and being rich and Lord of all, yet made himself poor, that we by his poverty might be made rich. He endured the cross and despised the «hame, and made himself as of no reputation, accounting it his honour and joy to be the Saviour of men's souls, even of the poor and despised of the world. And these oppressors live as if •they were made to afflict the just, and to rob them of Gbd's mercies, and to make crosses for other men to bear, and to tread on their brethren as stepping stones of their own ad^ yaticement. The Holy Ghost is the Comforter of the just arid faithful. And these men live as if it were jtheir calling to deprive men of their comfort.
»> Mai. ii. 10. c Ephes. iv. 25- *^ 1 Cor. xii. "tb.
« PmI. ciNf. Matt. ¥. Lam. Hi.
352 CHRISTIAN DIRECTORY. [PART IV.
3. Yea, an oppressor is not only the agent of the deiil but his image : it is the devil that is the destroyer, and the devourer, who maketh it his business to undo men, and bring them into misery and distress. He is the grand op- pressor of the world : yet in this he is far short of the ma- lignity of men-devils, 1. That he doth it not by force and violence, but by deceit, and hurteth no man till he hath pro- cured his own consent to sin ; whereas our oppressors do it by their brutish force and power. 2. And the devil des- troyeth men, who ate not his brethren, nor of the same kind ; but these oppressors never stick at the violating of such relations.
4. Oppression is a sin that greatly serveth the devil, to the damning of men's souls, as well as to the afflicting of their bodies. And it is not a few, but millions that are undone by it. For as I shewed before, it taketh up men's minds and time so wholly, to get them a poor living in the world, that ^they have neither mind nor time for better things. They are so troubled about many things, that the one thing needful is laid aside. All the labours of many a worthy, able pastor, are frustrated by oppressors : to say nothing of the far greatest part of the world, where the tyranny and oppressi6n of heathen infidels and Mahometan princes^ keepeth out the Gospel, and the means of life ; nor yet of any other persecutors : if we exhort a servant to read the Scriptures, and call upon God, and think of his everlasting state, he telleth us that he hath no time to do it, but when his weary body must have rest : if we desire the masters of families to instruct and catechise their children and servants, and pray with them, and read the Scriptures and other good
. books to them, they tell us the same, that they have no time, but when they should sleep, and that on the Lord's day their tired bodies, and careful minds, are unfit to attend and ply fiiuch work : so that Qecessity quieteth their consciences in their ignorance and neglect of heavenly things, and maketh them think it the work only of gentlemen and rich men, who have leisure (but are farther alienated from it by prosperity,
, than these are by their poverty) : and thus oppression des- tfoyeth religion, and the people's souls as well as their estates.
5. Oppression further endangereth both the souls of
./?
CHAP. XX.] CHRIiiTlAN^ POLITICS. 363
men, and the public peace, and the safety of princes, by tempting the poor multitude into discontents, sedition and insurrections : every man is naturally a lover of himsel': above others : and the poor, as well as the rich and ruleres have an interest of their own which ruleth them ; and they will hardly honour, or love, or think well of them by whom they suffer : it is as natural almost for a man under oppres- sion, to be discontented and complain, as for a man in a fever to complain of sickness, heat and thirst. No kingdom on earth is so holy and happy as to have all or most of the sub- jects such confirmed, eminent saints, as will be contented to be undone, and will love and honour those that undo them. Therefore men must be taken as they are : if '' op- pression maketh wise men mad ®," much more the multi- tude, who are far from wisdom. Misery maketh men des- perate^ when they think that they cannot be much worse than they are. How many kingdoms have been thus fired, (as wooden wheels will be when one part rubbeth too hard and long upon the other). Yea, if the prince be never so good and blameless, the cruelty of the nobles and the rich men of the land, may have the same effects. And in these combustions, the peace of the kingdom, the lives and souls of the seditious are made a sacrifice to the lusts of the op- pressors.
Direct. II. * Consider with fear how oppression turneth the groans and cries of the poor, to the God of revenge against the oppressors.' And go to that man that hath the tears and prayers of oppressed innocents, sounding the alarm to vindictive justice, to awake for their relief. " And shall not God avenge his own elect, which cry day and night to him, though he bear long with them? I tell you, that he wiU avenge them speedily ^.'* " The Lord will be a refuge to the oppressed s." " To judge the fatherless and the oppressed, that the man of the earth may no more op- piess **/' " The Lord executeth righteousness and judg- ment for all that are oppressed*." Yea, God is doubly en- gaged to be revenged upon oppressors, and hath threatened a special execution of his judgment against them above most other sinners : partly as it is an act of mercy and re^
« Eccles. m 7. ^ La^fe xviji. 7, 8. ^ Psal. ir. 9.
b Psal. z. tS. ' P»l* ciii. 6. cxlvi. 7.
VOL. VI. A A
354 CHRISTIAN DIRECTORY. [PART IV.
lief to the oppressed ; so that the matter of -threatening and vengeance to the oppressor, is the matter of God's promise and favour to the sufferers : and partly as it is an act of hiis vindictive justice against such as so heinously break his laws. The oppressor hath indeed his time of power, and in that time the oppressed seem to be forsaken and neglected of God ; as if he did not hear their cries ; but when his pa- tience hath endured the tyranny of the proud, and his wis- dom hath tried the patience of the sufferers, to the deter- mined time ; how speedily and terribly then doth vengeance overtake the oppressors, and make them warnings to those that follow them. In the hour of the wicked and of the power of darkness Christ himself was oppressed and afflict- ed : and " in his humiliation his judgment was taken away ^." But liow quickly did the destroying revenge overtake those bloody zealots, and how grievous is the ruin which they tie under to this day, which they thought by that same mur- der to have escaped ? Solomon saith, he '' considered all the oppressions that are under the snn, and behold the tears of such as were oppressed, and they had no comforter ; and on the side of the oppressors there was power, but they had no comforter ^" Which made him praise the dead and the unborn. But yet he that goeth with David into the sanc- tuary, and seeth the end of the oppressors, shall perceive them set in slippery places, and tumbling down to destruc- tion in a moment ™. The Israelites in Egypt seemed long to groan and cry in vain ; but when the determinate time of their deliverance came, God saith, " I have surely seen the affliction of my people, and have heard their ciy by reason of their task-masters ; for I know their sorrows : and I am
come down to deliver them. Behold the cry of the
children of Israel is come up unto me, and I have also seen the oppression wherewith the Egyptians oppress them V' '* The Egyptians evil entreated us, and laid upon us hard bondage, and when we cried to the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labour, and our oppression **." " For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord ; I will set him in safety from him that puffeth at
kisa. liii. 7. Actsviii. * Eccles. ir. 1. ™ Psal.xxxvii. Ixxifi.
" Exod. iii. 7—9. * Deot. rxTi. 6, 7,
CHAP. JCX.] CHRISTIAN POLITICS. 555
him (or would ensnare him). Thou shalt keep them, O Lord, thou shalt preserve themfromthisgenerationforWerP." '* Trust not therefore in oppression *»." For God is the avenger and his plagues shall revenge the injuries of the oppressed.
Direct, iii. ' Remember what an odious name oppressor* commonly leave behind them upon earth.' No sort of men are mentioned by posterity with greater hatred and con- tempt. For the interest of mankind directeth them here- unto^ and may prognosticate it, as well as the justice of God. However the power of proud oppressors^ may make men afraid of speaking to their faces what they think, yet those that are out of their reach, will pour out the bitterness of their souls against them. And when once death hath tied, their cruel hands, or any judgment of God hath cast them down, and knocked out their teeth, how freely will the distressed vent their grief ; and fame will not be afraid to deliver their ugly picture to posterity, according to their desert. Methinks therefore that even pride itself should be a great help to banish oppression from the worlds What an honourable name hath a Trajan, a Titus, an Antonine, an Alexander Severus ! And what an odious name hath a Nero> a Caligula, a Commodus, a D'Alva, &.c. Most proud men affect to be extolled^ and to have a glorious name survive them when they are dead ; and yet they take the course to make their memory abominable : so much doth sin contra-^ diet and disappoint the sinner's hopes !
Direct, ly* ' Be not strangers to the coiiditioli or coin* plaints of afiy that are your inferiors.' It is the misery of many princes and nobles, that they are guarded about with such as keep all the lamentations of their subjects and te- nants fipom thieir ears ; or represent them only as the mur*" murines of unquiet^ discontented men; so that superiors riiall know no more of their inferiors' case than their atten- dants please ; nor no more of the reproach that falleth upon themselvefft "Their case is to be pitied; but the case of their inferiors more i (for it is their own wilful choice which hath imprisoned their understandings, with such informers $ and it is their inexcusable negligence, which keepeth them from seeking truer information^ A good landlord will bd
366 CHRIiSTIAN DIRECTORY. [PART IV.
familiar with the mecuiest of his tenants^ and will encourage them freely to open their complaints^ and will labour to in- form himself, who is in poverty and distress, and how it Cometh to pass ; that when he hath heard all, he may un- derstand, whether it be his own oppression or bis tenants' fault, that is the cause : when proud, self-seeking men dis- dain such inferior converse, and if they have servants that do but tell them their tenants have a good bargain, and are murmuring, unthrifty, idle persons, they believe them with- out any more inquiry, and in negligent ignorance oppress the poor«
Direct, v. ' Mortify your own lusts and sinful curiosity, which maketh you think that you need so much, as tempt- eth you- to get it by oppressing others/ Know well how little is truly necessary ! And how little nature (well- taught) is contented with ! And what a privilege it is to need but little ! Pride and curiosity are an insatiable gulf. Their daily trouble seemeih to them a necessary accomoda- tion. Such abundance must be laid out on superfluous recreations, buildings, ornaments, furniture, equipage, attendants, entertainments, visitations, braveries, and a world of need-nots, (called by the names of handsomeness, cleanliness, neatness, conveniences, delights, usefulness, honour, civilities, comeliness, &c.) So much doth . carnal concupiscence, pride and curiosity thus devour, that hun- dreds of the poor must be oppressed to maintain it; and many a man that hath many score or hundred tenants who with all their families daily toil to get him provision for his fleshly lusts, doth fiiid at the year's end, that all will hardly perve the turn ; but this greedy devourer could find room for more; when one of his poor tenants could live and maintain all his family comfortably, if he had but so much as his landlord bestoweth upon one suit of clothes, or one proud entertainment, or one horse, or one pack of hounds. I am not persuading the highest to level their gatb and expences equal with the lowest ; but mortify pride, curio- isity and gluttony ; and you will find less need to oppress the poor, or to feed your concupiscence with the sweat and groans of the afflicted.
Direct, vi. 'Be not the sole judge of your own actions in a controverted case ; but if any complain of you, hear
CHAP. XX.]. CHRISTIAN POLITICS^. ' 357
the judgment of others that are wise and impartial in the case.' For it is easy to misjudge where self-interest is con* cemed.
Direct, vii. 'Love your poor brethren as yourselves^ and delight in their welfare, as if it were your own/ And then you will never oppress them willingly; and if you do it ignorantly, you will quickly feel it and give over upon their just complaint; as you will quickly feel when you hurt yourselves, and need no great exhortation to for- bear. *
Tit. 2. Case$ of Conscience about Oppression, especialhf of
Tenants.
Quest. I. Ms it lawful for a mean man, who must needs make the best of it, to purchase tenanted land of a liberal landlord, who setteth his tenants a much better pennyworth than. the buyer can afford/
Answ. Distinguish, 1. Between a seller who understand-* eth all this, and one that doth not. 2. Between a tenant that hath by custom a half-title to his easier rent, and one that hath not. 3. Between a tenant that consenteth and one that consenteth not. 4. Between buying it when a liberal man might else have bought it, and buying it when a worse else .would have bought it. 6. Between a case of scandal, .and of no scandaL
. And so I answer, 2. If the landlord that selleth it expect that the buyer do use the tenants as well aa he hath done, and sell it accordingly, it is unrighteous to do otherwise (ordinarily). 2^. In many countries it is^the custom not to turn out a tenant, nor to raise his rent ; so that many gene- rations have held the same land at the same rent; which though it give no legal title, is yet a half-title in common estitnatien. In such a case it will be scandalous, and infa- moiia, and injurious, and therefore unlawful to purchase it with a purpose to raise the rent, and to do accordingly. 3., In case that a better landlord would buy it, who would use the tenant better than you can do, it is not (ordinarily) law- ful for you to buy it. I either express or imply ' ordinarily' in most of my solutions ; because that there are some excep-
358 CHRIftiTiAN DIRECTORY. [PART IV.
tions lie against almost all such answers^ in extraordinary cases ; which the greatest volume can scarce enumerate.
But if 1. It be the seller's own doing to withdraw his liberality so far from his tenants^ as to sell his land on hard ratf's, on the supposition that the buyer will improve it 2. And if it be a tenant that cannot either by custom or any other.plea, put in a claim in point of equity to his easy- rented land. 3. And if as bad a landlord would buy it if you. do not. 4. If it be not a real scandal; I say if i^ these four concur : 5. Or (alone) if the tenant consent freely to your purchase on these terms ; then it is no injury. But the common course is, for a covetous man that hath money^ never to consider what a loser the tenant is -by his purchase^ but to buy and improve the land at his own plea- sure ; which is no better than oppression.
Quest. II. ' May not a landlord take as much for his laiMl as it is worth ? '
Answ, 1. Sometimes it is land that no man can claim an equitable title to hold upon an easier rent, and sometimes it i& otherwise^ as aforesaid, by custom and long possession, or, other reasons. 2. Sometimes the tenant is one that you are obliged to shew mercy to; and sometimes he is one that no more than commutative justice is due to. Aad so I answer, 1, If it be an old tenant who by customer any other ground, can claim an equitable title to his old pennyworth, 'you may not enhance the rent to the full worth. 2. If it be one that you are obliged to shew mercy as well as justice to, you may not take the full worth. 3. The common case in !&igland is, that the landlords are of the nobility or gen^* try, and the tenants are poor men, who have nothing but what they get by their hard labour out of the land which Jthey hold ; and in this case some abatement of the fiiU worth is but such a necessary mercy, as may be called jus^ tice*. Note still, that by ' the full worth' I mean, so much as you could set it for to a stranger who expecteth nothing but strict justice, as men buy and sell things in a market.
But 1. If you deal with a tenant as rich or richer than yourself, or with one that needeth not your mercy, or is no fit object of it. 2. And if it be land that no man can by custom claim equitably to hold on lower terms ; and so it is fio inji^ry to another, nor just scandal, then you may law-
CHAP. XX .J CHRISTIAN POLrlTICl^. 359
folly raise it to the full worth. Sometimes a poor man set- teth a house or land to a rich man, where the scruple hath no place.
Quests III. ^ May a landlord raise his rents> though he take not the full worth ? '
Answ. He may do it when there is just reason for it, and none against it. There is just reason for it, when 1. The land was much underset before. 2.' Or when the land is proportionably improved. 3. Or when the plenty of money maketh a greater sum to be in effect no more than a lesser heretofore. 4. Or when an increase of persons, or other accident maketh land dearer than it was. But then it must be supposed, 1. That no contract. 2. Nor custom.. 3. Nor service and merit, do give the tenant any equitable right to his better pennyworth. And also that mercy pro- hibit not the change.
Qtiest. IV. ' How much must a landlord set his land be- low the full worth, that he may be no oppressor, or unmer- ciful to his tenants ? '
Answ, No one proportion can be determined of; be- cause a great alteration may be made in respect to the te^ nant's ability, his merit, to the time and place, and other accidents. Some tenants are so rich, as is said, that you are not bound to any abatement. Some are so bad, that you are boimd to no more than strict justice and common humanity to them. Some years (like the last, when a longer * drought than any man alive had known, burnt up the grass), disableth a tenant to pay his rent ; some countries are so scarce of money, that a little abatement is more than in another place ; but ordinarily the common sort of tenants in England should have so much abated of the fullest worth, that they may comfortably live oh it, and follow their la- bours with cheerfulness of mind, and liberty to serve God in their fiimilies, and to mind the matters of their salvation, and not to be necessitated to such toil, and care, and pinch- ing want, as shall make them more like slaves than freemen, and make their lives uncomfortable to them, and make them unfit to serve God in their families, and seasonably mind eternal things.
Quest* V. * What if the landlord be in debt, or have some
360 CHRISTIAN DIRECTORY. [PART IV.
present want of money, may he not then raise the t&ai of those lands that were underlet before ? '
Answ. If his pride pretend want where there is none, (a« to give extraordinary portions with his daughters, to erect sumptuous buildings, &.c.) this is no good excuse for op- pression. But if he really fall into want, then all that his tenants hold as mere free gifts from his liberality, be may withdraw (as being no longer able to give). But that which they had by custom an equitable right to, or by con- tract also a legal title to, he may not withdraw. (And yet all this is his sin, if he brought that poverty culpably ob himself; it is his sin in the cause, though, supposing that cause, the raising of his rent be lawful.) But it is not every debt in a rich man, who hath other ways of paying it, which is a true necessity in this case; and if a present debt made it necessary only at that time, it is bettor (by fine or otherwise) make a present supply, than thereupon to lay a perpetual burden on the tenants^ when the cause id ceased.
Quest. VI. 'What if there be abundance of honest people in far greater want than my tenants are, (yea, perhaps preachers of the Gospel,) and I have no other way to relieve them unless I raise my rents ; am I not bound rather to give to the best and poorest,. than to others?'
Answ, Yes, if it were a case that concerned mere giving; . but when you must take away from one to give to another, there is more to be considered in it. Therefore at least in these two cases you may not raise your tenants' rents to relieve the best or poorest whosoever: 1. In case that he have some equitable title to your land, as upon the easier rent. 2. Or in case that the scandal of seeming injustice or cruelty, is like to do more hurt to the interest of religion and men's souls, than your relieving the poor with the ad- dition would do good ; (which a prudent man by collation of probable consequents may satisfactorily discern :) but if it were not only to preserve the comforts, but to save the lives of others in their present famine, nature teacheth you to take that which is truly your own, both from your te- nants, and your servant, and your own mouths, to relieve men in such extreme distress; and nature will teach all men to judge it your duty, and no scandalous oppression. But
CHAP. XX.] CHRISTIAN POLITICS. 361
when you cannot relieve the ordinary wants of the poor, without such a scandalous raising of your rents as will do more harm than your « alms would do good, God doth not then call you to give such alms ; but you are to be suppo- sed to be unable.
Quest, vii. ' May I raise a tenant's rent, or turn him out of his house, because he is a bad man : by a kind of pe- nalty?'
Answ. A bad man hath a title to his own, as well as a good man ; and therefore if he hath either legal or equitable title, you may not ; nor yet if the scandal of it is like to do more hurt, than the good can countervail which you intend* Otherwise you may either raise his rent, or turn him out, if he be a wicked, profligate, incorrigible person, after due admonition ; yea, and you ought to do it, lest you be a cherisher of wickedness. If the parents under Moses's law were bound to accuse their own son to the judges in such a case, and say, ''This our son is stubborn and rebel- lious ; he will not obey our voice ; he is a glutton and a drunkard ; and all the men of the city must stone him till he die, to put away evil from among them '." Then surely a wicked tenant is not so far to be spared, as to be cherished by bounty in his sin. It is the magistrate's work to punish him by governing justice ; but it is your work as a prudent benefactor, to withhold your gifts of bounty from him. And I think it is one of the great sins of this age, that this is not done, it being one of the most notable means imaginable to reform the land, and make it happy, if landlords would thus punish or turn out their wicked, incorrigible tenants, it would do much more than the magistrate can do. The vul- gar are most effectually ruled by their interest, as we rule our dogs and horses more by the government of their bel- lies, than by force. They will most obey those on whom they apprehend their good or hurt to have most depen- dance. If landlords would regard their tenants' souls, so much, as to correct them thus for their wickedness, they would be the greatest benefactors and reformers of the* land : but alas, who shall first reform the landlords ? And when may it be hoped that many or most great men will be such ?
"• Deut.xxi. 18—21.
362 CHRISTIAN DIRECTORY. [PART IV.
Quest, VIII. * May one take a house over another's bead (as they speak), or take the land which he is a tenant to-be- fore he be turned out of possession ? '
Answ. Not out of a greedy desire to be rich, nor covet- ing that which is another's : nor yet while he is any way injured by it : nor yet when the act is like to be so scanda- lous, as to hurt men's souls more than it will profit your body. If you come with the offer of a greater rent than he can give, or than the landlord hath just cause to require of him, to get it out of his hands by over-bidding him, this is mere covetous oppression. But in other cases it is lawful to take the house and land which another tenant hath pos- session of; as 1. In case that he willingly leave it, and consent. 2. Or if he unwillingly (but justly) be put out; and another tenant must be provided against the time that he is to be dispossessed. 3. Yea, if he be unjustly put out, if he that succeeded him have no hand in it, nor by his ta- king the house or land do promote the injury, nor scand.- lously countenance injustice. For when a tenement is void, though by injury, it doth not follow, that no man may ever live in it more : but if the title be his that is turned out, then you may not take it of another ; because you will possess another man's habitation. But if it should go for a standing rule, that no man may in any case take a house over another man's head, (as country people would have it,) then every man's house and land must be long untenanted, to please the will of every contentious or unjust possessor; and any one that hath no title, or will play the knave, may ii\jure the true owner at his pleasure.
Quest. IX. 'May a rich man put out his tenants, to lay their tenements to his own demesnes, and so lay house to house, and land to land ? '
Amw. In two cases he may not, 1. In case he injure the tenant that is put out, by taking that from him which he hath right to, without his satisfaction and consent. 2. And in case it really tend to the injury of the commonwealth, by depopulation, and diminishing the strength of it : otherwise it is lawful ; and done in moderation by a pious man, may be very convenient ; 1. By keeping the land from beggary ^through the multitudes of poor families, that overset it. 2. By keeping the more servants, among whom he may keep up
^
YXlJj CHRISTIAN POLITICS* 3(t3
^er and more pious government in his owahottse, a church,) than can be expected in poor ftuoai- ervants will (for soul and body) have a much ^ ^ aan if they married and had families, and small
^ of their own ; but in a country that rather want-
pie, it is otherwise. ai€st. X. ' May one man be a tenant to divers tene* ,ents ? ' Answ. Yes, if it tend not, L To the wrong of any other. % Nor to depopulation, or to hinder the livelihood of others, while one man engrosseth more than is necessary or meet : for then it is unlawful.
Quest. XI. 'May one man have many trades or cal- lings?'
Amu>. Not when he doth, in a covetous desire to grow rich, disable his poor neighbours to live by him on the same callings, seeking to engross all the gain to himself: nor yet when they are callings which are inconsistent: or when he oannot manage one aright, without the sinful neglect of the - other. But otherwise it is as lawful to have two trades as one.
Quest. XII. ' Is it lawful for one man to keep shops in several market towns ? '
An»w. The s^me answer will serve as to the foregoing (inestion.
CHAPTER XXI.
Cases about, and Directions against. Prodigality and Sinful
Wastefulness.
Because men^s carnal interest and sensuality, is predomi- Qpnt with the greatest part of the world, and therefore go- vemeih them in their judgment about duty and sin, it thence cometh to pass that wastefulness and prodigality are easily believed to be faults, so far as they bring men to shame or beggary, or apparently cross their own pleasure or commo- dity : but in other cases, they are seldom acknowledged to be any sins at all ; yea, all that are gratified by them, ac- count them virtues, and there is scarce any sin vAvvcXv \^ ^o
364 CHRISTIAN DIRECTORY^ [PART IT.
commonly commended ; which must needs tend to the in- crease of it, and to harden men in their impenitency in it; and verily if coyetousness, and selfishness or poverty did not restrain it in more persons than true conscience doth, it were like to go for the most laudable quality, and to be judged most meritorious of present praise and fnture happi- ness. Therefore in directing you against this «in, I must first tell you what it is ; and then tell you wherein the ma- lignity of it doth consist : the first will be best done in the definition of it, and enumeration of the instances, and ex- amination of each one of them.
Direct, i. 'Truly understand what necessary frugality* or parsimony, and sinful wastefulness are/
Necessary frugality or sparing is an act of fidelity, obe- dience and gratitude, by which we use all our estates so faithfully for the chief Owner, so obediently to our chief Ruler, and so gratefully to our chief Benefactor, as that we waste it not any other way*
As we hold our estates under God, as Owner, Ruler and Benefactor, so must we devote them to him, and use them for him in each -relation : and Christian parsimony cannot be defined by a mere negation of active wastefulness, be- cause idleness itself, and not using it aright, is real waste- fulness.
Wastefulness or prodigality is that sin of unfaithfblr ness, disobedience and ingratitude, by which either by ac- tion or omission we misspend or waste some part of our es- tates to the injury of God, our absolute Lord, our Ruler and Benefactor ; that is, besides and against his interest, his command, and his pleasure and glory, and our ultimate end.
These are true definitions of the duty of frugality, and the sin of wastefulness.
Inst. I. One way of sinful wastefulness is. In pampering the belly in excess, curiosity or costliness of meat or drink, of which I have spoken Chap. viii. Part i.
Quest. I. ' Are all men bound to fare alike? or when is it wastefulness and excess ? '
Answ. This questionjs answered in the foresaid Chap^ tet of Gluttony, Part iv. Tit. 1. 1. Distinguish between men'n seireral tempers, and strength, and appetites. 2.
CHAP. XXI.] CHRISTIAN POLITICS. ,365
And between the restraint of want, and the restraint of God's law. And so it is thus resolved :
1. Such difference in quantity or quality as men's health or strength, and real benefit require th, may be made, by them that have no want.
2. When want depriveth the poor of that which would be really for their health, and strength, and benefit, it is not their, duty who have no such want to conform themselves to other men's afflictions ; except when other reasons do re- quire it.
3. But all men are bound to avoid real excess in matter, or manner, and curiosity, and to lay out nothing needlessly on their bellies ; yea, nothing which they are called to lay out a better way. Understand this answer and it will suf- fice you.
Inst. II. Another way of prodigality is by needless, costly visits and entertainments.
Quest. II. ' What cost upon visits and entertainments is unlawful and prodigal ? '
Answ. I. Not only all that which hath an ill original, as pride or flattery of the rich, and all that hath an ill end, as being merely to keep up a carnal, unprofitable interest and correspondency ; but also all that which is excessive in de- gree. I know you will say. But that's the difficulty to know when it is excessive : it is not altogether impertinent to say, when it is above the proportion of your own estate, or the ordinary use of those of your own rank, or when it plainly tendeth to cherish gluttony or excess in others : but these answers are no exact solution. I add therefore, that it is excess when any thing is that way expended, which you are called to expend another way.
Object. ' But this leaveth it still as difficult as before.'
Answ. When in rational probability a greater good may be done by another way of expence, ' consideratis conside- randis ;' and a greater good is by this way neglected, then you had a call to spend it otherwise, and this expence is sinful.
Object. ' It is a doubt whether of two goods it be a man's duty always to choose the greater.'
AnsfiD* Speaking of that good which is within his choice, it is no more doubt than whether good be the object o^VJicl^
366 cBairriAii dir^ctoiiy. [part tv*
will. If God be eligible as good, then the greatest good is most eligible.
Object. ' But this is still a difficulty insuperable: how can a man in every action and expence discern which way it is that the greatest good is like to be attained ? This pnt- teth a man's conscience upon endless perplexities, and we shall never be sure that we do sin : for when I have given to a poor man, or done some good, for aught I know there was a poorer that should have had it, or a greater good that should have been done.'
jim^. 1. The contrary opinion legitimateth almost, all villany, and diestroyeth most good works as to ourselves or others. If a man may lawfully prefer a known lesser good before a greater, and be justified because the lesser is a real good, then he may be feeding his horse, when he should be saving the life of his child or neighbour, or quenching a fire in the city, or defending the person of his king : he may deny to serve his king and country, and say, I was ploughing or sowing the while. He may prefer sacrifice before mercy : he may neglect his soul, and serve his body* He may plough on the Lord^s day.^nd neglect all God's worship. A lesser duty is no duty, but a sin^ when a greater is to be done. Therefore it49 certain that when two gr>ods come together to our choice, the greater is to be chosen, or else we sin. 2. As .you expect that your steward should proportion his expences according to the necessity of your business, and not give more for a thing than it is worth, nor lay out your money upon a smaller commodity, while he leaveth your greater business un^ provided for : and as you expect that your servant, who hath many things ia the day to do, should have so much skill as to know which to prefer, and not to leave undone the chiefest, while he spendeth his time on the least : so doth God re- quire that his servants labour to be so skilful in his service) as to be able to compare their businesses together and to know which at every season to prefer. If Christianity re- quired iio wisdom and skilly it were below men's common trades and callings. 3. And yet when you have done your best here, and truly endeavour to serve God faithfully, with the best skill and diligeiice you have, you need not make it B, matter of scrupulosity, perplexity, and vexation : for God Mceptedi you, and pardoneth your infirmities, and reward'*
AP. XXl.] CHRISTIAN POLI'flCS. d<J7
■*h your fidelity. And what if it do follow that you know it but there may be some sinful omission of a better way? ^l that so strange or intolerable a conclusion? As long as Pttifl a pardoned failing, which should not hinder the comfort ■fiyour obedience ? Is it strange to you that we are all im- ■erfect? And imperfect in evety good we do? Even by a wlpable, sinful imperfection? You never loved God in wtlffUT lives without a sinfurimperfection in your love ? And gittt nothing in you is more acceptable to him than your love* Ihall we think a case of conscience ill resolved, unless we ■iiay conclude, that we are sure we have no sinful imperfec- Fiion in our duty? If your servant have not perfect skill, in ■ilDLOwing what to jprefer in buying and selling, or in his work, jj^ihink you will neither allow him therefore to neglect the .^jp^ater and better, knowingly, or by careless negligence, ^por yet would you have him sit down and whine, and say, I Jjtoow not which to choose ; but you would have him learn ^0 be as skilful as he can> and then willingly and cheerfully jMo his business with the best skill, and care, and diligence Jlie can, and this you will best accept. ^^. So that this holdeth as the truest and exactest solution, fvf this and many other such cases. He that spendeth that jBmpon an entertainment of some great ones, which should re- ^JBeve some poor distressed families, that are ready to perish ^^oth spend it sinfully. If you cannot see this in God's .j«3Bii8e, suppose it were the king's, and you will see it : if you >liave but twenty pounds to spend, and your tax or subsidy -'.Dometh to so much; if you entertain some noble friend with /that money, will the king be satisfied with that as an ex- cnse ? Or will you not be told that the king should have first been served ? Remember him then, who will one day ask, *' Have you fed, or clothed, or visited me ?" You are not absolute owners of any thing, but the stewards of God ! ' And must expend it as he appointeth you. And if you let the poor lie languishing in necessities, whilst you are at great charges to entertain the rich without a necessity or greater good, you must answer it as an unfaithful servant.
And yet on the other side, it may fall out that a person of quality, by a seasonable, prudent, handsome, respectful entertainment of his equals or superiors, may do more good than by bestowing that charge upon the poor. He taa.v %vi4
868 CHRISTIAN DIRECTORY. [PART IV.
more than he expendeth, by avoiding the displeasure of men in power : he may keep up his interest^ by which if he be faithful, he may do God and his country more service, than if he had given so much to the poor. And when really it is a needful means to a greater good, it is a duty ; and then to omit it, and give that cost to the poor, would be a sin.
Object. ' But if this rule hold, a man must never do but one kind of good ; when he hath found out the greatest, he must do nothing else^'
Answ. He must always do the greatest good : but the same thing is not at all times the greatest good. Out of season and measure a good may be turned to an evil: pray- ing in its season is better than ploughing; and ploughing in its season is better than praying, and will do more good ; for God will more accept and bless it.
Object. ' Therefore it seemeth the most prudent way Ui divide my expences according to the proportion of others of my quality ; some to the poor, and some to necessary char- ges, and some to actions of due civility?'
Answ. That there must be a just distribution is no ques- tion ; because God hath appointed you several duties for your expences : but the question is of the proportions of each respectively. Where God hath made many duties con- stantly necessary, (as to maintain your own bodies, your children, to pay tribute to the king, to help the poor, to maintain the charges of the church,) there all must be wisely proportioned. But entertainments, recreations, and other such after to be mentioned, whic^ are not constant duties, may be sometimes good and sometimes sinful : and the measure of such expences must be varied only by the rule already laid down, viz. according to the proportion of the effect or good which is likely to follow : though the custom of others of the same rank may sometimes intimate what proportion will be suitable to that lawful end : and some- times the inordinate custom of others will rather tell one what is to be avoided. Therefore true prudence (without a carnal bias) comparing the good effects together, which ra- tionally are like to follow, is the only resolver of .this doubt Which having so largely shewed, I shall refer you to it, in the solution of many of the following questions.
CHAP. XXI.] CHRISTIAN POLITICS. 369
Inst. III. Another way of sinful wasting is upon unne- Cessary^ sumptuous buildings.
Quest, in, 'When is it prodigality to erect sumptuous edifices?'
Answ. Not when they are for the public good, either in
- point of use, or ornament and honour, so be it no greater good be thereby omitted. Therefore it is not churches,
^ hospitals, burses, or common halls that I am speaking of.
- Nor when they wt proportioned to the quality of the per- son, for the honour of magistracy, or for a man's necessary
- toe. ^ But when it is for ostentation of a man's riches, or ra- '- ther of his pride, and for the gratifying of a carnal, irra- tional fancy : and when a man bestoweth more upon build-
- ings, than is proportionable to his estate, and to his better
- expences ; and (to speak more exactly) when he bestoweth that upon his buildings, which some greater service calleth for at that time ; it is then his prodigality and sin.
Quest. IV. ' Here once for all let us inquire. Whether it be not lawful, as in diet, so in buildings, recreation and other such things, to be at some charge for our delight, as well as for our necessities V
. Answ. The question is thus commonly stated, but not well : for it seemeth to imply, that no delights are necessary find so putteth things in opposition, which are often coinci- dent. Therefore I distinguish, 1. Of necessity: some things are necessary to our being, and some to our felicity, tnid some but to our smaller benefits. 2. Of delight: some delight is sinful ; as gratifying a sinful humour or disposi- tion : some is unnecessary or wholly useless ; and some is necessary, either to our greater or our lesser good. And so the true solution is : (1.) The sinful delight of a proud, a covetous, a lustful, a voluptuous mind, is neither to be pur* chased or used. (2.) A delight wholly needless, that is, un profitable, is sinful if it be purchased, but at the price of a farthing, or of a bit of bread, or of a minute's time : because that is cast away which purchaseth it. (3.) A delight which tendeth to the health of the body, and the alacrity of the mind, to fit it for our calling and the service of God, (being not placed in any forbidden thing,) may be both indulged and purchased, so it be not above its worth. (4.) So far as
VOL. VI. B B . J
370 CHRISTIAN PIRECTORY. [PART IT»
delight in houses, or sports, or any creature^ tendeth to cor- rupt our minds, and draw us to the love of this present world, and alienate our hearts from heaveti^ so far must they be resisted and mortified, or sanctified and turned a better way, (6.) In the utensils of our duty to God, usually a mo- derate, natural delight, is a great help to the duty, and may become a spiritual delight : as a delight in my books^ in the preacher's utterance, in the melody of psalms, in my stucjiy^ and its conveniences, in my walk for meditation, &c. And a delight in our food and recreations, maketh tliem much fitter to cherish health, and to attain their ends ; iso it be not corrupt, immoderate^ or abused to evil ends.
Inst. IV. Another way of prodigality, is in needless^ costly recreations.
Quest. V. ' Is all cost laid out upon recreations unlaw-
fair
Answ. No : but ' peeteris paribus,' we should choose the cheapest, and be at no needless cost on ih)ekd ; nor lajr out any thing on them, which * eoHsideratis cdmuderandis' might be better bestowed. But of this befcnre.
Inst. V. Another way of prodigality is in overcostly ap- l^arel. ^
Quest. * What may be accoufited prodigality in the cost- liness of apparel V
Jlnsw. Not that which is only fot a due distinction of superiors from inferiors, or which is needful to keep up the vulgar's reverence to magistrates. But, 1. AH that wfakh is merely serviceable to pride or vain curiosity, or amcMrous kist, or an affectation to be thought more comely and beau-^ tiful than others. 2. All that which hath more cost bes- towed on it, than the benefit or end iib worths 3. Or whidi hath that cost which should be rather laid out another way, upon better uses. The cheapest apparel must be chosen which is warm and comely, and fittest to the right ends. And we must come nearer those that are' below our tank, than those above it.
Inst. VI. Also, prodigality is much shewed in the cost which is laid out for needless pomjj^and ostentation of great- ikess or curiosity, in keeping a numerous retinue, and in Aeir gallandry, and in keeping many korees,. and costly fiir-r niture^ and attendance.
CHAP* XXI.] CHRISTIAN POLITICS. 371
Quest. VII. * When is a costly retinue and other pompous furniture to be accounted prodigality V
Answ. Not when they are needful to the honour of ma- gistracy, and so to the government of the commonwealth : nor when it is made but a due means to some lawful end, which answereth the cost. But when it is either the fruits and maintenance of pride, or exceedeth the proportion of men's estates, or (especially) when it expendeth that which better and more necessary uses call for. It is a most odious and enormous crime, to waste so many hundred or thousand pounds a year in the vanities of pomp, and fruitless curio- sities* and need-nots, while the public uses of the state and church are injured through want, and while thousands of poor families are racked with cares, and pinched with ne- cessities round about us.
Imt.yii. Another way of prodigality is that which is called by many, keeping a good house, that is, in unneces- sary abundance, and waste of meat and drink, and other provisions*
Quest. VIII. ' When may great housekeeping be ac- counted prodigality V
Answ* Not when it is but a convenient work of charity to feed the poor, and relieve the distressed, or entertain strangers, or to give such necessary entertainment to equals or superiors as is before described : but when the truest re- lief of the poor shsdl be omitted, (and it may be poor tenants tacked and oppressed,) to keep up the fame and grandeur of their abundance, and to seem magnificent, and praised by men for great housekeepers. The whole and large estates of BMUiy of the rich and great ones of the world goeth this "Way, and Iso much is devoured by it, as starveth almost all woodworks.
Imt. VIII. Another way of prodigality is cards and dice, and other gaming ; in which whilst men desire to get that whidi is another's, they lose and waste their own.
Inst* IX. Another act of prodigality is giving over-great portions with children : it being a sinful waste of our mas- ter's stock, to lay it out otherwise than he would have us, and to serve our pride and self-interest in our children in- stead of him.
372 CHRISTIAN UIRECTORV. [pART IT.
Quest. IX, 'When may our children's portions be ac- counted prodigality or too great "i'
AnstP. Not when you provide for their comfortable living according to your estates, and give them tfaat due propor- tion which consiBteth with the discharge of other duties : hut when all that men can get is thought little enough for their children; and the business of their lives is to live in ful- ness themselves as long as they can, and then to leave tbat to their posterity which they cannot keep themselves ! When this gulf of self-pampering and providing the like for chil- dren, devoureth almost all that you can gather, and the poor and other needful uses, are put off with some inconsidei'able pittance : and when there is not a due proportion kept he- tween your provision for your children, and the other duties which God requireth of you. "Their inward thought ii, that their houses shall be perpetuated, and their dwelling places to generations : they call their lands after their own
names. This their way is their folly ; yet their posterity
approve their sayings'." " Behold, these are the ungodlj who prosper in the world, they increase in riches "." " Thej
have their portion in this life : they are full of children,
or their children are full,) and tliey leave the rest of their substance to their babes'." A parent that hath an heir, oi other children so wise, religious, and liberal, as that they vt like to be more charitable and serviceable to good UBea, than any other whom he can trust with bis estate, should not only leave such children sufficient for themselves, but ea»- ble them as much as be can to do good : for they will Iw more faithful trustees to him than strangers. But a parenl that hath but common and untrusty childrea,, should do all the good he can liimself, and what he would have done when he is dead; he must commit to them that are more trusty, and allow his children hot their proper maintenance. And parents that have debauched, wicked, ungodly chil- dren, (such as God commanded them to cause to be put U death, Deut. xxi.) should allow them no more them jbeir daily bread, if any thing at all, (wh>''-h i«MfcJTi iirina«Vifci pose of). :•. 1
Ittsi. X. Also to be careleia u
» rwl-llix.?— 9.U.13. k
CHAP. XXI.] CHRISTIAN POLITICS. 373
losses, because they are but little things, and let any such thing be cast away, is sinful prodigality.
Quest, X. ' How far is a duty to be frugal in small mat- ters, and the contrary a sin ? '
Answ. We must not overvalue any thing, great or small ; nor be sparing out of covetousness ; nor yet in an imprudent way, which seemeth to signify baseness and worldliness when it is not so ; nor must we be too tinking in bai^ining with others, when every penny which we get by it, is lost to one that needeth it more. But we must see that nothing of any use, be lost through satiety, negligence or contempt ; for the smallest part is of God's gifts and ta- lents, given ua, not to cast away, but to use as he would have us; and there is nothing that is good so small, but some one hath need of it, or some good use or other may be made of it. Even Christ when he had fed thousands by a miracle, yet conunietnded his disciples to " gather up the broken bread or fragments, that nothing be lost"^," which plainly sheweth that it is a duty which the richest man that Tm, is not exempted from, to be frugal, and sin in the great- est prince to be wasteful of any thing that is good ; but this must not be in sordid covetousness, but in obedience to God, and to do good to others. He is commendable who giveth liberally to the poor, out of his abundance ; bnt he is much more commendable, wh^o is a good hus- band for the poor, as worldlings are for themselves ; and fcogally getteth and saveth as much, as he caq, and denieth all superfluities ta himself and all about him, that he may have the more to give to pious and charitable uses*
Inst. XI. Idleness also and negligence in our callings, b sinful wastefulness and prodigality : when either the pride of gentility maketh people think themselves too good to labour, or to look after the matters of their families, or dothfiilness maketh them think it a life too toilsome for tlieir flesh. to bear« ''He that is slothful in his work, is licother to him that is a great waster*:'^ these drones con- mmethat which others labour for, but are no gatherers lieinselves.
Quest, XI. 'Is every one bound to labour in a cal- ling ? '
* John vi. 12. • Prov. xviii.9^
374 r-HKISTIAN UIBRCTORY. [PART IT.
Aiisic. This is answered before in its due place. Parti Every one that 19 able, rich or {>oor, must live io Bome proi- table course of paitis or labour.
Quest , XII. ' Is it a duty to desire and endearonr to get, aiii) prosper, and gjow rich by our labours, when Solomai saitli, " Labour not to be rich' > "
Aiisw. It is a »m to desire riches as worldlings and (at- sualists do, for the provieioa and mainteasuace of flesh!* lusts and pride; but it is no sin, but a duty, to labour nal only for labour sake, formally resting in the act done, bil for that honent increase and provision, whicb is the end eS our labour ; and therefore to choose a gainful calling rathtr than another, that we may be able to do good, and reliett the poor. "Let him labour, working with his hands tk thing that is good, that he may have to give to him tbi needeth '."
liuest. Kill. 'Can one be prodigal in giving to tk church ? *
Answ. \es, if it be in a blind zeal to maintain a useloE pomp or superstition ; or if he give that which should kt used or given otherwise j but this is a sin that few in du« days are in much danger of ^
Quest. x\\. ' Can one be prodigal in giving to the poor!'
Amw. Yea, when it is blindly done, to cherish idkiuv in wandeiing beggars; or with a conceit of meriting ii point of commutative justice from God; or when chat is given to the poor, which should be given to oth^- uses (u in public tribute, maintenance of children, furtherance li the Gospel, &c.), but this is a sin that few have need to k restrained from.
dual. XV. ' May a rich man expend any- thing npa (otherwisf) lawful pomp, or conTonieucies, or pleasutM,K sucb a time when there are multitudes of poor fanuhesii extremity of want'f As fiov triwtt ibc .flames whicb a» sumed London, have Wl BOCHf |lMA«ad» in distrcssl^
AnaiD. Doubtless ^^B|g|^ - nc. us mucb fer
the relief of othefk forbear all needless ful but to such CHitvi
• Prm. xUl.
ave Wl BlUHf Mb less »na|ti|h -
CfiAP. XXI.] CHRISTIAN POLITICS. 376
^ iqnnd withoat a greater hurt, than is the want of aach as
^ ^t cha^e would relieve. To save the lives of people in
want, we must spare any thing from oarselres, which one
^ om lives can ap^e. And to relieve them in their deep
p.overty, we nmst abate much more in our superfluities. To
Upend any thing on pride or lust, is a double sin at such a
^ time, when Laaarus is at our doors in want. If that Luke
an, were well studied, (wherein it was that the rich man's
J&-and danger lay, in being clothed in purple and silk, and
Jbing samptuously every day, while Lazarus wanted,) it
would make some sensualists wiser than they are.
J. I -iBKt yet it must be confessed, that some few persons may
JJtfm'^ so mnch worth and use to the commonwealth (as
'jt^sifE" *Dd magistrates), and some of so little, that the maia-
*" ~ ' If of the honour and succours of the former, may be
e neoessaiy than the saving the lives of the latter. But
ke heed lest pride or cruelty teach you to misunderstand
ESS, or abuse it for yourselves.
There are divers other ways of prodigality or sinful
^te. which I pass by, because they are such as few are
Itemed in ; and my purpose is not to say all that may be
. but all that is needful. As in needless music, physio,
- ■'.(which Seneca handsomely reproreth,) gifts to ser-
^ which need not in mere ostentation of pride to b*
<-<ken of, and many the like ; and in unlawful wan,
IX the greatest sinful waster in alt the world. And as
ii^es in debauchery and gross wickedness, as whore-
r«v«nge; in sinful lawsuits, &c., 1 here pretermit
' Understand well the aggravations of this aia mlity :' viz,
p u wasting of that which is none of our own, and
Qod of the use or service due to him in the im-
^ of his gifts. They are his, and not ours ; and
hispleasure only must be used. 3. Itisarob-
lor of that which the common Lord of ^e world,
nted for them in bis law : and ihey will have
t in heaven against the prodigal. 3. It is an in>
> to waste that upon pleasures, pride and need-
■, which so many distressed persons stand in ne
[ is an injury to Uie commonwealth, which is wA
376 CHRISTIAN DIRECTORY. [PART IV.
ened by the wasteful. And the covetous themselyes (that are not oppressors) are much better members of society than the prodigal. 5. It feedeth a life of other vice and wickedness. It is a spending of God's gifts to feed thoie lusts which he abhorreth. 5. It usually engageth many others in trades and labours which are unprofitable, tbt they may serve the lusts of these sensual prodigals. 7. And in the conclusion, it prepareth a sad account for theie wretches when they must answer at the bar of God, how they have used all his gifts and talents. Remember til these aggravations.
Direct • iii. 'Carefully mortify that greedy fancy, and fleshly lusts, which is the wasting sin^ and the devounog gulf.' Quench the fire, and you may spare all this fbd. Cure the fever or dropsy, and you may spare both yoiff drink and life. A greedy throat, and a diseased fancy are never satisfied, till they have wasted the peace of your con- sciences with your estates, and brought you to the end o( brutish sinners : wisdom, and duty, and real benefit, aie contented with a little ; but lust is insatiable ; the volup- tuous brute saith, ' I must have my cups, my lusts, my plea- sure,' and the efi*eminate, vicious fancy of those enq)ty souls that mind no great and solid things, is still ranging after some vanity or other ; and like children, crying for every thing that they see another have ; and the most need- less, yea, burdensome things seem necessary to such ; they say, ' I must needs have this, and I must needs have that,' there is no being without it ; when nothing needeth it, bit a diseased mind, which much more needeth a cure by gnee and true mortification. Subdue pride, and sensuality, and fancy, and you may escape prodigality.
Direct, iv. ' Remember the nearness of your agcwt, and ask your consciences what way of expenses will pkaae you best in the review.' Whether at death and judgmeaftit will be your comfort to find on your account, * So wuA laid out on needless bravery, to set out this carcase tHJ^ is now turning into dust; Item, so much upon proud tainments of great ones ; Item, so much on carda^ i and stage-plays; and so much on hounds an pleasures, &c.* Or rather, ' So muoh t0 , j preaching of the Gospel ; so much to set. JMr
CHAP. XXII.] CHRISTIAN POLITICS. " 377
'prentice, or to school ; sq much Xo relieve distressed fami- lies, Stc' Let Matt. xxv. be well read, and your account well thought on.
Direct. V. ' Keep an account of your expenses, and pe- ruse them before a fast or a sacrament ; and ask conscience how it judgeth of them;' Yea, ask some holy, prudent friend, whether such proportions are allowable before God, and will be comfortable to you in the day of your extremity. If you are but willing to be cured, such means as these will not be in vain.
CHAPTER XXII.
Cfue* and Directions against Injurious TjO/wsu^s, Witnessir^ and Jvdgmtnt.
TU.\. Case$ of Conscience about Laiotuits and Proceedingi.
Quest. 1. ' In what cases is 'it lawful to go to law with others 7 '
Aiaw. 1. In case of necessary defence, when the plain- tiff doth compel you to it. 2. When you are entruBted for orphans or others whom you cannot otherwise right. 3. When your children, or the church, or poor, whom you should do good to, are like to.Bufier, if you recover not your talent that God bath trusted you with for such uses, from the hands of unjust men; and they refuse all just ar- bitrations and other equal means which might avoid such suits. 4. When your own necessity constraineth you to 'seek your own, which yon cannot get by easier means. 6. When your forbearance will do more hurt by encouraging knavea in their injustice, than it will do good. 6. When- ever your cause is just, and neither mercy, peace, nor the avoiding of scandal do forbid it: thai '~ ■lien it is like to do more good ilmn harm, it is l- ;1 course.^
But it is unlawful tl^.^ffttQ law ~
just arbitrdtion^, uatitK'' 'iwdotlii' it. 2. Wheu your the poor by it. A venge or |iridf.
378 CHRISTIAN DIRBCTORY. (PART IT.
ther, is like to be a greater harm than the righting of yoB> self is like to do good ; then muat yoo not go willingly to law.
Qndt. II. 'May I sue a poor man for a debt or tre*- pass?'
Amw. I. If he be so poor as that he cannot pay it, m procure you satisfaction, the suit ia vain, and tendeth bol to cruelty. 2. If he have no means to pay, but that whid will deprive him of food and raiment, and the neceasarieaol his life or comfort, you may not sue him unlesi it be fortht supply of as great necessities of your own ; or in trust f« orphans, where you have no power to remit the debt; ye», and for them no cruelty must be used. 3. If your forbew- ance be like to make him abler by his diligence or othn means, you should forbear if possible. 4. But if he b< competently able, and refuse to pay through knavery ind injustice, and you have better ways to use that money,if scandal forbid not, you may seek by law to recover yiw own from him.
Quest. III. * May I sue a surety whose interest was not concerned in the case ? '
Aimo. If his poverty make it not an act of cruelty, nor scandal prohibit it, you may ; because he was willing; sad declared his consent, titat you should have the debt of him, if the principal pay not. To become sorety, is to consest to this ; and it is no injury to receive a man's money by liii own consent and covenant. He knew that yoa had >st lent it but on those tenna ; and Ton had reason to mppoi^ that he who would nndeit^a to fff aaother man's d4i. had sufficient reason for it, either in relation or covatm^ security. But as yoa must use mercy to the prtnoqfd dt^btor in his poverty, so must you also to the surety.
Quftt, IV. * May I soe for the use of money aa wdlsi for Ui? |'ri»*<-i^!,V''
^1 tm the caee of Usury before n-
which it may not be takan,it
■ >t'l>r-r> the scandal of it wiDdo
^vill do good. But in ete
terms as tlie rent of Imk
CHAP. XKII.] CHRISTIAN POLITICS. 379
Qiutt. V. ' May iawBuita be used to disable or bambU an insolent, wicked man ? ' '
Ataw. You may not take up an ill cause against hiUf for tuiy such good end ; but if yon have a good cause against him, which otherwise yoa would not have prosecu- ted, you may make use of it, to disable him from doing mischief, when really it is a probable means thereto ; aod when neither scandal nor other accidents do prohibit it.
Qaeat. vi. ' May a rich man make use of his friends and purse in a just cause, to bear down or tire out a poor man that hath a bad cause 1 *
Anaw. Not by bribery or any evil means ; for his pro- ceeding must be just as well as his cause. But if it be an obstinate knave that setteth himself to do hurt to others, it ia lawful to make use of the favour of a righteous judge or magistrate against him; and it is lawful to humble him by tile length and expensivenees of the suit, when that is the fittest means, and no unjust action is done in it; still sup- posing that scandal prohibit it not. But let no proud or ■cruel person think, that therefore they may by purse, and friends, and tedious lawsuits oppress the innocent, and at- ■tain their own unrighteous wills.
Quat. vii. 'May one use such forms in lawsuits as in 4ht literal sense are gross untruths (in declarations, answers, Tor the Uke)?'
Atuw. The use of words is to express the mind; and common use is the interpreter of them: if they are such words as the iiotoiious common use bath put another sense on, than the literal one, they must be ti^en in the sense which the public use hath put upon them. And if that public sense be true or ftdse, accordingly they may, or may not be used.
Quest. VIII. ' May a gnil^ person plead not guilty, or deny the fact? '
Common nee is ^e interpreter of words : if the
of tho!4e words doth make their public sense a
rot be done. But if the forensic common use
it taken to signify no more than this, ' Let him
•ne. prove it : I am not bound to accuse my-
« not guilty till it be proved,' tfaea
^ilty,' and deny the foct, ex«e^
-380 CHRISTIAN DIRECTORY. [PART IV.
cases wherein you are bound to an open confession, or in which the scandal will do more hurt than the denial will do good.
Quest, IX. ' Is a man ever bound to accuse himself, and seek justice against himself? '
Amw. 1. In many cases a man is bound to punish him- self; as when the law against swearing, cursing, or the like, must give the poor a certain mulct which is the penalty, he ought to give that money himself; and in cases where it is a necessary cure to himself, and in any case where the pub- lic good requireth it : as if a, magistrate offend whom none else will punish, or who is the judge in his own cause; he should so far punish himself as is necessary to the. suppres- sion of sin, and to the preserving of the honour of the laws ; as I have heard of a justice that swore twenty oaths, and paid his twenty shillings for it. 2. A man may be bound in such a Divine vengeance or judgment as seeketh after his particular sin, to offer himself to be a sacrifice to justice, to stop the judgment; as Jonah and Achan did. 3. A man may be bound to confess his guilt and offer himself to jus- tice to save the innocent, who is falsely accused and con- demned for his crime. 4. But in ordinary cases a man is not bound to be his own public accuser or executioner.
Qtiest. X. ' May a witness voluntarily speak that truth which he knoweth will further an unrighteous cause, and be made use of to oppress the innocent? '
Answ. He may not do it as a confederate in that inten- tion; nor may he do it when he knoweth that it will tend to such an event (though threatened or commanded), except when some weightier accident doth preponderate for the doing it, (as the avoiding of a greater hurt to others, than it will bring on the oppressed, &c.)
Qtiest. XI. ' May a witness conceal some part of the truth ? '
Answ. Not when he sweareth to deliver the whole truth; nor when a good cause is like to suffer, or a bad cause to be furthered by the concealment ; nor when he is under any other obligation to reveal the whole.
Quest. XII. * Must a judge and jury proceed ' secundum allegata et probata,' according to evidence and proof, when
CHAP. XXII.] CHRISTIAN POLITICS. 381
> they know the witaeee to be false, and the truth to be con- * trary to the testimony; but are not able to evince it? '
Answ, Distinguish between the negative and the posi- t tive part of the verdict or sentence : in the negative they must go according to the evidence and testimonies, unless 1 the law of the land leave the case to their private know- ; ledge. As for example, they must not sentence a thief or ! murderer to be punished upon their secret unproved know- ledge : they must not adjudge either monies or lauds to the true owner from another, without sufficient evidence and proof: they must forbear doing justice, because tbey are not called to it, nor enabled. But positively they may do no injustice upon any evidence or witness against their own knowledge of the truth : as they may not upon known false witness, give away a man's land or money, or condemn the innocent ; but must in such a case renounce the office ; the judge must come off the bench, and the jury protest that they will not meddle, or give any verdict (whatever come of it) ; becanse God and the law of nature prohibit their injus- tice.
O^ect. ' It is the law that doth it, and not we.' Anne. It is the law and you ; and the law cannot justify your ^ency in any unrighteous sentence. The case is plain and past dispute.
jRt. 2. IHrectiom againat Contentious Suits, False-witnessing, and Oppressive Judgment.
^ Direct. I. 'The first cure for all these sins, is to know the intrinsic evil of them.' Good thoughts of sin are its life and strength. When it is well known, it will be hated, and when it is hated, it is so far cured.
1. The evil of contentious and unjust lawsuits. 1. Such cootentious suits do shew the power of selfish- ness in the sinner; how much self-interest is inordinately ti^leemed^ 2. They «Uew the excessive love of the world ; how much men ovf-'^ "' ■ 'Ji-" things which they contend at. 3. Thfv s}>" their neighbours;
V Itltli' ' -t in comparison
lllitti' rich men care ftOf)
.,, the concord i
3B2 CHftlSTIAN DIRECTORY. [PABT 1?»
lore of neighbours. S. Such coatentions are powerfol en* gines of the devil to destroy all Christian love on both sides ; and to stir up mutual enmity and wratli ; and so to inyolve men in a course of sin, by further uncharitablenesft and injuries^ both in heart, and word, and deed. 6. Poor men are hereby robbed of their necessary maintenance, and their innocent families subjected to distress. 7. Uncon* soionable lawyers and court officers, who liye upon the peo- ple's sins, are hereby maintained, encouraged, and kept up. 8^ Laws and courts of justice are penrerted, to do men wrong, which were made to right them. 9. And the offender de- clareth how little sense he hath of the authority or love of God, and how little sense of the grace of our Redeemer! And how far he is from being hiniself forgiven through the blood of Christ, who can no better forgive another.
IL The evil of false witness.
1. By fisilse witness the innocent are injured; robbery and murder are committed underpretence of truth and jus* tice. 2. The name of God is horribly abused, by the crying sin of perjury (of which before). 3. The presence and jus^ tice of God are contemned, when sinners dare, in hie sight and hearing, appead to his tribunal^ in the attesting of a lie. 4. Vengeance is begged or consented to by the sinner; who bringeth God's curse upon himself, and as it were de- sireth God to plague or damn him if he lie. 5. Satan the prince of malice and injustice, and the father of lies, and murders, and oppression is hereby gratified, and eminently served. 6. God himself is openly injured, who is the Fa- ther and patron of the innocent ; and the cause of every righteous person is morte the cause of God than of mail. 7. All government is frustrated, and laws abused, and all men's security for their reputations, or estates, or lives is ov«r* thrown, by false witnesses ; and consequently human con- verse is made undesirable and unsafe. What good can law, or right, or innocency, or the honesty of the judge do any tttan, where false witnesses combine against him ? What l»ecttrity hath the most innocent or worthy person, for his fam^, or liberty^ or estate, or life ; if false witnesses con* Hpire to defame him, or destroy him ? And then how shaU men endure to converse with one another ? Either the in- tiocent mmt seek^ tmt a wilderness* «ad fly from the fhce of
CHAP«. XXII.] CHBI8TIAN POLITICS. 383
men as itt do from lions and tigers, or else peace will be worse than war : for in war a man may fight for his life ; but s^ainst fsJse witnesses he hath no defence : hut God is the avenger of the innocent, and above most other bins> dotii seldom suffer this to go unpunished, even in this present world ^ but often beginneth their hell on earth, to such per- jured instruments of thfe deyil.
III. The evil of unrighteous judgments.
1. An unrighteous judge doth condemn the cause of God Unuidf ; for every righteous cause is his. 2. Yea, he con- demneth Christ himself in his members : for in that he doth it to one of tlie least of those whom he calleth brethren, he doth it to himself. It is a damnable sin, not to relieve the innocent and imprisotied in their distress, when we have flower : what is it then to oppress them and unrighteously condemn ? 3. It is a turning of the remedy into a double misery^ and taking away the only help of oppressed iniio- cency. What other defence hadi innocency, but law and jastice T And when their refuge itself doth fall upon them and Oppress them, whither shall the righteous fly ? 4. It subverteth laws and government, and abuseth it to destroy thiB ends which it is appointed for. 5. Thereby it tumeth human society into a state of misery, like the depredations of hostility. 6. It is a deliberate, resolved sin, and not done in passioh by surprise : it is committed in that place, imd in that form as acts of greatest deliberation should be done : as if he should say, * Upon full disquisition, evi- dence, and deliberation, I condemn this person, and his cause/ 7. All this is done as in the name of God^ and by his own commission, by one that pretendeth to be his offi- cer or minister \ For the judgment is the Lord's ^ And how great a wickedness is it thus to blaspheme, and to re- present him as satan, an enemy to truth and righteousness^ to hi« servants and himself? As if he had said^ ' God hath sent me to condemn this cause and person.'- If false pro- phets sin so heinously who belie the Lord, and say, ' He bath sent us to speak this,' (which is untruth) ; the sin of fidse judges cannot be much less. 8. It is sin against the ablest full and frequent prohibitions of God. Read over Exod. xxiii. 1 — 3, 8cc. Lev. Deut. i. 16, 17. xvi. 18.
* Bom. IB. S— 6. ^ t Cltfon. m* S— ^, IC^
384 CHRISTIAN DIRECTORY. [PARTIV.
Isa. i. 17. 20. 23. Deut. xxiv. 17. xxvii. 19. " Cursed be he that perverteth the judgment of the stranger^ the father- less, and widow, and all the people shall say Amen." Ezra vii. 26. Psal. xxxiii. 5. xxxvii. 28. Ixxii. 2. xciv. 15. cvi. 3. 30. Prov. xvii. 27. xix. 28. xx. 8. xxix. 4. xxxi. 6. Eccles. v. 8. Isa. y. 7. x. 2. Ivi. 1, 2. ' lix. 14, 16. Jer. V. 1. vii. 6. ix. 24. Ezek. xriii. 8. xlv. 9. Hos. xii. 6. Amos v. 7. 15. 24. vi. 12. Mic. iii. 9. Zech. vii. 9. viii. 16. Gen. xviii. 19. Prov. xxi. 3. 7. 16. I cite not the words to avoid prolixity. Scarce any sin is so oft and vehemently condemned of God. 9. False judges cause the poor to appeal to God against them, and the cries of the afflicted shall not be forgotten *. 10. They call for God's judgment upon themselves, and devolve the Work into his hands : how can that man expect any other than a judg- ment of damnation, from the righteous God, who haUi de- liberately condemned Christ himself in his cause and Br- yants, and sat in judgment to condemn the innocent ? " The Lord hath prepared his throne for judgment, and he shall judge the world in righteousness, he shall minister judgment to the people in uprightness ; he will be a refuge for the op- pressed'*." *' He will bring forth thy righteousness' as the light, and thy judgment as the noon-day *." ** Justice and, judgment are the habitation of his throne V " The Lord exe- cuteth righteousness and judgment for all that are oppress- ed k." In a word/the sentence of an unjust judge is passed i^inst his own soul, and he calleth to God to condemn him righteously, who unrighteously condemneth others. Of all men he cannot stand in judgment, nor abide the righteous doom of Christ.
Direct, ii. ' When you well understand the greatness of the sin, find out and overcome the root and causes of it in yourselves: especially selfishness, covetousness and pas- sion.' A selfish man careth not what another suffereth, so that his own ends €UDid interest be promoted by it. A co- vetous man will contend, and injure his neighbour whenever his own commodity requireth it. He so much loveth his money, that it can prevail with him to sin against God, and cast away his own soul; much more to hurt and wrong his
• < Luke xviii. 5— 8. •» Psal. ix. 7— 9. « Psal. xxxvii. 6.
^ Psai. Jxxzixt 14. < 1?««A. ^« 6. cxlvi, 7.
CHAP. XXII.] CHRISTIAN POLITICS. 385
neigbbour. A proud and passionate man is so thirsty after lev^nge, to make others stoop to him« that he careth not what it cost him to accomplish it. Overcome these inward TiceSy and you may easily forbear tiie outward sins.
Direct, iii. * Love your neighbours as yourselves :' for that is the universal remedy against all injurious and un- charitable undertakings.
Direct, iv. * Keep a tender conscience, which will not make light of sin/ It is those that have seared their con- sciences by infidelity or a course of sinning^ who dare ven-^ ture with Judas or Gehazi for the prey, and dare oppress the pooc and innocent, and feel not, nor fear* whilst they cast tliemselves on the revenge of God.
Directs v. ' Remember the day when all these Causes must be heard again, and the righteous God will set all straight, and vindicate the cause of the oppressed.' Con«- sider what a dreadful appearance that man is like to have at the bar of heaven, who hath falsely accused or condemned the just in the courts of men« What a terrible indictment, mccusation, conviction and sentence must that man expect ! If the hearing of righteousness and the judgment to come made Felix tremble, surely it is infidelity or the plague of a stupified heart, which keepetfa contentious persons, per- ▼erters of justice, false witnesses and unjust judges from trembling.
Direct, vi. * Remember the presence of that God who must be your final judge.' That he seeth all your pride and ^oyetousness, and all your secret contrivances for revenge^ and is privy to all your deceits and injuries. You commit them in his open sight.
Direct, vii. ' Meddle not with lawsuits till you have of- fered an equal arbitration of indifierent men, or used all possible means of love to prevent them ' Lawsuits are not the firsts but the last remedy. Try all others before you use them.
Direct, viii. ^ When you must needs go to law, compose your minds to unfeigned love towards him that you must contend with, and watch over your hearts with suspicion jand the strictest care, lest secret disaffection get advantage by it : and goto your neighbour, and labour to possess hi» heart also with love, and to demulce his mind ; that you majf
VOL. VI. c c
386 CHRISTIAN DIRECTORY. [PART lY.
not use the courts of justice^ as soldiers do their weapons, to do the worst they can against another^ as an enemy ; but as loving friends do use an amicable arbitration ; resolving contentedly to stand to what the judge determineth, with- out any alienation of mind^ or abatement of brotherly love/
Direct, ix. * Be not too confident ofthe righteousness of your own cause ; but ask counsel of some understanding, godly ^ and impartial men ; and hear all that can be said> and patiently s consider of the case, and do as you would have others do by you/
Direct, x. * Observe what terrors of conscience use to haunt awakened sinners, especially on a death-bed^ for such sins as false witnessing, and false judging, and oppressing, and injuring the innocent, even above most other sins.'
CHAPTER XXIII.
Qase^ of Comcience, and Directiom agoin^t Backbiting, Slon-
during and Ei)il Speaking.
Tit. 1. Coj^ez of Conscience about Backbiting and EoS
Speaking.
Quest. I. * May I not speak evil of th,at which is evil? and call every one truly as he is ?*^
Answ. You must not speak a known falsehood of any man under pretence of charity or speaking well. But you are not to speak all the evil of every man which is tru^ : as opening the faults ofthe king or your parents, though never so truly, is a sin against the fifth commandment, ** Honour thy father and mother :" so if you do it without a calf, yoa sin against your neighbour's honoui", and many other ways offend.
Q^est• 11.^ Is it not sinful silence, and a consenting to, or countenancing of the sins of others, to say nothing against them, as tender of their honour V
Answ. It is sinful to be silent when you have a call to speak : if you forbear to admonish the offender in love bar tweeh him and you» ^beu you have opportunity aA4 j^
CHAP. XXIII.] CHRISTIAN POJ^ITfCS. 387
cause^ it is sinful to be silent then. But to silence back- biting is no sin. If ypu must be guilty of every man's sin that you talk not against behind his back^ your whole dis- course must be nothing but backbiting.
Quest^iii. ' May I not speak that which honest, religious, credible persons do report?'
Answ. Not without both a sufficient evidence, and a suf- ficient call. Yon must nt)t judge af thie action by the per- son, btit of the person by the action. Nor must you imitate imy man in evil doing. If a good man abuse^ you, are you willing that all men follow him and abuse you more ?
Quest, IV, ' May I believe the bad report of ati honest, credible person?*
Answ. You must first consider whether you may hear it, or meddle with it : for if it be a case that you have nothing to do with, you may not set your judgment to it, either to believe it, or to disbelieve it. And if it be a thing that you are called to judge of, yet every honest man's word is' not presently to be believed : you must first know whether it be a thing that he saw, or is certain of himself, dr a thing which he only taketh upon report : and what his evidence and proof is- r and whether he be not engaged by interest, pas- 9mr, Of any difference of opinion : or be not engaged in some contrary faction, where the interest of a patty or cause is- his temptation : or whether he be not used to rash reports and uncharitable speeches : and what concurrence of tes- tiinonies there is^ and what is ^id on the other side : espe- i$ially what the person acciii^d saithin his own defence. If it he so heinous a crime in public judgment, to pass sen- tence'befoire'boUl parties are heard, and to condemn a man h^/kft^ he is^ak: f6^ himself; it cannot be justifiable in pri- vet jiidgoaent: Would you' be willing yotirselVes that all rivotdd be believed of you, which is spoken by any hottest mkD}V And'hbw' uncertain' are we' of odier men's honesty', tiM we-fAouldf on' theft account think ill of dthers I
Quesf. v. * Mfipy 1 not speafc evil of them that ai^ eneitiies td'^d, to religion tmd godlliiiess, and are open persecutors oFitr^ or are enemites to- thte king or church?'
Ahsw. You thay on- all ibeet occasions speak evil of the ftik ;' and 6f the persons wheii you have a just call ; but not at your own pleasure.
388 CHRISTIAN DIRECTORY. [PART IV.
QH/est. VI. ' What if it be one whose honour and credit countenanceth an ill cause^ and his -dishonour would dis- able him to do hurt V
Answ, You may not belie the devil, nor wrong the worst man that is, though under pretence of doing good ; God needeth not malice, nor calumnies, nor injustice to his glory: it is an ill cause that cannot be maintained without such means as these. And when the matter is true, you must have a call to speak it, and you must speak it justly, without unrighteous aggravations, or hiding the better part, which should make the case and person better understood. There is a time and due manner, in which that man's crimes and just dishonour may be published, whose false reputation in- jure th the truth. But yet I must say, that a great deal of villany and slander is committed upon this plausible pre- tence ; and that there is scarce amorexommon cloak for the most inhuman lies and calumnies.
Qtiest, VII. ' May I not lawfully make a true narration of such matters of fact, as are criminal and dishonourable to offenders? Else no man may write a true history to pos- terity of men's crimes.'
Answ. When you have a just call to do it, you may ; but not at your own pleasure. Historians may ts^e much more liberty to speak the truth of the dead, than you may of the living : though no untruth must be spoken of either : yet the honour of princes and magistrates while they are ah?e is needful to their government, and therefore must be main- tained, ofttimes by the concealment of their faults : and so proportionably the honour of other men is needful to a life of love, and peace, and j ust society ; but when they are dead, they are not subjects capable of a right to any such honour as must be .maintained by such silencing of tho truth, to the injury of posterity : and posterity hath usually a right- to historical truth, that good examples may draw them to imitation, and bad examples may warn them to take heed of sin. God will have the name of the wicked to rot ; and the faults of a Noah, Lot, David, Solomon, Peter, See. shall be recorded. Yet nothing unprofitable to posterity may be recorded of the dead, though it be true ;. nor 4iie fisiults of men unnecessarily divulged 4 much less may the dead be jslandered or abused.
CHAP. XXIII.] CHRISTIAN POLITICS. - 389
Quest. VIII. ' What if it be one that hath been oft ad^ monished in vain ? May not the faults of such an one be mentioned behind his back V
Answ. I confess such an one (the case being proved^ and he being notoriously impenitent) hath made a much greater forfeiture of his honour, than other men : and no man can 6ay€ that man's honour who will cast it away himself. But yet it is not every one that committeth a sin after admo- nition, who is here to be understood ; but such as are im- penitent in some mortal or ruling sin : for some may sin oft in a small and controverted point, for want of ability to dis- cern the truth ; and some may live in daily infirmities (as the best men do), which they condemn themselves for, and desire to be delivered from. And even tJie most impenitent man's sins, must not be meddled with by every one at his pleasure, but only when you have just cause.
Quest. IX, ' What if it be one whom I cannot speak to lace to face V
Answ. You must let him alone, till you have just cause to speak of him.
Qiuest. X. 'When hath a man a just cause and call to open another's faults ?'
Answ, Negatively : 1. Not to fill up the time with other idle chat, or table talk. 2. Not to second any man, how .good soever, who backbiteth others ; no, though he pretend to do it to make the sin more odious, or to exercise go41y sorrow for other men's sin. 3. Not whenever interest, pas- ^ non, faction, or company seemeth to require it. But^ affir- matively, 1. When we may speak it to his fkce in love and priyaey, in due manner and circumstances, as is most hope- Ad to conduce to his amendment. 2. When, after due ad- monition, we take two or three, and after that, tell the church (in a case that requireth it). 3. When we have a ^Biifficieat cause to accuse him to the magistrate. 4. When the magistrate or the pastors of the church, reprove or pu- nish him. 5. When it is necessary to the preservation of another : aa ijTI see my friend in danger of marrying with a wicked person, or taking a false servant, or trading and bar- gafaiing with one that is like to overreach him, or goii among cheaters, or going to hear or converse with a da gerous heretic or seducer ; I must open the faulla o'C Vbx
3{)0 CUR|«,TIAN DIRfiCTOIitY. . [PAR|^ IV.
that tbey are in danger of» so far as their safety s^d my cha- rity require. 6. When it is any treason or conspiracy s^ainst the king or commonwealth ; where my coocealpA^i may be an injury to the king« or damage or danger to the kingdom. 7. When the person himself 4^tli, by his seli^ justification^ force me to it. & When his r^utation i^ $o bnilt upon the injury of others, and slanders of the j]ist> that the justifying of him is the condemning of th^ innoi^ei^t, w^ may ^en indirectly condemn him^ by Tin^ieating the just: as if it be in a case of contention between two^ if we cannot justify th^ right without disl^pnour to the ^njurio;aSj, tber^ is Qo rei](iedy but he must bear his blame. 9. When a xoaa'^ notorious wickedness hath set him up as a spectacle of warning iMid lamentation, so that his crimes cannot be hid, and he hath forfeited his reputation, we muat give others warning by his fall. As an excommui^cate person^ or ma- lefactor at the gallows, &c. ID. When we have just occa- sion to make a bare narrative of some public matters of fact^ as if the sentence of a judge, or punishment of offen- ders, &.C. 11. When the crime is so heinous, as that all good persons are obliged to join to make it odious, as Phi- nehas was to execute judgment. As in caises pf ope^ re- bellion, treason, blasphemy, atheism, idolatry, murders^ per- jury, pruelty : such as the French massacre> the Irish ftr greater massacre, the murdering of kings, i\ii^ Pow^er-plpt^ the burning of London, 8cc. Crimes notorious, shout^ ^ go abQut in the ipoutibs or ears of men, but with just deW tation. 12. When any person's false reputation, is a se- duc^ment to men'^ soul^, and made by himself or others the instruments of God's dishonour, and the injury of church or state, or others, thpugh we may do no unjust thing to bkist hi^ reputation, we may tell the truth so far as jast;ice« or mercy, or piety requireth it.
Quest. XI. ' What if I hear daubers applauding wicked men, and speaking well of them, and extenuating iJieir crin>e»» and praising them for evil doing V
Amw. You must on all just occasions speak evil of ^o; but; when that is enough, you need not meddle with tji^e sju- ner ; no, not though other men applaud him, and you know it to be false : for you are not bound to contradict every feJsQhpod which you hear. But if in any of the twelve fore-
CHAP* XXIII.J CHRISTIAN POLITICS. 391
inentioBed cases you h&ve a call to do it (as for the preser- Tatiou 0f the hearers from a snare thereby ; as if men com- mend a traitor or a wicked man to draw another to like his wAyX in such cases you may contradict the false report*
Quest, XII. ' Are we bound to reprove every backbiter, in this age vfhexk honest people are grown to make littlb conscience of it, but think it their duty to divuljge men's &ults r
Answ. Most of all ; that you may stop the stream of diis common sin: ordinarily whenever we can do it without doing greater hurt^ we should rebuke the tongue that re-» porteth evil of other men causelessly behind ^eir backs : for our silence is their encouragement in sin.
TiL 2. Directions tigamst Backbiting^ Siandeting and JBnil
Speakitig.
^ I* * Maintain the life of brotherly love. Love your neighbour as yourself.'
Direct. II. * Watch narrowly lest interest or passion should prevail upon you.' For where these prevail^ the tongue 18 set on fire of hell, and will set on fire the course af nature \ Selfishness and passion will not only prompt you to speak evil, but also to justify it, and think you do well ; yea, and to be angry with those that will not hearken to you and believe you.
Direct, iit. ' Especially involve not yourselves in any fiction, religious or secular.' Ido not mean that you should not imitate the best, and hold most intimate communion with them ; but that you abhor unlawful divisions and sid- ings ; and when error, or uncharitableness, or carnal inte-^ vest hath broken the church into pieces where you live, and one is of Paul, and another of Apolios, and another of Ce- phas, one of this party, and another of that ; take heed o^f espousing the interest of any party, as it stands cross to the interest of the whole. It would have been hardly credible^ if sad experience had not proved it> how commonly and heinously almost every sect of Christians do sin in this point against each other ! And how far the interest of their sect^ which they account the interest of Christ, will prevail with
* James ii.
«iSfc! CHRISTIAN UIKECTOir^ i^JTT «
nultiludet^ eveL of ^ealuu^ p«upk . tc< beitt . Ci bitt, and reproach tiio»t that ar^ a^auiB: t&er* -TraiaM: tbeir partv '. Yea. now ea&ilv will tiiev mr^cea Bf!rreK> l>roachefe, to bloody perKecutioub. Ht- taa: *^"Mt^*» k di#cb God iten-kct b\ kiilmr" Chnsi o? iuc- dificnus.. idL tiuxik that ikt dotsi iiinj bervice b\- rrnliiT^ guzL t nsseasL aiid oiit tbat batti ti devil, u biasptieizfeer . hzic sl ^■bbfh (, »sfn-.r. aiic calimE: tiih diHcipiei- T>estiiexn ieliowF ohl biewb
ftjii' aiic oiibcouniii: iif tiitr world. Tlia: zeaJ viiicL ^e- Ctts^ec uuc 04viTi»vec niaci' huudrfca ttiusfianc of iid: "^^ ii«XiM» ttuc AioifTviibefe. auc tiurrv ttionsaiic or mzs •am- kaxic ;l -jut Frexicii nmBKacrt, axid Tire. imudrBC ttiW f XL 'JXH IribL niabKacrt. auc wiuci kmdiec xbt Kktb if'.fuL:^* iL £iicniiic. maae tnt vvmass-^xoDB. and IncB i.ut u::i .1' LituDoi. auc. kisepeu. ux the luDiiifiinoiL, I bt. SLjr ^tfu Vil '.-'erUkiii;! imuL i: l tver^iD^ xc tbt ciicrci. <i1k ifr Ufr.- ftii*Ti 1. vm^ uit moKi udicKiK IHS and ftliT>iVTt d
raua .r -j«t L-iTC S: "ii^ tr bumc. mmnoezit lie* ire the ¥Tr:uvc> •*■ ^Ji*^ -'1*= ''i^ niarii i«e.:3fr aramBi 2iicii« that were a«r jiirrT .^i»;'.»BieT*. -lit:: I fszjl. anmrmwa' tL posterity^ w ^*c^ ^■.•. : T"^ aeui's i.r r. i»tfiL»-i "aitT" itebsTt xbr hard sayings » *i ■ :u--s^.'''^ i;-gr. -;^_T -r cj'^ait x^riLizkR i^otae that are i^'^uis!^ ii^ zii^rr- I- s :iii7 w**^ id szuznszii conscience, iii*i .-Aiiti •-'!:* Aiiix 'Tiruiiir/ Ljji izLTttr'ZiLlrrT. Tlio are to be j^-j»:>*-:-i ji-.ateir jmi r«:«ir: ;•: icusn^csLse^cvikere notoriety if 'tr* 4?-^**. -svjiifairs zH'Ts. :-..t; TriiT,> >^~r>*^ ibore theiiown «a£ai^'ri loii i«-»-rr j, s-rnnr iicni3» astL which is hot- « 3:c ia? «^r: :c tu.-vt -jl^ i:,^ .^^ icimmoii Christianity
j«ciiif «^ iai:: ^ 3»rcij.7 ^*:-:ei. ruusi :i as " eartfc-
sut «! ^'"' • -■'■''*-' *^ cc^mirv, how coa-
r^^Wtt, ,^,^ ,^.^ j^^^ coas^ience ofit
^ f* tai« >.:it jome laci.-'. how common U
CHAP. XUII.] CHRISTIAN POLITICS. 393
^report what they hear« though they dare not say that they lidieTe it ! And how commonly the relating of other men's ' imolts, and telling what this man or that man is, or did, or said, is part of the chat to waste the hour in ? And if it be bat true^ they think they sin not : nay, nor if they did but liear that it is true. For my part I must profess^ that my conscience having brought me to a custom of rebuking such backbiters, I am ordinarily censured for it, either as one ibatloyeth contradiction, or one that defendeth sin and wick- edness, by taking part with wicked men: all because I' would stop the course of this common vice of evil speaking and backbiting where men have no call. And I must thank- folly profess, that among all other sins in the world, the sins of selfishness, pride, and backbiting, I have been most brought to hate and fear, by the observation of the common- iiess of them, even in persons seeming godly : nothing hath fixed an apprehension of their odiousness so deeply in me, nor engaged my heart against them above all other sins so much, as this lamentable experience of their prevalence in the world, among the more religious, and not only in the profane.
Direct, v. * Take not the honesty of the person, as a suf- ficient cause to hear or believe a bad report of others.' It is lamentable to hear how far men, otherwise honest, do too often here ofiend. Suspect evil speakers, and be not over credulous of them. Charity thinketh not evil, nor easily and hastily believeth it. Liars are more used to evil speaking, than men of truth and credit are. It is no wrong to the best, that you believe him not when he backbiteth without good evidence.
Direct, vi. ' Rebuke backbiters, and encourage them not by hearkening to their tales.' '' The north wind driveth away rain, so doth an angry countenance a backbiting tongue ^." It may be they think themselves religious per- sons, and will take it for an injury to be driven away with an angry countenance : but God himself, who loveth his ser- vants better than we, is more offended at their sin ; and that which offendeth him, must offend us. We must not hart their souls, and displease God, by drawing upon us the guilt of their sins^ for fear of displeasing them. Tell them
*» Prov, XXV. 83.
384 CHRISTIAN DIRECTORY. [PART H.
how God doth bate backbiting, and advise them if they know any hurt by others, to go to them privately, aad td them of it in a way that tendeth to their repentance.
Direct, vi. ' Use to make mention of the good which ii in others ;' (except it be unseasonable, and will seem to be a promoting of their sin :) God's gifts in every man desem commendations ; and we have aUowaace to mention men'i virtues oftener than to mention their vices. Indeed whei a bad man is praised in order to the disparagement of the good, or to honour some wicked cause or action against truth and godliness, we must not concur in such malioiois praises : but otherwise we must commend that which is traly commendable in all. And this custom will have a double benefit against backbiting : it will use your own tongues to a contrary course, and it will rebuke the evil tongues of others, and be an example to them of more charitable lan- guage.
Direct, viii. * Understand yourselves, and speak often to others, of the sinfulness of evil-speaking and backbiting/ Shew them the Scriptures which condemn it, and the in- trinsical malignity which is in it : as here foUoweth.
Direct, ix. * Make conscience of just reproof and ex- horting sinners to their faces.' Go tell them of it privately and lovingly, and it will have better effects, and bring yon more comfort, and cure the sin of backbiting.
Tit. 3. The Eml of Backbitijug and Einl-speaking.
i. It is forbidden of God among the heinous, damning sins, and made the character of a notorious wicked person, and the avoiding of it is made the mark of such as are ac- cepted of God, and shall be saved : in Rouk i. 29, 30. it is made the mark of a reprobate mind, and joined with murder, and hating God, viz. ** full of envy, debate, deceit, malignity, whisperers, backbiters." ** Lord, who i^all abide in thy tabernacle ? Who shall dwell in thy holy hill ? He that backbiteth not with his tongue, nor doeth evil to his neigh- bour, nor taketh up a reproach against his neighbour ^" And when Paul describeth those whom he must sharply re- buke and censure, he just describeth the factious sort of
. XXIll.] CHRISTIAN POLITlOSf. 386
C^l^'istians of our timeB. " For I feajr lest when I comej I shall slot find you such as I wouLd^ and that I shall be found unto you such as ye would not : lest there he debates, envyiogs^ liirraths, strifes, bac]^bitings, whisperings, swellingi^t tu- BfM^lts/^/' ** Let all bitterness^ and wrath, and anger» and l^lc^mpur, and evil-speaking be put away from you, with all ipalice, and be kind one to another, and tender hearted* — /' > 2. It is a sin which gratifieth satan, and serveth his ma- lice against our neighbour. He is malicious against all, a^d speaking evil, and doing hurt, are the wqrks which are fiaitable to his malignity ! And should a Christian mdke }k\^ tongue the instrument of the accuser of the brethren, to 4I0 hts work against each other ?
3. It signifieth want of Christian love. For love speak- eth nqt evil, nor openeth men's faults without a cause,, but Qover^th infirmities : much less will it lie and slander others, and carry about uncertain reports against them. It is not to do ^ you would be done by : and how essential love is %Q true Christianity, Christ himself hath often told us*
4. It 16 a sin which directly serveth to destroy the hearer's love, and consequently to destroy their souls. If the back- biter understood himself, he would confess that it is his very end to cause you to hate (or abate your love to) him whom he speaketh evil of. He that speaketh good of a man, re- presenteth him amiable ; for amiableness and goodness are aU one. And he that speaketh evil of a man representeth hipi hateful or unlovely : for hatefulness, unloveliness, and c^vil are all one. And as it is not the natural way of winning lov^, to entreat and beg it, and say, I pray you love this per- 19011^ or that thing ; but to open the goodness of the thing or person, which will command love : so is it not the nar- tnral way to stir up hatred, by entreating men to hate thii» m^ <^ ithat; but to tell how bad they are, which will com- mand hatred in them that do believe it. Therefore to apeak ^vil of another, is more than to say to the hearers, ' I pray you hate this man, or abate your love to him.' And that the killing of love is the killing or destroying of men's souls, the apostle John doth frequently declare.
5. And it tendeth also to destroy the love, ^nd conse- quently the soul of him that you speak evil of. For when
^ % Cor. xii ^a « £ph. W. %\.
306 CHRISTIAN DIRECTORY. [PART IT.
it cometh to his hearing, (as one way or other it may do,) what eyil you have reported of him behind his back, it te&- deth to make him-hate you, and so to make htm worse.
6. It is a great make-bate and peace-brectker whereTer it is practised. It tendeth to set people together by the ean. When it is told that such an one spake evil of you in such i place, there are then heartburnings, and rehearsals, and sid- ings, and such ensuing malice as the deyil intended by this design.
7. They that use to speak evil of others behind thdr backs, it is ten to one will speak falsehoods of them when they do not know it. Fame is too ordinarily a liar, and they shall be liars who will be its messengers. How know yoa whether the thing you report is true? Is it only because a credible person spake it? But how did that person know it to be true ? Might he not take it upon trust as well a^ you*? And might he not take a person to be credible that is not ? And how commonly doth faction, or interest, or passion, or credulity, make that person incredible in one thing, who is credible in others, where he hath no such temp« tation? If you know it not to be true, or have not sufficient eyidence to prove it, you are guilty of lying and slandering interpretatively, though it should prove true ; because it might have been a lie for aught you knew.
8. It is gross injustice to talk of a man's faults, before you have heard him speak for himself. I know it is usual with such to say, * O we have heard it from such as we are certain will not lie.' But he is a foolish and unrighteous judge, that will be peremptory upon hearing one party only speak, and knowetb not how ordinary it is for a man, when he speaketh for himself, to blow away the most confident and plausible accusations, and make the case appear to be quite another thing. You know not what another man hath to say till you have heard him.
9. Backbiting teacheth others to backbite : your exam- ple inviteth them to do the like : and sins which are com- mon, are easily swallowed, and hardly repented of; men think that the conmionness justifieth or extenuateth the fault.
10. It encourageth ungodly men to the odious sin of backbiting and slandering the most religious, righteous per-
">. XXIII.] CHRISTIAN POLITICS* 307
It is ordinary with the devil's family to make Christ's
faithful servants their table talk, and the objects of
reproach and scorn, and the song of drunkards ! What
**<«idance of lies go current among such malignant persons,
"-"^iiuit tike most innocent, which would all be ashamed, if
had first admitted them to speak for themselves ? And
slanders and lies are the devil's common means to keep
— ^jTi^ly men from the love of godliness, and so from re-
itance and salvation. And backbiting professors of re-
«. . ^a>a encourage men to this : for with what measure they
.ta* it shall be measured to them again. And they that
.y; Aemselves evil spoken of, will think that they are war-
.ated to requite the backbiters with the like.
11^ It is a sin which commonly excludeth true, profita-
\& reproof and exhortation. They that speak most behind
bb's bac^s, do usually say least to the sinner's face> in any
ay which tendeth to his salvation. They will not go lov-
* i|^y to him in private, and set home his sin upon his con-
^-cience, and exhort him to repentance : but any thing shall
'^'^eire as a oufficient excuse against this duty; that they may
"^^ '%ake the sin of backbiting serve instead of it : and all is out
' "^f carnal self-saying ; they fear men will be offended if they
"^ipeak to their faces, and therefore they will whisper against
'^Ihem behind their backs.
'^' 12. It is at the least, but idle talk, and a misspending of
* your time : what the better are the hearers for hearing of
* other men's misdoings ? And you know that it no whit i' 'piofiteth the person of whom you speak. A skilful, friend- ^ ly admonition might do him good. But to neglect iJiis, and ^ talk of his faults unprofitably, behind his back, is but to *■' aggravate the sin of your uncharitableness, as being not '- contented to refuse your help to a man in sin, but you must ' also injure him and do him hurL
:)98 CHRISTIAN DIRECTORY. [PART IT.
CHAPTER XXIV.
Cases and Directions against Censoriousness and UnwarratUtiUi
Judging.
Tit, 1. Cases of Conscience about Judging of Others.
Quest. I. 'Am I not bound to judge truly of every one m he is/
Afisw. 1. There are many that you are not boulid to meddle with, and to pass any judgment at all upon. ^ There are many whose faults are secret, and their yirtues open ; and of such you cannot judge as they are, because you have no proof or evidence to enable you : you cannot see that which is latent in the heart, or done in darkness. 3. You neither ought on pretence of charity, uor.ciaivbe*' lieve an evident known untruth of aay man*
Quest. 'Doth not charity bind me to judge menbettef than they are ? '
Answ. Chacity bindeth you, 1. Rathar to- observe the best in. them, than th^ worst. 2. And as I said; to judge of no man's faults uncalled. 3. Nor to judge of thaA which is not evident, hut out of sight ; and thus consequendy it bindeth you tojudgesome men better than; they ace; but not directLy.
(Hgect. 'Then a man^ is bound, to err, and bielieve an untruth.'
Ansvu No : you are not bound to believe that it is cer- tainly true, that such a man is: better than, he^ i&;: because yoii. have no evidence of its ceittain truth. But you are bound to believe it a thing probable or verisimile, likely to be true, by an opinion or fallible human faith ; and this is not a falsehood ; for that is likely and probable to you, which hath the more probable evidence, and more for it than against it : so that the thing which you are to believe immediately is this proposition, ' There is more evidence tome to prove it likely that this man is sincere than the contrary:' and consequently you believe this, and believe not the con- trary, because the contrary hath no evidence. But you are
HAP.XXIT.] CHRISTIAN POLITICS. 390
Dt to take it as a certain things that the contrary hatii no itent reality.
QtiesL II. ' How far may I judge ill of one by outward 3pearances^ as by the countenance, gestures and other un- nrtain but suspicious signs ? '
Answ. There are some signs which are not so much as robable, but a little suspicious, and which men are very rdinarily mistaken by ; as those that will judge of a man t the first look, by his face ; and those that will judge a tedious, serious person (a lawyer, a judge, or a divine) to e morose or proud, because they are not complimental, but f few words ; or because they have not patience to waste recious bours in hearing an empty vessel sound ; an igno- mt, self-conceited person talk foolishly. Such censures re but the effects of injudiciousness, unrighteousness and ish haste. There are other signs which make it probable 0 a wise and charitable person, that the man is bad (e. g. Toud, or covetous, or an hypocrite). If with these, there re as great signs to make the contrary probable, we must ftther incline to the better, than the worse. But if not, we nay fear the worst of that person, but not conclude it as a ^itainty; and therefore we may not in public censures, troceed upon such uncertainties, nor venture to divulge hem ; but only use them ta help us for due caution, and rity, and prayer, and endeavour for such an one's recovery ind he)p.
Quest. Ill, ' How far may I censure upon the report ►f others?'
Answ. According to the degree of the credibility of the persons, and evidence of the narrative ; not simply in« them- tehres, but as compared with all that is to be h^ird on the soiitrary part : else you are partial and unjust.
Quest, tv. ' Doth not the fifth command oblige me in lonour to parents and princes, to judge tihem to be better ;lian their Hves declare them to be ? '
Answ. You are gradually to honour them moiie' than >thers, and therefore to be' more afraid of dishonouring diem, and must not sit in judgment on them> to believe any lann of them, winch evidence dbth not compel you to b6*> iieve. But you are not to judge any sin the less, becauseit is theirs ; nor to judge contrary to evidence^ nor t^ cdML
400 CHRISTIAN DIRECTORY. [PART IV.
evil goody nor to be wilfully blind, nor to flatter any in their sin.
Quest. V. ' Whom must we judge for sincere and sancti- fied Christians ? '
Answ. 1. All those that profess to be such, whom you cannot disprove. 2. But as there are several . degrees of evidence and probability, so must there be several degrees of your good opinion of others. Of some who give you the highest probability, you may ha^e the strongest confidence short of certainty : of others you may have less ; and of others you may have much more fear than hope. 3. And in matters of church-rights and public communion, your fears will not allow you to use them as no Christians ; for their profession of faith and repentance is certain ; and as long as your fears of their hypocrisy or unsoundness are but uncertain, it must not (on that account) prevail to deprive another of his right.
Quest. VI. 'But is npt my error my sin, if I prove mistaken, and take that man for a sincere Christian who is none ? '
Answ. If you judged it to be certain, your judgment and error was your sin ; but if you only juC^ed him a pro- fessor of Christianity, and one that on that account you were bound to have church-communion with as if he were sincere, because you cannot prove the contrary, this was no error : or if you erred for want of sufficient evidence to know the truth, this error is not in itself a sin^
Quest. VII. 'Whom must I judge a visible member of the church, with whom I am thus bound to hold com- munion ? '
Answ. 1. If you are the pastor of the church who are made the judge, at his admission by baptism or aflterwards, you must so judge of every one who maketh a credible, pro- fession of true. Christianity, that is, of his present consent to the sacramental covenant : and that profession is credi- ble, which is, 1. Understood by him that maketh it. 2. Deliberate. 3. Voluntary. 4. Seemingly serious. 5. And is not disproved by valid evidence of the contrary. These are the true measures of church-communion; for every man, next God, is the judge of bis^wn heart; and God
CHAP. XXIV.] CHRISTIAN POLITICS. 401
would have every man the chooser or refuser of his own mercies.
2. But if you are but a private member of the' church, whom the pastor hath taken in by baptism, and' not cast out again by excommunication ; except the contrary be no- torious : and even then you are oft obliged for order sake to carry yourself towards him as a visible member, till he be regularly cast out.
Quest. VIII. * Whom must I judge a true worshipper of God, and whom not ? '
Afisw, Him that professeth true Christianity, and join- eth in true worship with a Christian church, or privately (when hindered) acknowledgeth the true God in all his es- sential attributes, and heareth his Word, and prayeth to him for all things necessary to salvation, and praiseth him accordingly, not giving the worship proper to God unto any creature : and doth all this as a sinner redeemed by Jesus Christ, trusting in his merits, sacrifice and intercession, and giveth not his office to any other. And he is a false wor- shipper who denieth any essential attribute of God, or es- . sential part of the office of Christ, or giveth these to any other ; or refuseth his Word, or excludeth in his prayers any thing essential to Christianity, or absolutely necessary to salvation. But ' secundum quid,' in lesser parts, or in circumstances, or measures, every man on earth is a false worshipper, that is, he offereth God a worship some way faulty and imperfect, and hath some sin in his worshipping of God ; and sin is a thing that God requireth not, but for- biddeth even in the smallest measures.
Quest, IX. * Which must I judge a true church of Christ, and which a false church ? '
Answ. The universal church is but one, and is the whole society of Christians as united to Christ their only head ; and this cannot be a false church. But if any other set up an usurper as the universal head, and so make another policy and church, this is a false church formally, or in'its policy: but yet the members of this false church or policy may some of them as Christians be also members of the true church of Christ : and thus the Roman church as papal is a false Catholic church, having the policy of an usurper ) but as Christians they may be members of the true C^l^oW^
VOt. VI. D D
402 CHRISTIAN DIRECTORY. [PART IV.
church of Christ. But for a particular church which is bat part of the universal, that is a true church considered mere- ly as an ungoverned community, which is a true part of the Catholic, prepared for a pastor, but yet being without one: but that only is a true political church, which consisteth of professed Christians conjoined under a true pastor, for communion in the profession of true Christianity, and for the true worshipping of God, and orderly walking for their mutual assistance and salvation.
Quest. X. ' Whom must we judge true prophets and pas- tors of the church ? ' .
Answ, He is a true prophet who is sent by God, and speaketh truth by immediate supernatural revelation or in- spiration. And he is a false prophet who either falsely saith that he hath Divine revelations or inspiration, or pro- phesieth falsehood as from God. And he is a true pastor at the bar of God, who is, 1. Competently qualified with abilities for the office. 2. Competently disposed to it, with willingness and desire of success ; and hath right ends in undertaking and discharging it. 3. Who hath a just ad- mission, by true ordination of pastors, and consent of the flock ; and he is to be accounted a true pastor ' in foro ec- clesia,' in the church's judgment, whom the church judg- eth to have all these qualifications, and thereupon admit- teth him into the possession of the place, till his incapacity be notorious, or publicly and sufficiently proved, or he be removed or made incapable.
Tit, 2. Directions for the Cure of Sinful Censoriousness.
Direct. I. ' Meddle not at all in judging of others withost a call.' Know first whether it be any of your work; if not, be afraid of those words of your Judge, Matt. vii. 1—6. " Judge not, that ye be not judged ; for with what judg- ment ye judge, you shall be judged," &c: And Rom. xiv.4. "Who art thou that judgest another man's servant? To his own master he standeth or falleth." And verses 10. and 13. " But why dost thou judge thy brother? Or why dost thou set at nought thy brother? We shall alL stand before the judgment-seat of Christ — r — Every one of us shall give account of himself to God. Let us not therefore
'[RISTIAN POLITICS. 403
more." "But with me it is a very' iild be judged of you, or of man's ri.' judge nothing before tlie time till (loth will bring to light the hidden I will make manifest the counsels of t no man judge you in meat or in loy holy day, or of the new moon, or
live 1 a call to judge another?'
i.e the answer to this from the answer
>. Tit. 1. 1. If your office and place
>ie, pastor, parent, master, tutor. See.
church, or your neighbour do re-
1 of the sinner require it that you
; and reformation. 4. If your own
k (or any other duty) require it.
J tip an humble sense of your own
Pmake you compassionate to others,'
I his own eyes is least inclined to riti- ^t judgeth himself with the greatest
a least inclined to be censorious to ^s the common cause of censoriousness: ;he Pharisee, " I fast twice a week, and
I I have, I am no adulterer," &c., will s other men, nor as this publican :"
■litent findeth so much of his own to be
1 he tjiniteth on his own breast and saith,
il to me a sinner." The prouder, self-con-
Ijhristians are ever the most censorious of
' Be much therefore at home in searching tnd amending your own hearts : ' And then so much to do about yourselves, that you will id or leisure to be censuring others ; whereas iai hypocrite whose religion is in externals, and "tnted with his heart and heaven, is so little cm- ^the true work of a Christian, that he hath leisure ^^rk of a censorious Pharisee.
lyf. IV. ' Labour for a deep esperimental insight in- ^kture of religion, and of every duty.' For no in #" • iCor.iT.S— S. ' Col.u.16.
404 CHRrSTIAN DIRECTORY. [PART IV.
are so censorious as the ignorant who know not what they say ; whilst experienced persons know those difficulties and other reasons which calm their minds. As in common bu- siness, no man will sooner find fault with a workman in his work, than idle praters who least understand it. So is it commonly in matters of religion : women and young men that never saw into the great mysteries of divinity, but have been lately changed from a vicious life, and have neither acquaintance with the hard points of religion, nor with their own ignorance of them, are the common, proud cen- surers of their brethren much wiser than themselves, and of all men that are more moderate and peaceable than them- selves, and are more addicted to unity, and more averse to sects and separations than they. Study harder, and wait till you grow up to the experience of the aged, and you will be less censorious and more peaceable.
Direct, v. ' Think not yourselves fit judges of that which you understand not : and think not proudly that you are more like to understand the difficulties in religion, with youjc short and lazy studies, than those that in reading, me- ditation and prayer have spent their lives in searching after them.* Let not pride make you abuse the Holy Ghost, by pretending that he hath given you more wisdom in a little time, and with little means and diligence, than your betters have by the holy industry of their lives : say not, God can give more to you in a year than to others in twenty ; for it is a poor argument to prove that God hath done it, because he can do it. He can make you an angel, but that will not prove you one. Prove your wisdom before you pretend to it, and overvalue it not : Heb. v. 11, 12. sheweth that it is God's ordinary way to give men wisdom according to their time and means, unless their own negligence deprive them of his blessing.
Direct, vi. ' Study to keep up Christian love, and to keep it lively.' For love is not censorious, but is inclined to judge the best, till evidence constrain you to the con- trary. Censoriousness is a vermin which crawleth in the carcase of Christian love, when the life is gone.
Direct, vii. 'Value all God's graces in his servants:' and then you will see something to love them for> when hypocrites can see nothing : make not too light of small de-
CHAP. XXIV.j CHRISTIAN POLITICS. 405
grees of grace, and then your censure will not overlook them.
Direct, viii. ' Remember the tenderness of Christ/ who condemneth not the weak, nor casteth infants out of his fa- mily, nor the diseased out of his hospital ; but dealeth with them in such a gracious gentleness, as beseemeth a tender- hearted Saviour : he will not break the bruised reed : he carrieth his lambs in his arms, and gently driveth those with young ! He taketh up the wounded man, when the priest and Levite pass him by. And have you not need of the tenderness of Christ yourselves as well as others? Are you not afi-aid lest he should find greater faults with you, than you find in others? and condemn you as you condemn them?
Direct, ix. 'Let the sense of the common corruption of the world, and imperfection of the godly, moderate your particular censures/ As Seneca saith, * To censure a man for that which is common to all men, is ih a sort to censure him for being a man, which beseemeth not him that is a man himself.' Do you not know the frailty of the best, and the common pravity of human nature ? How few are there that must not have great allowance, or else they will not pass for current in the balance. Elias was a man subject to pafiisions : Jonah to peevishness : Job had his impatience : Paul 9aith even of the teachers of the primitive church, " They all (that were with him) seek their own, and not the things of Jesus Christ." What blots are charged on almost all the churches, and almost all the holy persons, mentioned throughout all the Scriptures ! Learn then of Paul a better lesson than censoriousness : " Brethren, if a man be over- taken in a fault, ye which are spiritual restore such an one in the spirit of meekness ; considering thyself, lest thou al- so be tempted. Bear ye one another's burdens, and so ful- fil the law of Christ, Let every man prove his own work, and then he shall have rejoicing in himself alone ^," &c.
Direct, x. ' Remember that judgment is God's preroga- tive,' (further than as we are called to it for the performance of some duty, either of oflSce, or of private charity, or self- preservation :) and that the Judge is at the door ! and that judging unmercifully maketh us liable to judgment withoqjt
* Gal. vi. 1 . I
406 CHRISTIAN DIRECTORY. [PART IT.
meroy. The foresight of that near Uniyersal judgment, which will pass the doom on us and all men, will do much to cure us of our rash censoriousness.
Direct, xi. ' Peruse and observe all the Directions in
the last chapter against Evil-speaking and Backbiting, diat
I may not need to repeat them/ Especially avoid, 1. The
snare of selfishness and interest; for most men judge of
others principally by their own interest : he is the good
man that is good to them, or is on their side ; that loveth
and honoureth them, and answereth their desires ; this is
the common false judgment of the corrupted, selfish wolrld;
who vilify and hate the best, because they seem unsuitable
to them and their carnal interest ; therefore take heed of
their judgment about any man that you have a falling out
with; for it is two to one but you will wrong him thitmgh
this selfishness. 2. Avoid passion; which blindeth tibe
judgments 3. Avoid faction ; which maketh you judge of
all ipen as they agree or disagree with your opiniotis, or
your side or party, 4. Avoid too hasty belief of censures,
and rebuke them. 6. Hear every man speak for himself
before you censure him^ if it be possible, and the case be
not notorious.
Direct, xii. ' Keep still upon your mind a just and deep apprehension of the malignity of this sin of rash censuring.' It is of the greatest consequence to the mortifying of any sin, what apprehensions of it are upon the mind. If reli- gious persons apprehended the odiousness of this as much as they do of swearing, drunkenness, fornication. Sec, they would as carefully avoid it : therefore I shall shew you the malignity of this sin.
Tit. 3. The Evil of the Sin of Censoriomness.
1 . It is an usurpation of God's prerogative, who is the judge of all the world ; it iis a stepping up into his judg^ ment-seat, and undertaking his work, as if you said, ' I will be God as to this action ; ' and if he be called the anti- christ who usurpeth the office of Christ, to be the universal monarch and head of the church, you may imagine what he doth, who (though but in one point) doth set himself in the place of God,
CHAP. XXIV.] CHRISTIAN POLITICS, 407
2. Tliey that UBurp not God's part m judgment, y^t or- dinarily usnrp the part of the ms^istrate or pastors of tbe church. As when mistaken censorious Christians refuse to come to the sacrament of communion, because many per- sons are therc^ whom they judge to be .ungodly^ what do they but usurp the office of the pastors of the church ? To whom the keys are committed for admission and exclusion ; atid so are the appointed judges of that case. The duty of private members is but to admonish the offender first se- cretly, and then before witnesses, and to tell the church if he repent not, and humbly to tell the pastors of their duty, if they neglect it ; and when this is done, they have dis- charged their part, and must no more excommunicate men tbemselves, than they must hang thieves when the magis- trate doth neglect to hang them.
3. Ceosoriousness signifieth the absence or decay of love; which inclineth men to think evil, and judge the worst, and aggravate infirmities, and overlook or extenuate any good that is in others. And there is least grace where there is least love.
4. It i»heweth iedso much want of self-acquaintance, and such heart-employment as the sincerest Christians are taken tip with. And it sheweth much want of Christian humility and sense of your own infirmities and badness ; and much prevalency of pride and self-conceitedness : if you knew how ignorant you are, you would not be so peremptory in judjging ; and if you knew how bad you are, you would not be so forward to condemn your neighbours. So that here is together the effect of much self-estrangedness, hypocrisy and pride : did you ever well consider the mind of Christ, when he bid them that accused the adulterous woman, ** He that is without sin among you, let him first cast a stone at her*.'* Certainly adultery was a heinous crime, and to be punished with death, and Christ was no patron of unclean- nesB ; but he knew that it was an hypocritical sort of per- sons whom he spoke to, who were busy in judging others rather than themselves. Have you studied his words against rash censurers ; ** And why beholdest thou the mote in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother. Let
* John viii. 7
408 CHRISTIAN DIRECTORY. [PART IV.
me pull out the mote out of thine eye ; and behold a beam is in thine own eye ? Thou hypocrite ! first cast out the beam out of thine own eye and then shalt thou see clearly to cast out the mote which is in thy brother's eye V I know well that impenitent sinners do use to pervert all these words of Christ, against any that would bring them to repentance for their sin ; and account all men rai^h cen- surers, who would make them acquainted with their unsanc- tified hearts and lives. But it is not their abuse of Scrip- ture, which will justify our overpassing it with neglect: Christ spake it not for nothing ; and it must be studied by his disciples.
5. Censoriousness is injustice, in that the censurers would not be so censured themselves : you will say, * Yes, if we were as bad, and did deserve it : ' but though you have not that same fault, have you no other ? And are you willing to have it aggravated, and be thus rashly judged? You do not as you would be done by : yea, commonly cen- surers are guilty of false judging ; and whilst they take things hastily upon trust, and stay not to hear men speak for themselves, or to inquire throughly iiito the cause, they commonly condemn the innocent ; and call good evil, and put light for darkness 8 ; and take away the righteousness of the righteous from him, when God hath cursed such with a
woe.
6. And false censuring is the proper work of the devil, the accuser of the brethren ; " who accuseth them before God, day and night *" ;" and Christians should not bear his image, nor do his work.
7. Censoriousness is contrary to the nature and office of Jesu3 Christ ; he came to pardon sin, and cover the in- firmities of his servants, and to cast them behind his back, and into the depth of the sea, and to bury them in his grave ; and it is the censurer's work to rake them up, and to make them seem more and greater than they are, and to bring them into the open light.
8. Censoriousness causeth uncharitableness and sinful separations in the censurers; when they have conceited their brethren to be worse than they are, they must then re- proach them or have no communioii with them, and avoid
f Matt. vii. 3, 4. « Isa. v. 10. ^ Rev. xU. 10.
[AP/ XXIV.] CHRISTIAN POLITICS. ' 409
' ^hem as too bad for the company of such as they. Or when ^>lMy have usurped the pastor's work in judging, they begin the execution by sinful separation.
9. Censoriousness is an infectious sin> which easily ta-
- iceth with the younger and prouder sort of Christians, and
=:bo setteth them on vilifying others ; and at this little gap
xhere entereth all uncharitableness, backbitings, revilings,
dsluirch-divisions and sects, yea, and too often rebellious
and bloody wars at last.
L '1.0^ Censoriousness is a sore, temptation to them that . are censured, either to contemn such as censure them, and go on tlie other hand too far from them ; or else to comply with the errors and sinful humours of the censurers, and to strain their consciences to keep pace with the censo^ nous. • And here I must leave it on record to posterity for their y warning, that the great and lamentable actions, changes . and calamities of this age, have arisen, next to gross impi- ety, from this sin of censoriousness producing these two contrary effects, and thereby dividing men into two contra- , ry parties. The younger sort of religious people, and the more ignorant, and many women, having more zeal than judgment, placed too much of their religion in a sharp op- position to all ceremonies, formalities and opinions which they thought unlawful ; and were much inclined to schism and unjust separations upon that account; and therefore censured such things as antichristian, and those that used them as superstitious and temporizers ; and no man's learn- ing, piety, wisdom or laboriousness in the ministry could save him from these sharp, reproachful censures. Here- upon one party had not humility and patience enough to endure to be so judged of; nor love and tenderness enough for such peevish Christians, to bear with them in pity, as parents do with fro ward infants; but because these profes- sed holiness and zeal, even holiness and zeal were brought under suspicion for their sakes ; and they were taken to be persons intolerable, as unfit to lie in any building, and un- meet to submit to Christian government; and therefore meet to be used accordingly. Another sort were so wearied . With the profaneness and ungodliness of th^ vulgar rabble and saw so few that were judiciously religious, that the
410 CHRISTIAN DIRECTORY. [PART IT.
thought it their duty to lore and cheriBh the seal and jnety of their censorious weak ones, and to bear patiently with their frowardness, till ripeness and experience cured them, (and so far they were right.) And because they ^thought that they could do them no good> if they once loFit their in- terest in them (and were also themselves too impatient of their censure), some of them seemed (to please them) to be more of their opinion than they were ; and more of them forbore to reprove their petulance, but silently suffered them to go on ; especially when they fell into the sects of Anti- nomianSy Anabaptists and Separatists, th^y durst notr^ prove them as they deserved^ lest they should drive them out of the hivci to some of these late swarms. And thus censoriousness in the ignorant and self-conceited, drove away one part to take them as their enemies ; and silenced or drew on another party to follow them that led the van in some irregular> violent actions; and the wise and sober moderators were disregarded, and in the noise of theise ta- mults and contentions could not be heard, till the smart of eith«r party in their suffering forced them to honour such, whom in their exaltation again they despised or abused. This is the true sum of all the tragedies in Britain of this age.
Titk 4. Directions for those that are rashfy censurigd^
Direct, i. ' Remember when you are injured by censures, that God is now trying your humility, charity and patience; atid therefore be most studious to exercise and preserve these three.' 1* Take heed lest pride make you disdainfiil to the censurer ; a humble man can bear contempt ; hard censures hurt men so far as they are proud. 2. Tak43 he^ lest imbecility add to your impatience, and concur with pride : cannot you bear greater things than these ? Imjpa- tience will disclose that badness in yourselves, which Ivill make you censured much more ; and it will sh^wyou as weak in one respect as the censurers are in another. 3. Take heed lest their fault do not draw you to overlook or under- value that serious godliness which is in many of the censo- rious ; and that you do not presently judge them hypocrites or schismatics, and abate yojMF charity to them, or incline to
CHAP. ^XIV.] CHRISTIAN POLIXrcS. 411
handle them more roughly than the tenderness of Christ al- loweth you. Remember that in all ages it hath been thus : the church hath had peevish children within^ as well as persecuting enemies without ; insomuch as Paul, Rom. xiv. giveth you the copy of* these times, and giveth them this counsel, which from him I am giving you. The weak in knowledge were censorious land judged the strong. The strong in knowledge were weak in charity, and contemned the weak ; just as now one party saith, * These are super- stitious persons, and antichristian : ' the other saith, ' What giddy schismatics are these ; ' but Paul chideth them both ; one sort for censuring, and the other for despising them.
Direct, ii. ' Take heed lest whilst you are impatient un- der their censures, you fall into the same sin yourselves.' Do they censure you for differing in some forms or ceremo- nies from them ? Take heed lest you overcensure them for their censoriousness ; if you censure them as hypocrites who censure you as superstitious, you condemn yourselves while you are condemning them. For why will not cen- ftui^ng too far^ prove you hypocrites also> if it prove thefak
Direct, hi. 'Remember that Christ beareth with their Weaktiess, who is wronged by it more than you, and is more against it.' He doth not quit his title to thfem for their fro- wiardness, faor cease hiis love, nor turn every infant out of his family that will cry and wrailgle, nor every patient out of his hospital that doth cotnplain and grban ; and we tHUSt imitate our Lord, ;a.nd love where he loveth, and pity wh^ffe fa^pitieth, and be merciful as our heavettly Father is mer- ^ifiiL
Direct. iV. ' Remember how ainiable a thing the least degpree of grace is, even when it is clouded and blotted Witft tafitmities.' It is the Divine nature, and the imieige of G6cl» attd the seed of glory ; and therefore as an infant hath the noble nature of a man, and in all his weakness is much mot^ honourable than the bes^ of brutes (so that it is death to kill an infant, but not a beacrt) : so is the most infirm and fro- ward true Christian more honourable and amiable than the most splendid infidel. Bear with them in love and honour to the image and interest of Christ.
Direct, v. * Remember that you were once vie^ii Vu jgt^^^
412 CHRISTIAN DIRECTORY. [pARflV.
yourselves ; and if happy education under peaceable guides did not prevent it, it is two to one but you were yourselves censorious/ Bear therefore with others-as you bear with crying children, because you were once a child yourself. Not that the sin is ever the better, but you should be the more compassionate.
Direct, vi. ' Remember that your own strength and judgment is so great a mercy, that you should the more easily bear with a censorious tongue/ The rich and noble can bear with the envious, remembering that it is happy to have that worth or felicity which men do envy. You suffer fools gladly seeing you yourselves are wise. If you are in the right let losers talk.
Direct. VII. 'Remember that we shall be shortly to- gether in heaven, where they will recant their censures, and you will easily forgive them, and perfectly love them.' And will not the foresight of such a meeting cause you to bear with them, and forgive and love them now ?
Direct, viii. ' Remember how inconsiderable a thing it is as to your own interest, to be .judged of man ; and that you stand or fall to the judgment of the Lord *.* What are you the better or the worse for the thoughts or words efa man ; when your salvation or damnation lieth upon God's judgn^ent. It is too much hypocrisy, to be too much desi- rous of man's esteem and approbation, and too much trou- bled at his disesteem and censure, and not to be satisfied with the approbation of God. Read what is written ^.gainst Man-pleasing, Part i.
Direct, ix. ' Make some advantage of other men's cen- sures, for your own proficiency.' If good men censure yoi]» be not too quick in concluding that you are innocent, and justifying yourselves; but be suspicious of yourselves ; lest they should prove the right, and examine yourselves mik double diligence. If you find that you are clear in the point that you are censured for, suspect and examine lest sonie other sin hath provoked God to try you by these cen- sures; and if you find not any other notable fault, let it m9k:e you the more watchful by way of prevention, seeing the eyes of God and men are on you ; and it may be God's
* I Cor, iv. 3,4.
CHAP. XXV.] CURISTIAN POLITICS. 413
warning, to bid you take heed for the time to come. If yoli are thus brought to repentance, or to the more careful life, by occasion of men's censures, they will prove so great a benefit to you, that you may bear them the more easily.
CHAPTER XXV.
Cases and Directions about Trmts and Secrets.
Tit. 1 . Cases of Conscience about Trusts and Secrets.
Quest. I. ' How are we forbidden to put our trust in man ? And how may it be done V
Answ. I. You must not trust man for more than his pro- portion, and what belongs to man to do : you must not ex- pect that from him which God alone can do. 2. You must not trust a bad, unfaithful man to do that which is pYoper to a good and faithful man to do. 3. You must not trust the best man, being imperfect and fallible, as ftilly as if you supposed him perfect and infallible : but having to do with a corrupted world, we must live in it with some measure of distrust to all men ; (for all that Cicero thought this contrary to the laws of friendship). But especially ig- norant, dishonest, and fraudulent men must be most dis- trusted. As Bucholtzer said to his friend that was going to be a courtier, ^ Commendo tibi fidem diabolorum, crede et eontremisce :' he that converseth with diabolical men, must believe them no further than is due to the children of the father of lies. But we must trust men as men, according to the principles of veracity that are left in corrupted nature : and we must trust meh so far as reason sheweth us cause, from their skill, fidelity, honesty, or interest : so a surgeon, a physician, a pilot may be trusted with our lives : and the more skilful and faithful any man is, the more he is to be trusted.
/ Quest. II. ' Whom should a man choose for a matter of trust r
Answ. As the matter is : one that hath wisdom, skill.
414 CHRIflTIAlf 0IRBCYORY. [fAHT IV.
and fidelity, through conscience, honesty, friendship, or his own apparent interest.
Quest. III. 'In what oases may I commit a secret to an- other r
Answ. When there is a necessity of his knowing it, or a greater probability of good than hurt by it, in the evidence which a prudent man may see.
CbijesU iv. ' What if another commit a thing to me with charge of secresy, and I say nothing to him, and so promise it not : am I bound to secresy in that case?'
Amw, If you have cause to believe that he took your si- lence for consent, and would not else have committed it to you, you are obliged in point of fidelity, as well as friend- ship : except it be with robbers or such as we are not bound to deal openly with, and on terms of equality.
Qimtt. V* ' What if it be a secret, but I am under no com- mand or promise at all about it ?'
Amw. You must then proceed according to the laws of charity and friendship : and not reveal that which it to the injury of another, without a greater cause.
Quest. v\. 'What if it be against the king, or state, or common good?'
Answ. You are bound to reveal it, so far as the safety of the king, or state, or common good requireth it : yea, &ough ypu ^wear the contrary.
Quest. VII. ' What if it be only against the good of «ome third ordinary person ?'
Amw. You must endeavour to prevent his wrong, either by revealing the thing, or dissuading from it, or by sueh means as prudence shall tell you are the meetest, by exer- cising your love to one, without doing wrong to the other. • Qw&it. VIII. ^ What if a man secretly intrust his estate to me, for himself or children, when he is in debt, to defraud his creditors?'
Answ. You ought not to take such a trust : and if you have done it, you ought not to hold it, but resign it to him that did intrust you. Yea, and to disclose the fraud, for the righting of the creditors, except it be in such a case as that the creditor is some such vicious or oppressing person, as you are not obliged to exercise that act of charity for ; or when the consequents of revealing it, will be a greater hurt,
^
.] CHRISTIAN PpLITICS. 415
' of him will compensate ; especially when ^ V ^'c good.
1^ 'a delinquent intrust me with his es-
'^^ . from penalty?'
^ ^ * uat is prosecuted by a due course of
^ .1 debetur reipublicse/ whose punish-
1 good requireth, the case must be de-
anev : you must not take, nor keep such a
A it be one whose repentance giveth you reason
, that his impunity will be more to the common
ian his punishment, and that if the magistrate knew
J ought to spare or pardon him, in this case you may
jnceal his person or estate ; so be it you do it not by a lie,
or any other sinful means, or such as will do more hurt than
good.
Quest. X. * What if a friend intrust me with his estate to secure it from some great taxes or tributes to the king ? May I keep such a trust or not V
Answ. No ; if they be just and legal taxes, for the main- tenance of the magistrate or preservation of the common- wealth : but if it be done by an usurper that hath no autho- rity, (or done without or beyond authority, the oppressing of the subject, you may conceal his estate or your own) by lawful means.
Quest* XI. ^ What if a man that suffereth for religion, GOiomit his person or estate to my trust?'
An9w. You must be faithful to your trust, 1. If it be tme religion and a good cause for which he suffereth. 2. Or if he be falsely accused of abuses in religion. 3« Or if he be fieiulty ; but the penalty intended, from which you se- cure him, is incomparably beyond his fault and unjust. Sup- posing still that you save him only by lawful means, and that it be not like to tend to do more hurt than good, to the cause of religion or the commonwealth.
Quest. xiK ' What if a Papist or other erroneous person intrust me (being of the same mind) to educate his children in that way, when he is dead, and afterward I come to see the error, must I perform that trust or not?'
Answ. No: 1. Because no trust can oblige you to do hurt. 2. Because it is contrary to the primary intent of your friend ; which was his children's good. Aud ^oxslxslV]
416 CHRISTIAN DIRECTORY. [PART IV.
well suppose that had he seen hiserror^ he would have in* trusted you to do accordingly : you are bound therefore to answer his primary intention, and truly to endeavour his children's good.
Quest. XIII. ' But what if a man to whom another hath intrusted his children, turn Papist or heretic, and so think- eth error to be truth ? what must he do V
Amw. He is bound to turn back again to the truth, and do accordingly.
Object. ' But one saith this is the truth and another that; and he thinketh he is right.'
Amw. There is but one of the contraries true. Men's thinking themselves to be in the right doth not make it so : and God will not change his laws, because they misunder- stand or break them. Therefore still that which God bind- eth them to is to return unto the truth. And if they think that to be truth which is not, they are bound to think other- wise. ^ If you say. They cannot ; it is either not true, or it is long of themselves that they cannot: and they that, cannot immediately, yet mediately can do it, in the due use of means.
Qtiest. XIV. * What if I foresee that the taking of a trust may hazard my estate, or otherwise hurt me, and yet my dying (or living) friend desireth it ?' ...
Amw. How far the law of Christianity or friendship ob- lige you to hurt yourself for his good, must be discerned by a prudent considering what your obligations are to the per- son, and whether the good of your granting his desires, or the hurt to yourself is like to be the greater, and of more public consequence ; and whether you injure not your own children or others by gratifying him : and upon such com- parison prudence must determine the case.
Quest. XV. ' But what if afterward the trust prove more to my hurt than I foresaw ?'
Answ. If it was your own fault that you foresaw it not, you must suffer proportionably for that fault. But other- wise you must compare your own hurt with the orphans in case you do not perform the trust ; and consider whether they may not be relieved another wUy ; and whether you have reason to think that if the parent were *alive and knew your danger, • he would expect you should perform your
CHAP. XXV.] CHRISTIAN POLITICS^ 417
trust, or would discharge you of it. If it be some great and unexpected dangers, which you think upon good grounds the parent would acquit you from if he were living, you ful« fil your trust if you avoid them, and do that which would have been his will if he had known it. Otherwise you must perform your promise though it be to your loss and suf- fering ?
Quest. XVI. * But what if it was only a trust imposed by his desire and will, without my acceptance or promise to perform it?*
Answ. You must do as you would be done by, and as the common good, and the laws of love and friendship do require. Therefore the quality of the person, and your ob- ligations to him, and especially the comparing of the coo- fiequent good and evil together must decide the case.
QuesLxYii. * What if the surviving kindred of the Or- phan: be nearer to him than 1 am, and they censure me and ccdumniate me as injurious to the orphan, may I not ease mysdf of the trust, and cast it upon them?'
Answ^ In this case also, the measure of your suffering must first be compared with the measure of the orphan's good ; and then your conscience must tell you whether you verily think the parent who intrusted you, would discharge you if he were alive and knew the case. If he would, though you promised, it is to be supposed that it was not the mean- ing of his desire or your promise, to incur such suffering : and if you believe Uiat he would not disdiarge you if he were alive, then if you promised you must perform ; but if you promised not, you must go no farther than the law of love requireth*
Quest. XVIII. * What is a minister of Christ to do, if a penitent person confess secretly some heinous or capital crime to him, (aii adultery, theft, robbery, murder :) must it be concealed or not?'
Answ. 1. If a purpose of sinning be antecedently con- fessed, it is unlawful to farther the crime, or give opportu- nity to it by a concealment : but it must be so far opened as is necessary for the prevention of another's sin ; espe- cially if it be treason against the king or kingdom, or any thing against the common good.
2. When the punishment of the offender is appaceutbf
VOL. VI. E £
418 CHRISTIAN DIRBCTORT. [PART IT-
necessary to the good of others, especially to right the king or country, and topreserre them from danger by the offender or any other, it is a duty to open a past &nlt that is confessed, and to bring the offender to punishment, rather than injure the innocent by their impunity.
3. When restitution is necessary to a person injured, you may not by concealment hinder such restitution ; but must procure it to your power where it may be had.
4. It is unlawful to promise universal secresy absolutely to any penitent. But you must tell him before he confess- eth, ' If your crime be such, as that opening it i^necessary to the preservation or righting of king, or country, or yoor neighbour, or to my own safety, I shall not conceal it' That so men may know how far to trust you.
5. Yet in some rare cases, (as the preservation of our pa- rents, king, or country,) it may be a duty to pi'omise and perform conoealment, when there is no hurt like to follow but the loss or hatard of our own lit^ &t liberties, or es- tates ; and consequetitly if no huft b6 like to follow but some private loss of another, wfai^ I €fid:iiiKS>t prevent with- out a greater hurt.
6. If a man ignorant of the law, and of hid own danger, have rashly mad^ a promise of B6^^t^y,alid yet be in doubt, he slrould open the case ' in hypoth^i' ^tily, to some honest, able lawyer, inquiring if such a ciase ishould be, what the law requireth of the pastor, or what danger he is in if he coBceal it J that he may be able farther to judge of the icase.
7. He that made ho promise of secresy, virtual or actud, may ' cseteris paribus' bring the offfeniler to shame or pttnisb- ment rather than to fall into the like himself for the con- cealment.
8. He that rashly promised universal secresy, ttiust com- pare the penitent's danger atid his ow^, and consider whose suffering is like to be more to the public detriment, all thmgs considet'ed, and that must bie first avoided.
9. He that findeth it bis duty td reVeal the crime to saye himself, ttiust yet let the penitfent tetve tiiotic^ of it, tfcfet he mfay fly and escape ; unless ^s aforesaid, Wlieft the iftt^^st of the kittg, or country, or otherfe, doth more te^quire Ibis punidh* ment.
10. But when th^ere is no iutefa Mel»itoit2y^thift offender's
0
v.] CHRISTIAN POLITICS. 410
r the prevention of the hurt or wrong of >*eat danger by concealment to the minisi- _ '-^ \ that the crime, though it were capital,
"S^ < My reasons are,
•w^ > ' every man be bound to do his best
z^'- ^ '\ in is not bound to bring ofienders
*'^ '.. , magistrate, nor hath a special
- ^ ^ , ' ises not obliged to it.
\ ' , • '■ ,^ ' d that (in most cases) a ca-
' ' , ^^ ^ himself to punishment :
' ' xvuow but by his free confes-
. only on your promise of conceal- .c to put you under no other obligation to punishment than he is under himself, v^hrist's words and practice, in dismissing the wo- .a taken in adultery, sheweth that it is not always a duty ^r one that is no magistrate to prosecute a capital offender, bat that sometimes his repentance and life may be preferred. (4.) And magistrates' pardons shew the same. ' (6.) Otherwise no sinner would have the benefit of « <SN>i|ii8ellor to open his troubled conscience to : for if it be a daty to detect a^reat crime in order to a great punishment, ^hy-not '%, IjBSS also in order to a less punishment. And Mio would confess when it is to bring themselves to punish- ment?
'^"'- 11. In those countries where the law allows pastors to Mdceal all crimes that penitents freely confess, it is left to the pastor's judgment to conceal all that he discerneth may be^ncealed without the greater injury of others, or of the Uftj^ Of commonwealth.
' 12. There is ft knowledge ofthe faults of others, by com* moll fame, esp^eiaUy many years after the committing, which doth not oblige the hearers to prosecute the offender. And f^ e ciieeie publicly known is more to be punished (lest im- B^Miity e^lMilden odiers to the like) than an unknown crime, erealed in eonfession.
Tit, 2. Directions about Trusts and Secrets.
Direct, i. ' Be not rash in receiving secrets or any other t^Bts :' but first consider what you are thereby obliged to
480 CHEISTIAN DIRECTORY. [PART IV.
and what difficulties may arise in the perfonnance ; and foresee all the consequents as far as is possible, before you undertake the trust ; that you cast not yourselves into snares by mere in- considerateness, and prepare not for perplexities and repent- ance«
Direct, ii. * Be very careful what persons you commit either trusts or secrets to :' and be sure they be trusty by their wisdom, ability, and fidelity.
Direct, iii. 'Be not too forward in revealing your own secrets to another's trust :' for, 1. You cannot be certain of -any one's secresy, where you are most confident. 2. You oblige yourself too much to please that person, who by re- vealing your secrets may do you hurt; and are in fear lest carelessness, or unfaithfulness, or any accident should dis- x^lose it. 3* You burden your friend with the charge and care of secresy *.
Direct, iv. Be faithful to your friend that doth intrust you;' remembering that perfidiousness or falsehood to a friend, is a crime against humanity, and all society, as well as against Christianity ; and stigmatizeth the guilty in the eyes of all men, with the brand of an odious, unsociable per- ,son.
Direct, v. ' Be not intimate with too many, nor confi- dent in too many :' for he that hath too many intimates, will be opening the secrets of one to another.
Direct. Yi. 'Abhor covetousness and ambition :* or else a bribe or the promise of preferment, will tempt you to per- fidiousness. There is no trusting a selfish, worldly man.
Direct. \ II. ' Remember that God is the avenger of per- fidiousness, who will do it severely :* and that even they that are pleased and served by it, do yet secretly disdain and de- test the person that doth it ; because they would not be so used themselves.
Direct, viii. ' Yet take not friendship or fidelity to be an obligation to perfidiousness to God, or the king, or com- monwealth, or to another, or to any sin whatsoever.'
* Qnod taciturn esse velis nemini dixeris. Si tibi uor imperasti, qoomodo ab alio silentium speras ? Martin. l^Qmiens. de morib.
CHAP. XXVI.] CHRISTIAN POJ.1TIG8. 421
CHAPTER XXVI.
Directions against Selfishness as it is contrary to the Love of our
Neighbour.
Th£ two tables of the law are summed up by our Saviour in two comprehensive precepts : " Thou shalt love the Lord thy God, with all thy heart, and soul, apd might :** and '* Tliou shalt love thy neighbour as thyself." In the decalogue the first of these is the true meaning of the first commandment, put first because it is the principle of all obedience : and the second is the true meaning of the tenth commandment, which is therefore put last, because it is the comprehensive sum of other duties to our neighbour or injuries against him, which aBv other particular instances may contain ; and also the principle of the duty to, or sin against, our neighbour. The meaning of the tenth commandment is variously con- jectured at by expositors : some say that it speaketh against inward concupiscence and the sinful thoughts of the heart ; but so do all the rest, in the true meaning of them, and must not be supposed to forbid the outward action only, nor to be any way defective : some say that it forbiddeth co- veting and commandeth contentment with our state ; so doth the eighth commandment ; yet there is some part of the truth in both these. And the plain truth is (as far as I can understand it), that the sin forbidden is selfishness as opposite to the love of others, and the duty commanded 13 to love our neighbours ; and that it is as is said, the sum oi the second table, '* Thou shalt love thy neighbour as. thyself:'' as the captain leadeth the van, and the lieutenant* bringeth up the rear; so, " Thou shalt love God above all/' is the first commandment, and ** Thou shalt love thy neigh- bour as thyself," is the last, for the aforesaid reason. I shall therefore in these fiollowing Directions speak to the two parts of the tenth commandment.
JHtect. i« ' The first help against selfishness is to under- stand well the nature and malignity of the sin.' For want of ibis it commonly prevaileth, with little suspicion, lamen- tation, and opposition. Let me briefly therefore anato- mize it«
1. It is the radical, positive sin of the soul, comprehend^
42$ GHRI8TIAM DIRECTORY. [PART IV.
ing seminally, or causally all the rest. The corruption of man's nature, or his radical sin, hath two parts, the positive part, and the privitive part : the positive part is selfishness^ oi* the inordinate love of carnal self; the privitive part is un- godliness or want of the love of God. Man's fall was his turning from God to himself; and his v^generation consist* eth in the turning of him from himself to God ; or the gene- rating of the love of God (as comprehending faith and obedience) and the mortifying of self-love. Selfishnens therefore is all positive sin in one> as want ofthe loveof God is all privitive sin in one. And self-denial and the love of God are all duties virtually ; for the truelove of man is com- prehended in the love of God. Understand this, and yo« will understand what original and actual sin is> and what grace and duty are. "3t
2. Therefore selfishness is the cause of all sin in the world both positive aqd privitive, and is virtually the breach of every one of God's commandmentsv For even the wunt of the love of God is caused by the inordinate love of self. As the consuming of other parts is caused by the dropsy^ which tamifieth the belly. It is oidy selfii^ness wbidi breaketh the fifth commandment, by causing rulers to op- press and persecute their sul^ects, and causeth subjects to be seditious and rebellious ; and causeth all the bitterness, and quarrelliagB, and uncomlbVtableness^ which sraseth among all relations. It is only selfishness whk«h oausetli ike cursed wars of the earth ; and d^oktion of countries, by plundering and burning ; the mteders whidk cry for revenge to heaven {whether civil, military, or religious :) which causedi all the railings, fightings, envyings^ malice ; the schisms^ and proud overvalnkigs of men's own uaderstaiN^ ings and opinions ; tod the contending of pastors, wfeo sbaU be the greatest, and who shall hlive his #ill i^ )prou4 usurpft- tio^s abd tyrannical impositions and domination : it lis sel- fishness which hath set up, tmdmaintakieth^e papacy, a»d oauseth all the divisions between the Western and the Eastern churches ; and all the cruelties, lies and Nreacheiy exercised upon that account. It is selfishviiess whieh %ro*- bleth families and corporations, churches and kingdoms; which violateth vows, and bonds of friendship, and caus^ %\\ the tumults, und strifes, and troubles iii the world. Itt&
GiiAP. XXVlJ CHRISTIAN FQUTIC8. 433
^Ifishn^s^ which causeth dl covetou^ness, dU prida and ambition, all luxury aiid voluptuousness, ^1 »vrf(?iting and drunkenness, chaajbering and waqtono^ss, time^wasting and heart-corrupting sportp, and all the riote md revelling of the sensual : a^l the contendings for honours and prefer- ments, and all the deceit in buying and selling, the stealing and robbing, the bribery and simony, the lawsuits wfeioh are unjust, the perjuries, fedse witnessing, unrighteous judging, the oppressions, the revenge, ^and in pne word all the un- charitable and unjust actions in the world. This is the true nature of carnal selfishness, and it is no better.
3. Selfishness is the corruption of all the faculties of the soni. It is the sin of the mind, by selfconceitedness and pride ; it is the sin of the will and affections, by self-love, and all the selfish passions which attend it : selfish desires, angers, sorrows, discontents, jealousies, fears, audacities, &c. It is the corruption of all the inferior faculties, and the whole couyersation by self^-seeking, and all theforementioned evils.
4. Selfishness is the commonest sin in th^ world. Every nwx is now born with it, and hath it more or less : and there- fpre every man diould fear it.
6* Selfishnf^ js the hardest sin in the world to over^ coiae. In all the unregenerate it is predominant : for n^- iJpng but the sanctifying Spirit of God can overcome it. And in many liiousands that seem very zealous in religion, and very mortified in all other respects, yet in some way or otb^ selfishness doth so lamentably appear, yea^ and*i^ so strong in many that are sincere, that it is the greatest dis^ honour to the chnrph of Christ, and hath tempted many to infidelity, or to d,oubt whether there be a^^y such thing as true sanctification in the world. Th6 persons th^^t seemed the most mortified saints^ if you do but cross them in their jself-interest, or opinion, or will, or seem to slight them, or have a low esteem of them, what swellings, what heart^bum- ings, what bitter censurings, what proud impatience, if inot #chisms and .separations will it cause? God hath better servants; but too many which seem to themselves and others to be the best, are no better. How then should every Christian abhor and watch against this universal evil.
434 CHRISTIAN DIRECTORY. [PART IT.
Direct, ii. ' Consider oft how amiable a creature man would be, and what a blessed condition the world and all societies would be in, if selfishness were but overcome.' There would then be no pride, no covetousness, no sen- suality, no tyranny or oppressing of the poor, no malice, cruelty or persecution : no church-divisions, no scandak, nothing to dishonour religion, or to hinder the saving pro- gress of the Gospel : no fraud or treacheries, no over-reacb- ing or abusing others : no lying nor deceit, no neglect of our duty to others : in a word, no injustice, or uncharitable- ness in the world.
Direct, iii. * Judge of good and evil by sober reason, and not by brutish sense. And then oft consider, whedier really there be not a more excellent end than your selfish interest? Even the public good of many, and the pleasing and glorifying of God. And whether all mediate good or evil should not be judged of principally by those highest ends V Sense leadeth men to selfishness and privateness of design ; but true reason leadeth men to prefer the public, or any thing that is better than our self-interest.
Direct, iv. ' Nothing but returning by converting grace to the true love of God, and of man for his sake will con- quer selfishness.' Make out therefore by earnest prayer for the Spirit of sanctification : and be sure that you have a true apprehension of the state of grace ; that is, that it is indeed the love of God and man. Love is the fulfilling of the law; therefore love is the holiness of the soul : set your whole study upon the exercise and increase of love, and selfish- ness will die as love reviveth.
Direct, v. * Study much the self-denying example and precepts of your Saviour.' His life and doctrine are the liveliest representation of self-denial that ever was given to the world. Learn Christ, and you will learn self-denial. He had no sinful selfishness to mortify, yet natural self was so wonderfully denied by him, for his Father's will and onr salvation, that no other book or teacher in the world will teach us this lesson so perfectly as he* Follow him from the manger, or rather from the womb to the cross and grare : behold him in his poverty and contempt ; enduring the con- tradiction and ingratitude of sinners, and making himself of no reputation: behold him apprehended, accused^ condemned,
CHAP. XXVII.] CHRISTIAN POLITICS. 425
0
crowned with thorns^ clothed in purple with a reed in his hand^ scourged^ and led away to execution, bearing his cross, and hanged up among thieves : forsaken by his own disciples, and all the world, and in part by him who is more than all the world : and consider why all this was done* For whom he did it, and what lesson he purposed hereby to teach us : consider why he made it one half the condition of our salvation, and so great a part of the Christian religion, to deny ourselves and take up our cross and follow him : and will have no other to be his disciples ^. Were a cruci- fied Christ more of our daily study, and did we make it our religion to learn and follow his holy example, self--denial would be better known and practised, and Christianity would appear as it is, and not as it is misunderstood, adulterated and abused in the world. But because I have long* ago ' written a " Treatise of Self-denial,'* I shall add no m6re.
CHAPTER XXVII.
Causes and Directions for Loving our Neighbour as ourselves*
Tit. 1. Ccises of Conscience about Loving our Neighbour.
Quest. I. Mn what sense is it that I must love my neigh- bour as myself? Whether in the kind of love, or in the de- gree, or only in the reality/
Answ. The true meaning of the text is, you must love him according to his true worth, without the diversion and hindrance of selfishness and partiality. As you must love yourself according to that degree of goodness which is in you, and no more ; so must you as impartially love your neighbour according to that degree of goodness which is in him. So that it truly extendeth to the reality, the kind, and the degree of love, supposing it in both proportioned to the goodness of the object. But before this can be understood, tiie true nature of love must be well understood.
Quest. i\. * What is the true nature of love, both as to myself and neighbour V
Answ. Love is nothing biit the prime motion of the will
» Luke xiv. 26, 31. 33.
420 CHBISTIAN DIRECTORY. [PART lY.
ft
to its proper object; which is called complacence; theob- ject of it is simple goodness, or good as such : it ariseth from suitableness between the object and the will^ as ap- petite doth from the suitableness of the appetent '&cisl^ and fobd. This good as it is variously modified, or any way differeth, doth accordingly cause or require a difference in our love ; therefore that love which in its prime act and nature is but one, is diversely denominated, as its objects are diversified. To an object as simply good in itself, it foUoweth the understanding's estimation^ and is called, as I said, mere complacence or adhesion : to an object as not yet attained, but absent, or distant, and attainable, it is called desire or desiring love : and as expected, hope, or hoping love, (which is a conjunction of desire and expec- tation) : to an object neai*est, and attained, it is called frui- tion, or delight, or delighting love. To an object which by means must be attained, it is called seeking love, as it ex- citeth to the use of those means : and to an object missed, it is, by accident, mourning love. But still love itself in its essential act is one and the same. As it respecteth an ob- ject which wanteth something to make it perfect, and de- sireth the supply of that want, it is called love of benevo- lence ; denominated from this occasion, as it desireth to do good to him that is loved. And it is a love of the same nature which we exercise towards God, who needeth nothing, as we rejoice in that perfection and happiness which he hath ; though it be not to be called properly by the saioe name. Goodness being the true object of lov^. is t^e^true measure oTit: and therefore God as infinitely and primi- tively good, is the prime and only simple object of our ab- solute, total love. And therefore those who understand no goodness in any being, but as profitable to them, or to soma other creature, do know no God, nor love God as God, nor have any love but selfish and idolatrous. By this you may perceive the nature of love.
Quest, iiu ' But may none be loved above the measure of his goodness ? How then did God love us when we were not, or weje his enemies ? And bow must we love the wicked ? And' how must an ungodly person love himself?'
Ausw. If only good as such be the object of love, then certainly none should be loved but in proportion to his
XHAP. XXVII.] CHRISTIAN POLITICS^ 427
^pKKlneas. But you must distinguish between mere natural smd Beoditive love or appetite> 'and rational love ; and be- wnn^en love, and the e^cts of love 4 and between natural 4pi»odne(SB in the object> and moral goodness. And so I tfiarther answer, h There is in every man a natural and «en- Ative'love of himself and his own pleasure and felicity, and averseness to deaths and pain, and sorrow, as there is in ery brute : and this God hath planted there for the preser- {▼lotion of the creature. This fcdleth not under commands L^HT: prohibitions directly, because it is not free but neces- ! vary : as no man is commanded or forbidden to be hungry, : or thirsty, or weary, or the like : it is not this love which is . meant when we are commanded to " love our neighbour as ourselves :" for I am not commanded to feel hunger, and thirst, nor to desire meat or drink by the sensitive appetite for my neighbour : nor sensitively to feel his pain or plea- sure, ^or to have that natural aversation from death or pain, nor sensitive desire of life and pleasure, for him as for my- self. But the love here spoken of, is that volition with the due affection conjunct, which is our rational love ; as being the act of our highest faculty, and falling under God's com- marnl. As to the sensitive love, it proceedeth not upon the Muse or .estimate of goodness in the person who loveth him- self or any other (as beasts love their yoxmg ones without Inspect to ti^ir excellency). But it is rational love which in propoktiofted to the estimated goodness of the thing be- Ibted. 2, Physical goodness may be in an object which iMk ttD iQ^ral g<K)dness ; and this m^ay contain a capacity of WMal goodness ; and each of them is amiable according to vCs ftatute and degree. 3. Beneficence is sometimes an ^kXBoct '<kt loVe« and sometimes an effect o^f wisdom only as to ik% dbject, It6d of love to something «lse ; but it is never to¥e itself Usually benevolence is an act of love, and be- »ofi)Maee an effect, but not always. I may do good to 'SliioCher without any love to him, for some ends of my own, tWr fb^r the sake of another. And a man may be obliged to greater beneficence, where he is not obliged to greater love. And now to the instances, I further answer, I. When we liaid no being, God did not properly love us * in esse reali * <tifile«8 you will go to our co-existence in eternity ; for we were not ' in esse reali ') ; but only as we were ' in esse c<
428 CHRISTIAN DIRECTORY. [PART IT.
nito ;V but he parposed to make us, and to make us lovdy, and to do us good, and so he had that which is called ' amor benevolentiae ' to us : which properly was not love to us, b«t a love to himself, and the idea in his own eternal mind, which is called a loving us * in esse cognito,' and a purpose to make us good and lovely : that which is not lovely is not an object of love : man was not lovely indeed, when he ww not ; therefore he was not an object of love ; (but ' in esse cognito/) The same we say of God's loving us when we were enemies : he really loved us with complacency so far as our physical goodness made us lovely : and as morally lovely he did not love us, otherwise than ' in esse cognito.' But he purposed to make us morally lovely, and gave us his mercies to that end ; and so loved us with a love of bene- volence as it is called ; which signifietb no more than out of a complacence (or love) to himself, and to us, as physically good, to purpose to make us morally good and happy. As to the incident difficulty of love beginning ' de novo ' in God, I have fully resolved it elsewhere *.
2. So also we must love a wicked man with a love of benevolence : which properly is but to love him in his phy- sical worth, and his capacity of moral goodness and happi- ness, and thereupon, (but especially through the love of God) to desire his happiness.
3. And as to the loving of ourselves, (besides the sen- sitive love before mentioned which respecteth self as self, and not as good,) a wicked man may rationally love himself according to his physical goodness as a man, which con- taineth his capacity of moral goodness, and so of being holy and serviceable to God and to good men, and happy in the fruition of God. But beyond all such goodness (which only is amiableness) no man may rationally love himself or any other, with the true formal act of love, which is compla- cence ; though he may wish good to himself or another be- yond the present goodness which is in them ; nay, he wished them good, not because they are good, but because they wantgood.
And though some define loving, to be ' bene velle aUcai ut illi bene sit,' to desire another's welfare, yet indeed ihis may be without any formal love at all. As I may desire the
^ Apology agaiost Dr. Kendal.
I
XVII.] CHRISTIAN POLITICS. 429
- ^^ if my horse, without any proper love to him, even =» ^^ :lf and use. When God from eternity willeth to
.ul, and to convert and save him, ' ut illi bene sit,'
^ed, love of benevolence ; but properly it is only to
■*d, a will to make Paul good and lovely**; it being
->d himself who is the original and ultimate end of
' '^^ill and purpose ; and himself only which he then
■ *'^ there being nothing but himself to love ; till in that '^•'ithat Paul is existent, and so really lovely. For
^'in esse cognito' is not Paul: yet no reality doth
^^^ide novo' in God ; but a new respect and denomina-
-duid in the creature new effects. (Of which elsewhere.)
■ ifffff. IV. * Must I love every one as much as myself in - £i^, or only some ? '
^^»iin0. You must love every one impartially as yourself, ::^i^«ding to his goodness ; and you must wish well to every
to yourself; but you must love no man complacen- cy so much as yourself, who is not or seemeth not to wfC as much loveliness, that is, as much goodness, or as .eh of God, as yourself. Quut. V. ' Must I love any one more than myself? ' . . Annw. Yes, every one that is and appeareth better than ureelf. Your sensitive love to another cannot be as much to yourself ; and your beneficence (ordinarily) must be jost to yourself, because God in nature and his laws hath " 9 appointed it ; and your benevolence to yourself and to 'jStkiBXB must be alike : but your rational estimation, and
ove or complacence (with the honour and praise attending
it) must be more to every one that is better than yourself; for that which is best is most amiable, and that which hath *^iiiOBt of God.
*^ Qsiust. VI. * Will it not then follow, that I must love ^^ another man's wife and children better than mine own, when ^ they are really better?'
^ Amw. Yes, no doubt ; but it is only with that rational
"^ estimative love. But there is besides a love to wife and
* children, which is in some measure sensitive, which you are
not obliged to give to others : and rationally they are more
amiable to you, in their particular relations and respectd,
^ But If any be resolved to call mere benevoleace by the name of love» I v^' aol contend about a uame.
4.30 CHRISTIAN DIKBCTOKV. [PARTn.p ^H
though others are more amiable in other respects: andWi sides, though von value and rationallv lore anothvag^ yet the expressions must not be the same; for those laitl ^ follow the relation according to God's command. T« | ^ may not cohabit or embrace, nor maintain and profide fa others as your own, even when yoo rationally lore ika I " more : the common good requires tbis order in the expiS' | ^ sive part, as well as God's command.
Uueii, VI] . 'Who is my neighbour that I must \xmn\ ^ myself ? '
m
Aiisur. Not devils or damned souls, iwbo are underj» | * tice and from under mercy, and are none of our sodety: but, L. Every natural man 'in via.' beins: a member of God's kingdom in the same world, is to be loved as mytt* tural self ; and every spiritual man as a member of the not kingdom of Christ, must be loved as my spiritual self; ui every spiritual man as such, above my natnral self as sad; and no natural man as such, so much as my spiritual self s such : so that no man on earth is excluded from your love, which must be impartial to all as to yourself, but projNH- tioned tu their goodness.
Quest. VIII. * Are not antichrist and those that sin against the Holy Ghost excepted out of this our love, and out of our prayers and endeavours of their good ? '
AnsiD. Those that (vvith Zanchy) think Mahomet to be antichrist, may so conclude, because he is dead and out of our communion. Those that take the Papacy to be anti- christ (as most Protestants do) cannot so conclude; be- cause as there is but one antichrist, that is, one papacy, though an hundred popes be in that seat, so eyerv one of those popes is * in via' and under mercy, and recoverable out of that condition ; and therefore is to be loved and prayed for accordingly. And as for those that blaspheme the Holy Ghost, it is a sin that one man cannot certainly know in another, ordinarily at least ; and therefore cannot characterize a person unfit for our love, and prayers, and endeavours.
'^''eit. IX. ' May we not hate the enemies of God ? How 1st we love them as ourselves ? ' > We may and must hate sin in every one ; and s predominant, as God is said to hate the sinner
tiAP. XXVII.] CHRISTIAK POLITICS. 431
his sin, so must we ; and yet still loye him as ourselves ; you must hate sin in yourselves as much or more than in ■Eiftiy other : and if you are wicked you must hate yourselves » ffitfi such ; yea, if you are godly, you must ' secundum quid/ Ki^ in that measure as you are sinful, abhor, and loathe, and MiMe yourselves as such ; and yet you must love yourselves M^oording to the measure of all that natural and moral good- ofess which is in you ; and you must desire and endeavour E ^01 the good to yourselves that you can. Just so must you hate and love another : love them and hate them impartially r. J*** you must do yourselves.
r I Quest, X . ' May I not wish hurt sometimes to another, . jlofkore than to myself? '
^ ' Answ. You may wish a mediate hurt which tendeth to ^ his good, or to the good of others ; but you must never ^ '^sh any final hurt and misery to him. You may wish your ij firiend a vomit or blaod-letting for his cure ; and you may ^ Wi«h him some affliction, when it is needful and apt to hum- ^ ble him and do him good, or to restrain him from doing hurt to others : and on the same accounts, and for the pub- lifcgood, you may desire penal justice to be done upon him, yea, sometimes unto death ; but still with a desire of the sa- ving of his soul. And such hurt you may also wish your- self as is necessary to your good ; but you are not to wish the same penalties to yourself, 1. Because you have some- what else first to wish and do, even to repent and prevent it. 2. Because you are not bound ordinarily to do execution ' vipon yourself. It is more in your power to repent yourself, «iid make repentance less iiecessary by humble confession - ^and amendment, than to bring another to repentance. Yet I may add also, that hypothetically you may wish that des- truction to the enemies of God in this life, which absolutely yt>u mty not wish : that is, you must desire iirst that they may repent, and secondly, that they may be restrained from hurting others ; but if neither of these may be attained, tha/t they msLj be cut off.
Tit, 2. Directiaus for Loving our Neighbours as ourselves.
Direct, i. *Take heed of sehti^hness and covetousnessif
432 CHRISTIAN DIRRCTORY. [PART IV.
the two great enemies of love.' Of which I have spoken more at large before.
Direct, ii. 'Fall out with iio man; or if you do, be speedily reconciled : ' .For passions and dissensions are the extinguishers of love.
Direct, iii. ' Love God truly, and you will easily love your neighbour : ' For you will see God's image on him, or interest in him, and feel all his precepts and mercies obli- ging you hereunto. As 1 John iii. 11. 23., and iv. 7. 12. 20,21.
. Direct, iv. 'To this end let Christ be your continual study.' He is the full revelation of the love of God; the lively pattern of love, and the best teacher of it that ever was in the world : his incarnation, life and sufferings, his Gospel and covenant, his intercession and preparations for our heavenly felicity, all are the great demonstrations of condescending, matchless love. Mark both God's love to us in him, and his love to man, and you will have the best directive and incentive of your love.
l)irect. V. ' Observe all the good which is in every man.* Consider of the good of humanity in his nature, and the goodness of all that truth which he confesseth, and of all that moral good which appeareth in his heart and life ; and let not oversight or partiality cause you to overlook it, or make light of it. For it is goodness which is the only at- tractive of love : and if you overlook men's goodness, you cannot love them.
Direct, vi . ' Abhor and beware of a censorious disposition, which magnifieth men's faults, and vilifieth their virtues, and maketh men seem worse than indeed they are.' For as this cometh from the want of love, so doth it destroy that little which is left.
Direct, vii. ' Beware of superstition and an erring judg- ment, which maketh men place religion where God never placed it.' For when this hath taught you to make duties and sins of your own humour and invention, it will quickly teach you to love or hate men accordingly as they fit or cross your opinion and humour : thus many a Papist loveth not those that are not subjects of the Roman monarch, and that follow not all his irrational fopperies. Many an Ana- baptist loveth not those that are against his opinion of re-
lAP. XXVII.] CHRISTIAN POLITICS. 433
»
iptizing : one loveth not those who are for liturgies/ forms
'worship and church-music; and many love not those
ho are against them; and so of other things (of which
ore anon).
Direct, viii. ' Avoid the company of censorious back-
^ iters and proud contemners of their brethren : hearken not
S ihem that are causelessly vilifying others ; aggravating
ir faults and extenuating their virtues.' For such proud,
""iqiercilious persons (religious or profane) are but the mes-
engers of satan, by whom he entreateth you to hate your
' ' ieighbour, or abate your love to him. And to hear them.
'*peak evil of others, is but to go hear a sermon against chapt
"iCy, which may take with such hearts as ours before we are
■^iware.
"' Direct, ix. 'Keep still the motives and incentives of -^ove upon your minds/ Which I shall here next set before
■yott.
Tk. 3. Hie Reasons or Motives of Love to our Jfeighbour.
*• Mot. I. * Consider well of the image and interest of God **^iii man.' The worst man is his creature, and hath his natu* ^ral image, though not his moral image; and you should *^ love the work for the workman's sake. There is something ^ of God upon all human nature above the brutes ; it is intel- ^ ligent, and capable of knowing him, of loving him and of '
serving him ; and possibly may be brought to do all this ' better than you can do it. Undervalue not the noble na- ' tare of ^lan, nor overlook that of God which is upon them; nor the interest which he hath in them.
Mot. u. * Consider well of God's own love to man.' He hateth their sins more than any of us ; and yet he loveth ' his workmanship upon them : ''And maketh his sun to shine and his rain to fall on the evil and on the good, on the just and on the unjust \" And what should more stir* us up to love, than to be like to God ?
Mot. III. ' And think oft of the love of Christ unto man- kind; yea, even unto his enemies.' Can you have a better example, a livelier incentive, or a surer guide ?
Mot. IV. ' Consider of our unity of nature with all mea^
« Matt. ▼• 46. VOL, Vf, F F
\
CHRISTIAN DIRECTORY. [PART IV;
suitableness breedeth and maintaineth love. Even birds and beasts do love their kind;, and man should much more have a love to man, as being of the same specific form.
Mot. V. ' Love is the principle of doing good to others/ It inclineth men to beneficence : and all men call him good who is inclined to do good.
Mot. VI. ' Love is the bond of societies.' Of families, cities, kingdoms and churches ; without love, they will be but enemies conjunct; who are so much the more hurtful and pernicious to each other, by how much they are nearer to each other. The soul of societies, is gone when love is gone.
Mot. VII. * Consider why it is that you love yourselves (rationally), and why it is that you would be beloved of others.' And you will see that the same reasons will be of equal force to call for love to others from* you;
Mot. VIII. ' What abundance of duty is summarily per- formed in love ! And what abundance of sin is avoided and prevented by it ! ' If it be the fulfilling: of the law> itavoid- eth all the violations of the law (proportionably). So far as you have love, you will neither dishonour superiors, nor oppress inferiors, nor injure equals; yo^i will neithej: coveC that which is your neighbour's^ nor envy, nor malice them, nor defame, nor backbite, nor censure them unjustly; nor will you rob them, or defraud them, nor withhold any duty or kindaess to them.
Mot. IX. ' Consider how uMich love please th God; and why it is made so great a part of all your duty ; and why the Gospel doth so highly commend it, and so. strictly com- mand it, and so terribly condemn the want of it ! And also how suitable a duty it is for you, who are obliged by so much love of God ! ' These things well studied will not be without effect.
Mot. X. ^Considi^ also that it is your own interest, as well as your great duty.' 1. It is the soundness and hones- ty pf your hearts. 2. It is pleasing to that God on whom only you depend. 3. It is a condition of your receiving the saving benefits of his love. 4. It is an amiable virtue, and maketh you lovely to all sober men : all men love a loving nature, and hate those that hate and hurt their neighbours. Love commandeth love, and hurtfulness is
CRAPl. XXVII.} CHRIBTIAN POLITICS. 436
hatefulness. 6. JtUasweet, delightful duty: all lore in essentiated with some complacence and delight. 6. It teadeth to the ease and quietness of your lives : what con- tentions and troubles will love avoid! What peace and pleasure doth it cause in families, neighbourhoods and all societies ! And what brawling vexations come where it is wanting ! It will make all your neighbours and relations to be a comfort and delight to you, which would be a bur- den and trouble, if love were absent. 7. It maketh all other men's felicity and comforts to be yours. If you love them as yourselves^ their riches, their hesdth, their honours, their lordships, their kingdoms, yea, more, their knowledge, and learning, and grace, and happiness, are partly to you as your own. As the comforts of wife and children, and your dearest* friends are ; and as our love to Christ, and the blessed angels and saints in heaven do make their joys to be partly ours. How excellent, and easy, and honest a way is this, of making all the world your own, and receiving that benefit and pleasure from all things both in heaven und earth, which no distance, no malice of enemies can de- ny you! If tjbose whom you truly love have it, you have it. Why then do you complain that you have no more health, or wealth, pr honour, or that others are preferred before you? Love your neighbour as yourselves, and then you wiU t^ comforted in his health, his weal^th, smd bis. pji^cifer- ment, and say, ' Those haye it whom I love as myself^, and therefore it is to me as mine own.' When you see your neighbour's houses, pastures, corn and cattlp, love will mal^ it as good and ple^t^ant to you as if it were your own. Why else dp you rejoice in the portions and estates of your children as if it were your own? . The covetous man saith, ' Q how glad should I . be if this. house, this land, this, com were mine : ' but love will make^ you say, ' It is ^1 to pae as miiieown*!: What a sure and cheap way isjthis pf marking 311 the world your own !\ O what a mercy doth God be- stow on his servants' souls, in the day that he sanctifietji them with unfeigned love ! How much doth he give us in thai one grace ! And O what a world of blessing and cpmr forts do the ungodly, the malicious, the selfish and the. cen- MTious cast away, when they cast away or quench the love of their neigl^bours v and whc^t abundance of calamity do
49(1 CHmiSTIANj DIHBCltomY. ' [PABT If*,
they bring upon themselres ! In ihis one eoimiieiy insttnce we may see, how much religion and obedience to Ood dott tend to our own felicity and delight ; and how easy a woA it would be, if a wicked heart did not make it difficult ; aad how great a plague sin is unto the sinner; and how soret punishment of itself ! And by this you may see, what it k that dUi liBdlingR out, divisions and contentions tend to; tad ' 41 temptations to the abatement of our love ; and who itk that is the greater loser by it, when lore to omr nei^ibow is lost; and that backbiters and censurera who apeak iDsf others, come to us as the greatest enemies and thierei^tD fob us of our chiefest jewel, and greatest comfmt in tUi world ? and accordingly should they be enttttained.
CHAPTER XXVIII.
Sffedal Caset and Direciiom J6r Ltrne to Giidfy Penom m
TUA. CoMes of Camdenee ab(mi Lofbt to the Godlf.
Whom we must take for godly, I haye answered befbre,- Chap. xxiv. Tit. i. Quest. ▼•
Quest. I. ' flow can we lore ^e godly, whien no man en certainly know who is sincerely godly ? '
Answ. Our love is not the love of Oed whicsh is gukM by infiedlibility, but &e love of man, wlucfa is guided by the dark and fedlible discerning of si man ; the fimita of piety and charity we infidlibly see in their lives. Bat the saviif; truth of that grace which is or ought to be the root, we msft judge of according to the probability whioh those signs discorer, and love men accordingly.
Quest II. • Must we Iotc those as go^tty, who can jp«e no sensible account of their conversion, for the timey «r manner, or evidence of it ? '
Answ. We must take none for gOcBy, who shew no c»- dible evidence of true conversion, that is, of true fiuth sal repentance; but there is many an one truly godly iA» «hh>ugh natural defect of understanding or ntteranoe, ii* ftotableing^aeaa^to ^<^ ^rm^*hat eooMcpion i^'apr
. XXVIII.] CHRISTIAN POLITICS. 437
to describe the manner in which it was wrought upon theni» much less to define exactly the time or sermon when it was first wrought, which few of'the best Christians are able to do ; especially of them who had pious education, and were wrought on in their childhood. But if the covenant of grace be wisely opened to them according to their capacity, and they deliberately, and soberly, and voluntarily profess their present assent and consent thereto, they do Uiereby give you the credible evidence of a true conversion, till you have sufficient contrary evidence to disprove it. For none but a converted man can truly repent and believe in God, ihe Creator, Redeemer and Sanctifier, according to the bap- tismal covenant.
Quest. III. ' But what if he be so ignorant that he can- not tell what faith, or repentance, or redemption, or sanc- tification, or the covenant of grace is ? '
Answ. If you have sufficient evidence that indeed he doth not at all understand the essentials of the sacramental covenant, you may conclude that he is not truly godly; be- cause he cannot consent to what he knoweth not : ' Igno- rantis non est consensus : ' and if you have no evidence q£ such knowledge, you have no evidence of his godliness, buti must suspend your judgment.. But yet mauy an one under- standeth the essentials of the covenant, who cannot tell another what they are ; therefore his mind (in case of great disability of utterance), must be fished out by questions, to which his yea or no, will discover what he unden^tandetl^ and consenteth to : yon would not refuse to do so by on^. of another language, or a dumb man, who understood you^. but could answer you but by broken words o? signs ; and. verily ill education may make a great mwy, of the phrases of Scripture, and religious language a3 strange to some men, though spoken in their native tongue,, as if it were Qreek.ox Latin to them, who yet may possibly understand the nat- ter. A wise teacher by well composed questious mfjiy.- (without fraud or formality) discern what a man uj^iderstand'' eth, though he say but yea or no, when. an. indiscreet, uor^ skilful man, will make his own unskilfulness and unchari- tableness, the occasion of contemptuous trampling upon some that are as honest as himself. If a man's aesires and endeavours are to that which is good, and he be wiHing to
438 CHRISTIAN DIRECTORY. [PART IT.
be taught and use the means, it must be very gross igno- rance indeed, and well proved, that must disprove his con- fession of faith. If he competently understdind what it is to believe in God the Father, Son and Holy Ghost, the Creator; Redeemer and Sanctifier, he understandeth all that is absolutely necessary to salvation. And his yea or no may sometimes signify his understanding it.
Quest. IV. * Must I take the visible members of the church, because such, for truly godly ? '
Answ. Yes, except when you have particular sufficient proof of their hypocrisy. Certainly no man doth sincerely enter into the baptismal covenant, but be that is sincerely a penitent believer (if at age). For that covenant giveth actual pardon and adoption to those that sincerely enter into it : the very consenting to it (which is repentance and faith) being the very condition of the present reception of these benefits". And therefore it is that the ancient writers still affirmed that all the baptized were regenerated^ justified and adopted : whether an adult person be truly fit for bap- tism, or not, the pastor that baptizeth is to judge ; and he must see the credible signs of true faith and repentance be- fore he baptize him ; which are no other than his under- standing, voluntaLry, sober profession of consent to the bap- tismal covenant ; but when he is baptized and professeth to stand to that covenant once made, he is to be judged a godly person by all the church-members, who have not suf- ficient proof of the contrary ; because if he be sinc^e in whait he did and still professeth, he is certainly godly ; and whether he be sincere or not, he himself is the best and re- gular judge or discemer, so far as to put in his claim to baptism, which the pastor is obliged not to deny him, with- out disproving him ; and the pastor is to judge as to his actual admittance; and therefore the people have nothing necessarily to do, but know whether he be baptized and stand to his baiptism ; for which they ate to take him as sin- cere; unl<9ss by his notorious discovery of the contrary they ean disprove him. These are not only the true terms of church-communion^ but of love to the godly ; and though this ^ofeth hardly down with some good men, who observe
. ; * ^^ q"*'"- plurima vctcrum testimonia in p. Gatakero contra DaTenantiom
CHAP. XXVIII.] CHRISTIAN POLITICS. 430
r how few of the baptized seem to be seriously religious, and r therefore they think that a visible church-member as such, ;. is not at all to be counted sincere, that is, to be believed in his profession, and that we owe him not the special love I which is due to the godly, but only a common love due 6n- - ly to professors without respect to their sincerity ; yet this opinion will not hold true ; nor is a profession required , without respect to the truth or falsehood of it; the credibi- lity of it being the very reason that it is requisite. Nor is it any other faith or consent to the covenant below that which is sincere and saving, which must be professed by all that will be taken for church-members. And though liiose that are of the contrary opinion are afraid lest this will occasion too much strictness in the pastors in judging whose profession is credible, and consequently will counte- nance separation in the people, yet God hath provided a sufficient remedy against that fear, by making every man th6 opener of his own heart, and tying us by the law of na- ture and of Scripture, to take every man's profession for cre- dible, which is sober, understanding and voluntary, unless they can diaprove it, or prove him a liar, and perfidious, and incredible. And whereas it is a latitude of charity which bringeth them to the contrary opinion, for fear lest the in- credible professors of Christianity, should be all excluded from the visible church, yet indeed it is but the image of charity, to bring catechumens into the church, (as to set the boys of the lowest form among them that are in their Qreek,) and to deny all special Christian love to all visible members of the church as such ; and to think that we are not bound to take any of them (as such) to be sincere or in the favour of God, or justified, for fear of excluding those that are not. But of this I have largely written in a Trea- tise on this subject ^
Quest. V. 'Must we take all visible church-members alike to be godly, and love them equally V
Answ. No : there are as mai^y various degrees of credit due to their profession, as there are various degrees of cre- dibility in it : some manifest their sincerity by such ^1 and excellent evidences in a holy life, that we are next to certain that they are sincere : and some make a profession
^ ** Disputations of Right to Sacraments."
440 CHEISTIAN DIRECTORY. [pART IT. |c
SO ignorantly^ so coldly, and blot it by so many fake opi- nions and vice*, that our fear of them may be greater than our hope; of whom we can only say, that we are not alto- gether hopeleds of their sincerity, and therefore must use them as godly men, because we cannot prove the contrary; but yet admonish them of their danger, as having mncb cause to fear the worst : and there may be many notorious wicked men in some churches, through the pastors' faiilt» for want of discipline ; and these for order sake we must as- semble with,but not dissemble with them and our own con- sciences, so as to take them for godly men, when the con- trary is notorious ; nor yet to admit them to our familiarity. The pastor hath the keys of the church, but we have the keys of our own houses and hearts.
Qtie$t. VI. * Must we love all equally that seem truly godly, the strong and the weak ? *
Answ. No : he that loveth men for their holiness, wiU love them according to the degrees of their holiness, as fiff as he can discern it.
Quest. VII. 'Must we love him more who bath mncb grace (or holiness) and is little useful for want of gifts, or him that hath less grace and eminent useful gifts?'
Answ. They must both be loved according to the diver- sity of their goodness. He that hath most grace is best, and therefore most to be loved in himself; but as a means to the conversion of souls and the honour of God in the good of others, the man that hath the most eminent gifts, must be most loved. The first is more loved in and forbk own goodness : the second is more lovely * propter aliud^ as a means to that which is more loved than either of them.
Quest. \ni. 'Most we love him as a godly man, wko liveth in any great or mortal sin ? *
Answ. Every man must be loved as he is : if by a mortal sin, be meant a sin inconsistent with the love of God, and a state of grace, then the question is no question ; it being a contradictK>n which is in question. But if by a p-eat ^d mortal sin, be meant only this or that act of sinning, and
uZttr tru "^''''^ ''^^^ "^^ ^^ "-'^-»' '^-^ -> S--
S tlr rn 1' T'' ^' "^'' ^^^"^ "-^^ particular act,
^ n ZTZT" rt ""' ^^-«idered> before that
i ^^n l>^ .uHwered. Murder is one of the most hei^
vCHAP. XXTIII.] CHRISTIAN POLITICS. 441
.nous sins; and one man may be guilty of it, ont of delibe-
i mfte, habitual malice ; and another through a sudden paa- Mon ; and another through mere inadvertency, carelessness
: - and negligence. Stealing may be done by one man pre- sumptuously, and by another merely to save the life of him-
i self or his children : these will not equally prove a man in a state of death, and without true grace. And which is a mortal sin inconsistent with the life of grace, and which not, is before spoken to, and belongeth not to this place. Only I shall say, that the sin (be it great or small as to the outward act or matter) which certainly excludeth the habi- -tual devotedness of the soul to God, by resignation, obe- dience and love, is mortal or a mark of spiritual death ; and so is all sin, which consisteth not with habitual repentance, and a predominant hatred of sin as sin, and of a disobedient, unholy heart and life ; and therefore all sin, which is not repented of, as soon as it is known, and the sinner hath time and opportunity of deliberation ; because in such a ^case, the habit of repentance will produce the act.
Quest. IX. 'Must an excommunicated person be loved MB godly or not?'
Answ. You must distinguish, 1. Of excommunication. .2. Of the person that is to judge. 1. There is an excom- .munication which censureth not the state of the sinner, but <Hily suspendeth him from church-communion as at the pre- sent actually unfit for it : and there is an excommunication .which habituately or statedly excludeth the sinner from his ;Church-rQlation, as an habituate, impenitent, obstinate per- .son. 2. Some persons have no opportunity to try the cause themselves, being strangers, or not called to it ; but •must take it upon the pastor's judgment : and some have no opportunity to know the person and the cause, whether he be justly excommunicated or not. Now 1. Those that know by notoriety or proof that the person is justly excom- municated with the second sort of excommunication, must not, nor cannot love him as a godly man. 2. Those that know by notoriety or proof that the person is unjustly ex- communicated, are not therefore to deny him the estimation and love which is due to a godly man : though for order sake thej may sometimes be T>bliged to avoid external church-communion with him. 3. Those that know nothinsc
442 CHRISTIAN DIRECTORY. [PART IV.
of the cause themselves^ must judge as the pastor judgeth who is the legal judge ; yet so> as to take it to be but a hn« man, fallible, and no final judgment.
Quest, X. ' Can an unsanctified hypocrite unfeignedly love a godly man ? '
Answ. There is no doubt but he may materially love him, on some other consideration ; as because he is a kins* man, friend, benefactor, or is witty, learned, fair, &c.
Quest, mi. 'But can he love a godly man because he is godly ? '
Answ, He may love a godly man (at least) as he may love God : an unholy person cannot love God in all his per- fections respectively to himself, as a God who is most holy and just in his government, forbidding all sin,< and con- demning the ungodly ; for the love of his sins is inconsis- tent with this love. But he may love him as he is most great, and wise, and good in the ^general, and as he is the Maker and Benefactor of the world and of the sinner ; yea, and in general as his Governor : and so he may verily think that he loveth God as God, because he loveth him for his essentialities ; but indeed he doth not (speaking strictly), because he leaveth out some one or more of these essen- tialities ; even as he that loveth man as rational, but not as a voluntary free agent, loveth not man as man : and as a heretic is no Christian, because he d^nieth some one essen- tial part of Christianity, even so as to the love of godly men, an ungodly man may believe that they are better than others, and therefore love them ; but hot as godliness is the consent to that holiness and justice of God, which would restrain him from his beloved sins> and condemn him for them. So far as they are simply godly to themselves, with- out respect to him and his sins, he may love them. ^
Quest. XII. 'May he love a godly man as he would make him godly, and convert him ? '
Answ. He may love him as a better man than 6thers, and in general he may wish himself as good, and may love him because h6 wisheth him well ; but as he cannot be (or rather is not) willing himself to leave his siils and live in holiness, so another is not grateful to him, who urgently persuadeth him to this.
CHAP. XXVIII.J CHBISTIAN POLITICS* 443
Quest, XIII. ' Doth any ungodly person love .the godly comparatively more than others ? *
Ansvy, So far as he doth love them as godly, so far he may love them more than those that are not such : many a bad father loveth a religious child better than the rest ; be^ cause they think tliat wisdom and godliness are good ; and tliiey are glad to see their children do well, as long as they do not grate upon them with troublesome censures : for another man's godliness costeth a bad man little or no^ thing ; he may behold it without the parting with his sins.
Quest. XIV, * Doth every sincere Christian love all the godly- with a special love? even those that oppose their opinions, or that they think do greatly wrong them? *
Answ. 1. Every true Christian loveth a godly man as such, and therefore loveth all such, if he take them to be such. 2. No godly man doth habitually and impenitently live in such malice or enmity, as will not suffer him to see the godliness of a dissenter or adversary, when it hath suf ficient evidence. 3. But ill education and company, and want of opportunity, may keep a true Christian from dis- cerning .the godliness of another, and so from loving him as a godly man. 4. And error, and faction, and passion miay in a iismptation so far prevail ad at present to pervert his judgment, and make him misjudge godly men to be ungod- ly, though when he hath opportunity to deliberate and come to himself, he will repent of it.
Quest. XV. * What is that love to the godly which pro- veth a mun's sincerity, and which no hypocrite or unregen- erat^ persoti doth- attain to ? '
A'ksw.^ It hath in it these essential parts : 1. He loveth , God best, and hfs servants for his sake. 2. He loveth god*^ liness, and the person as godly, and therefore would fain be such himself; or loveth it for himself as well as in others. 3. He loveth not one only, but all the essential parts of godliness (our absolute resignation to God our Owner, our absolute obedience to God our Rtiler, and our highest gra- titude and love tO' God our Benefactor and our End).* 4» He loveth godliness and godly men, above his carnal world- 1;^ interest, his honour, wealth or pleasure ; and therefore will part with these in works of charity, when he can under*- stand that God requireth it. These four se\. \.o^<&\)[v^t \£ksi}&j^
444 CHRISTIAN DIRECTORY. [PARTIT.
up that love which will prove youi sincerity, and which do hypocrite doth perform. Hypocrites either love the godly only as their benefactors wiUi a self-love ; or they love them as godly to themselves^ but would not be like them, and love not godliness itself to make them godly ; or they love them for some parts of godliness, and not for all ; or they love them but in subjection to their worldly love; with such a dry and barren love as James rejecteth, James ii., as will not be at any great cost upon them, to feed, or clothe, or visits or relieve them.
Tit. 2. Directions for Loving the Children of God.
Direct, i. ' Once get the love of Ood, and you cannot choose but love his children/ Therefore first set your hearts to that, and study the Directions for it. Part i. God must be first loved as God, before the godly can- be loved as such ; though perhaps this effect may sometimes be more manifest than the cause : fortify the cause and the effect will follow.
Direct, ii. ' Get Christ to dwell in your hearts by faith V And then you will love his members for his sake. The stu- dy of the love of God in Christ, and th€^ belief of all the benefits of his love and sufferings, will be the bellows con- tinually to kindle your love to your Redeemer, and to all those that are like him and beloved by him.
Direct, iii. ' Cherish the motions of God's Spirit in your- selves.' For he is a Spirit of love ; and it is the same Spirit which is in all the saints ; therefore the more you have of the Spirit, the more unity and the more love you will have to all that are truly spiritual. The decays of your own ho- liness, containeth a decay of your love to the holy.
Direct, iv. 'Observe their graces more than their infir- mities.' You cannot love them unless you take notice of that goodness which is their loveliness. Overlooking and extenuating the good that is in others, doth shew your want of love to goodness, and then no wonder if you want love to to those that are good.
Direct, v. * Be not tempters and provokers of them to any sin.? For that is but to stir up the worser part wbicj^
CHAP. XXVIII.] CHRISTIAN POLITICS. 44&
is in thein> and to make it more apparent ; and so to hide their amiableness, and hinder your own love. They that- will be abusing them, and stirring up their passions, or op- pressing wise men to try if they can make them mad, or in- creasing their burdens and persecutions to see whether there be any impatience left in them, are but like the horseman who was still spurring his horse, and then sold him because he was skittish and unquiet : or like the gentleman that must needs come as a suitor to a beautiful lady, just when she had taken a vomit and purge, and then disdained her for being unsavoury and loathsome.
Direct, vi. *Stir up their graces, and converse much with them in the exercises of grace.' If Aristotle or Socrates, Demosthenes or Cicero, stood silent by you among other persons; you will perceive no difference be- tween them and a fool or a vulgar wit : but when once they open their lips and pour out the streams of wisdom and eloquence, you will quickly perceive how far they excel the common world, and will admire, love and honour them. So when you converse with godly men about matters of trading or common employments only, you will see no more but their blamelessness and justice; but if you will join with them in holy conference or prayer, or observe them in good works, you will see that the Spirit of Christ is in them; When you hear the longings of their souls after God, and their heavenly desires, and hopes, and joys, and their love to piety, charity and justice, express themselves in their
holy discourse and prayers, and see the fruits of them in their lives, you will see that they are more than common
men.
Direct vii. 'Foresee the perfection of their graces in
their beginnings/ No man will love a seed or stock of
those plants or trees which bear the most beautiful flowers
and fruits, unless, in the seed he foresee the fruit or flower
which it tendeth to. No man loveth the egg aright, who
doth not foreknow what a bird it will bring forth. Aristotle
or Cicero were no more amiable in their infancy than others>
except to him that could foretel what men they were like to
prove. Think oft of heaven, and what a thing a saint will
be in glory, when he shall shine as the stars, and be equal
44ff CHRISTIAN DIflSCTORY. [PAJiT IV«
to the angels ; and then yoa will qaickly see cause to love them.
Direct, viii. 'Frequently think of the eyerlaating union and sweet agreement which you must have with them in hea?en for ever/ How perfectly you mhU love each other in the love of God ! How joyfully you will consent in the love and praises of your Creator and Redeemer 2 The more believingly you foresee that state, and the more you contemplate thereon, and the more, your conversation is in heaven, the more will you love your fellow soldiers and tra- vellers, with whom you must live in blessedness for ever.
jTfV. 3. Matifdxs or Meditative Helps to the Godly.
Mot. I. * Consider what relation all the jegeneiate have to .God/ They are not only his creal^ires, but his adopted children^: and are they not honourable and amiable who are so near to God?
' Mid. II. ' Think of their near relation to Jesus Christ:' they are bis members, and his brethren, and the purchase of bis sufferings, and co-heirs of everlasting life ^.
Mot. III. ' Think of the excellency of Aat Spirit an4 holy nature which is in them.' Regeneration hath made them partakers of the Divine nature, and hath indued them with the Spirit of Christ, and hath by the incorruptible seed made them new creatures, of a holy and heavenly mind and life ; and hath renewed them after the image of God ! And what besides God himself can be so amiable as his image ? ,
Mot. IV. * Think of the precious price which was paid for their redemption :' if you will estimate things by their price, (if the purchaser be wise,) how highly must you value them?
Mot. V. ' Remember how dearly they are beloved of God, their Creator and Redeemer.' Read and observe God's ten- der language towards them, and his tender dealings with them. He calleth them his children, his beloved, yea, dearly beloved, his jewels, the apple of his eye ^ Christ
^ Gal. iv. 6. « Rom. viii. 16, 17. Ephes. v. 26, 27.
^ Deut. xxxiii. 12. Psai. lx.5. cxxvii. 2. Col.iii. 12. Jer. xiL 7. Mai. iii. 17. Zech, ii. 8. Deut* xixW. 10.
CHAP. XXYIII.J CHRISTIAN POLITICS. ' 447
caBeth the least of them his brethren >. Judge of his love to them by his incarnation, life> and sufferings ! Judge of it by that one heart-melting message after his resurrection^ ** Go to my brethren, and say unto them, I ascend to my Father and to your Father, to my God and your God **." Aod should we not love them dearly who are so dearly be- loved of God ?
Mot. vi. ' They are our brethren begotten by the same Father and Spirit, of the same holy seed,' the Word of God ; and have the same nature and disposition : and this unity of nature and nearness of relation, is such a suitableness as must needs cause love,
.Mot* VI. ^ They are our companions in labour and tribu- li^on, in our duty and sufferings :' they are our fellow sol- diers disA travellers, with whom only we can have sweet and lioly converse^ and a heavenly conversation ; when the car- nal savour not the things of God.
Mot, VIII. ' Consider how serviceable their graces render them, for the pleasing of God and the good of men.' . They are the work of God, created to good works. They are fitted by grace to love and praise their Maker and Re- deemer, and to obey his laws, and to honour him in their works, as shining lights in a dark generation. They are the blessings of the place where God hath planted them ; they pray for sinners, and exhort them, and give them good exsomples, and call them from their sins, and lovingly draw them on to conversion and salvation. For their sakes God U9eth others the better where they live. Ten righteous per- sons might have saved Sodom. They are lovely therefore for the service which they do.
Mi)it. IX. ' All their graces will be shortly perfected, and ail their infirmities done away.* They are already pardoned and justified by Christ ; and every remaining spot and wrinr kle-will be shortly taken away*, and they shall be presented perfect unto God. And they that shall be so perfect then, are amiable now.
Mot. X. ' They shall see the glory of God, and live for ever in his presence ;' they shall be employed in his perfect love and praise, and we shall be their companions therein: and those that must sing hallelujahs to God in perfect amity
» Matt. XXV. h John XX. ir. ^ TLpKN,^6,<KT.
44B CHRISTIAN DIEECTOKT. TfAM1I.| €
and concord, such an harmonioiiB, blessed choir, AonldlK in greut fudearcdness in the way.
Tit. 4. Hindrances and Enemies of Christian Icot,
Kntmif I. The firnt enemy of ChriBtiaii love is tbeiiwK unrr^^entTucy und carnality of the mind : *' for vat caw mind iH enmity to (3od. and neither is nor can be Bnbjecttt hia law ^•• And therefore it is at enmity with holinesB, oA with those that are seriously holy. The exoellenwnfi I'hristittn is Keen only by faith, believing what God «pak- t*th of tiieni, and by spiritual discerning of their ^in»l Wi»rth : but the •• natural man disceraeth not the ihii^ i the Spirit, but they are as foolishness to him, becanK tiw must be spiritually discerned *." There must be a mstiikr ness of naturt^ before there can be true love : and he d* will love th«m as holy, must first love holiness hunsdf.
Knnny ii. Another enemy to Christian love is selfidmev or inordinate self-love : for this will make men love no flK heartily, but as they serve, or love, or honour them, and le- cording to the measures of their selfish interest: if aTgodk man will not flutter such persons, and serve their proud of covetous humours, they cannot love him. A selfish person maketh so great a matter of every infirmity that crosseth hiB interest, or every mistake which crosseth his opinion, or every little injury that is done him, that he crieth out pre- sently, *0 what wicked and unconscionable people are these ! What hypocrites are they! Is this their religion? Is this justice or charity?' All virtues and vices are esti- mated by them, according to their own ends and interests chiefly : they can think better of a common whoremonger, or swearer, or atheist, or infidel that loveth, and honoureth, and serveth them, than of the most holy and upright servant of God. who thinketh meanly or hardly of them, and stand- eth m their way, and seemeth to be [against their interest : It IS no commendation to him in this man's account, that he loveth God, and all that are godly, if he seem to injure or cross a selfish man. A carnal self-lover can love none tmt himself and for himself; and maketh all faults which
' ^'"- ^'- 7- • 1 Car. ii. 14.
CHAP. XXVIli.] CHRISTIAN POLITICS. 449
are against himself to be the characters of an odious person/ rather than those which are committed against God.
Enemy iii. Christian love is often diminished and marred by degenerating into a carnal sort of love, through the preva- lency of some carnal vice. Thus they that loved a man for god- liness, turn it into a selfish love, for some honour, or favour, or benefits to themselves. And young persons of diflFerent sexes, begin to love each other for piety, and by indiscreet; and unwary, and sinful familiarities, are drawn before they are aware, to carnal, fond, and sinful love, and these persons think that their holy love is stronger than before ; when it is stifled, consumed, and languishing, as natural heat by a burning fever, and is overcome and turned into another thing.
Enemy iv. Passion and impatiency are great enemies to Christian love. It is stirring up displeasing words and car- riage, and then cannot bear them : it meeteth every where with matter of displeasure dnd offence, and is still casting water on this sacred fire, and feigning or finding faults in all.
Enemy v. Self-ignorance and partiality is a great enemy to love ; when it maketh men overlook their own corrup- tions; and extenuate all those faults in themselves, which in others they take for heinous crimes ; and so they want that compassion to others which would bear with infirmi- ties, because they know not how bad they are themselves, and what need they have of the forbearance of others.
Enemy vi. Censoriousness is an enemy to brotherly love, * (as is aforesaid ;) a censorious person will tell you how dearly he loveth all the godly ; but he can allow so few the acknowledgment of their godliness, that few are beholden to him for his love* His sinful humour blindeth his mind, that he cannot see another's godliness : he will love them for their since|ity when he can see it, but that will not be till he hath better eyes. Timon was a great lover of wisdom, but a hater of all men, because he took no man to be wise.
Enemy ya. Faction and parties, or siding in religion, ifi one of the greatest enemies of Christian love. Fortius causeth censoriousness, and maketh men so overvalue the opinions which they have chosen, and the interest of their party, that they hardly see goodness in any tWV. ^x^ \vc>\. ^1
VOL. VI, G G
450 CHRISTIAN DIRECTORY. [PART IV.
their mind> and quickly find faults (or devise them) in those that are against them.
Enemy viii. Conversing with malicious^ wicked> or cen- sorious persons^ is a great hindrance of iSie love of godly men ; for he that heareth them daily slandered, and repre- sented as brainsick, seditious, self^conceited, humorous, hypocritical people, will easily take them as odious, but hardly as amiable, unless he come nearer them, and know them better than by a liar's words. ^^ Enemy ix. Too high expectations are great enemies to
love. When men either look that saints on earth shpuld be like saints in heaven, who have no infirmity ; or look for greater parts of nature or art, ingenuity or excellency of speech, than is in other persons, or when selfishness, and covetousness or pride doth make men look for great res- pect, and observance, and esteem, or gifts, or commodity from others ; when sin and error raiseth these unreasonable expectations, and the imperfect graces of Christians do not answer them, such persons think contemptibly of good men, and call them hypocrites, and as bad as others, be- cause they are not such as they expected.
Enemy x. The placing of men's goodness in lesser mat- ters in which it doth not consist, is also a common enemy of love. When a man is himself so carnal as not to know what spiritual excellency is, but prefers some common gifts before it, such an one can never be satisfied in the ordinary sort of upright men. Thus some make a great matter of compliment, and courtship, and handsome deportment, when some holy persons are so taken up with the great matters of God and their salvation, and so retired from the company of complimenters, that they have neither time, nor mind, nor skill, nor will for such impertinencies. Some place so much in some particular opinions, or ceremonies, or forms of church-government and worship, that they can think well of no man that is against them : whereas good men on earth are so imperfect, that they are, aiid will be, of several opinions about such things : and so these persons oblige themselves by their own opinionativeness, to be always against one part of the sincerest servantci^of Christ. On^ man can think well of noae that is o,Qt for his church- pSLrty* or way of govetivxa^rvt ^^d vcorshi^ { an$ another oau
CHAP. XXVIII.] CHRiSTIAN POLITICS. 46f
think well of none that is not for his way. One can thi^k well of none that prayeth not by his book^ and doth not' turn, and bend, and look just in the same manner, garb, and posture with himself, and that useth not all the ceremonies which he affecteth ; or at leasts if his weakness make him guilty of any unhandsome tone or gesture, or of any in- compt and unapt expressions, or needless repetitions, ot* unpleasing stile ; (all which we wish that all good men were free from). Another can think well of no man, that is for pomp and force in church-government, or for ceremonies, forms, and books in prayer, and for prescribed words in wor- shipping God. And thus placing religion where they should not, causeth too many to take up with a mistaken religion for themselves, and to dislike all that are not of their mind, and certainly destroyeth Christian love in one part of Christians towards the other.
JBnemy xi« Pride also is a pestilent extinguisher of lOve. IFor a proud man is so much overwise in his own eyes, that he can without remorse stigmatize all that dissent from him' with the names of ignorant; and erroneous, schismatical, he- retical, or what other name the humour or advantage of the ;> times shall offer him : and he is so good in his own eyes, that he measureth men's goodness and godliness by their . agreement with him, or compliance with his will. And he ^ is so great in his own eyes, that he thinketh himself and his complices only fit to make laws for others, and to rule them in their opinions, and in the worship of God ; aiid no man fit to say any thing publicly to God, but what he putteth into their mouths. He can think well of none that will hot obey him: like the pope of Rome, that saith no mati on earth hath church- communion with him, that is not subject to him. A humble Christian thinketh that himself and the Oospel have great and unusual prosperity in the world, when they have but liberty ; but proud men think that reli- gion is ruined, and they are persecuted, when they have not* their will upon their brethren, and when their brethren will' be but brethren, and deny them obedience. Subjects th^ can th.\n\i well of and command, T)ut brethren they cannot love nor tolerate.
Enemy xii. Lastly, the counterfeits of Christian l<Wf^ deceive abundance^ and keep them from tYi^t n<)\vvcN\ \^ \^^^
/
463 CKKI8TIAK DIRECTORY. [PART IV.
is^^ed. They might be brought to At, if they had not tiioaght that they had it already, when they have it not
Tit 6, The Counterfeits of Christian Love.
Count. I. It is but counterfeit love to Christians, when they are loved only for being of the common religion of the country, and the same that you say you are of yourselves: as one Mahometan loveth another.
Count. II. Qr to love one only sect or party of Chris- tians, which you espouse as the only party or church ; and not to love a Christian as a Christian, and so to love all true Christians whom you can discern to be such.
Count. III. To love only those Christians who are yoar kindred or relations, or those that have been some way be- nefactors to you.
Count, rv. To love Christians only for their familiarity, or kind and loving conversation, and civil, obliging deport- ment among men.
Count. V. To love them only because they are learned, or have better wits and abilities of speech, in preaching, prayer, or conference than others.
Count. VI. To love them only upon the praise which common conamendations may sometimes give them, and for being magnified by fame, and well spoken of by all men. Thus many wicked men do love the saints departed, when they hate those that are alive among them.
Count. VII. To love them only forbeing godly in them- selves at a distance, so they will not trouble them with thenr godliness; while they love not those that reprove them, and would draw them to be as godly.
Count. VIII. To love them only for suffering with them in the same cause. Thus a profane person taken by the Turks, may love his fellow captives who refuse to renounce Christi And thus a sufferer for an ill cause, or in an enro- neous sect, may love those that sufier with him above others.
Count. IX. To love them oidy for holding strict and right opinions, while they will not endure to live accordingly: thus many love the light that cannot bear the heat and mo- tion : many love an oitViodox ^tf^OfU^ ^^ ^ ^ound iudgment.
CHAP. XXVIII.] CHRISTIAN POLITICS. 453
that is against looseness and profaneness in his opinion, and do not like the folly of the licentious, who yet like licen- tious practice best.
Count. X. To love them for some parts of godliness only, while some other essential part will not be endured (of which before).
Count, XI. To love them in a kind fit only, as Saul with tears professed to do his son David ; but to have no habitual constant love.
Count. XII. Lastly, to love godly men a little, and the world and fleshly interest more ; to love them only so as will cost them nothing ; to wish them fed, but not to feed them, and to wish them clothed, but not to clothe them, and to wish them out of prison, but not to dare to visit them for fear of suffering themselves. He that hath this world's goods, and seeth his brother have need, and shutteth up the bowels of his compassion from him, how dwelleth the love of God in him : surely if the love of his brother were in him, the love of God had been in him. But be that hath no true love to his brother, that will only love him on terms that cost him little, and not give and suffer for his love* All these are deceiving counterfeits of love to the children of God.
Tit. 6. Cases and Directions for Intimate, Special Friends.
Quest. I. Ms it lawful to have an. earnest desire to be loved by others ? Especially by some one person above all cither?*
Answ. There is a desire of others^ love which is lawful, and there is a desire which is unlawful.
I. It is lawful, 1. When we desire it as it is their duty, which God himself obligeth them to perform, and so is part of their integrity, and is their own good, and pleaseth God ; so parents must desire their childrea to love thein^ and one another, because it is their duty, and else they are unnatural and bad; and husband and wife may desire Uiat each other discharge that duty of love which God requireth, and so may all others. 2. It is lawful also to desire for our own sakes to be loved by others ; so be it, it be, (1.) With a calm and sober desire, which is not eager, peiemiptoT^ , o\ Vccl^wX?^'-
464 CHRISTIAN DIRECTORY. [PART IT.
nate> aor OTervalueth the love of man. (2.) According to the proportion of our ownworth ; not desiring to bethought greater, wiser, or better, than indeed we are, nor to be loved erroneously by an overvaluing love. 3. When we desire it for the benefits to which it tendeth, more than to be valued and loved ourselves; as, (1.) That we may receive that edification and good from a friend, which love disposetb them to communicate. (2.) That, we may do that good to our friends, which love.disposeth them to receive. (3.) That we may honour and please God, who delighteth in the true love and concord of his children.
II. But the unlawful desire of others^ love to us, is much more common, and is a sin of a deeper malignity than is commonly observed. This desire of love is sinful, when it IS contrary to that before described ; as, 1. When we desire it over eagerly. 2. When we desire it selfishly and proudly, to be set up in the good opinion of others ; and not to make a benefit of it to ourselves or them ; but our own honour is more desired in it, than the honour of God. 3. When we desire to be thought greater, wiser, or better than we are, and to be loved with such an overvaluing love ; and have no desire that the bounds of truth and usefulness should res- train and limit that love to us which we affect. 4. When it is an erroneous, fanciful, carnal, or lustful esteem of some one person, which maketh us desire his love more than others. As because he is higher, richer, fairer, &c.
This eager desire to be overloved by others, hath in it all these aggravations. 1. It is the very sin of ppide, which God hath declared so great a detestation of. For pride is an overvaluing ourselves, for greatness, wisdom^ or goodness, and a desire to be so overvalued of others. And he that would be overloved, would be overvalued,
2. It is self-idolizing ; when we would be loved as better than we are, we rob God of that love which men should ?ender to him, who can never be overloved, and we wQuld ftin seem a kind of petty deities to die world, and draw men's eyes and hearts unto ourselves. When we should be jealous of God's interest and honour, lest we or aj^y crea- ture should have his due, this proud disposition maketh people set up themselves in the estimation of others^ and
CHAP. XXVIII.] CHRISTIAN POLITtCS. 455
they scarce care how good or wise they are esteemed ; nor how much they are lifted up in the hearts of others.
3. It is an injurious insnaring the minds of others^ and tempting them to erroneous opinions of us, and affections to us; which will be their sin, and may bring them into many inconveniencies. It is an ordinary thing to do greater hurt to a friend whom we value, by insnaring him in an in- ordinate love, than ever he did or can do to an enemy by hating him.
Quest. II. ' Is it lawful, meet or desirable to entertain that extraordinary affection to any one, which is called special friendship, or to have an endeared, intimate friend, whom we love far above all others V
Answ. Intimate, special friendship is a thing that hath been so much pleaded for by all sorts of men, and so much of the felicity of man's life hath been placed in it, that it beseemeth not me to speak against it. But y^t I think it meet to tell you with what cautions and limits it must be recieived, and how far it is good, and how far sinful ; (for there Are perils here to be avoided, which neithist Cicero, nor his Scipio and Leelius Were acquainted with).
1. 1. It is lawful to choose some one well qualified per- son, who is fittest for that use, and to make him the chief cotti]jianiOti of our lives ; our chiefest counsellor and com- forter, and to confine our intimacy and cotivefrse to him in a special manner above all others. 2. And it is lawful to love him not only according to his personal wotth, biit ac- cording to his special suitableness to us, and to desire his. felicity accordingly, and to exercise our love to hiin more frequently arid selisibly (because of his neatness atid j^t^- sence) than towards some better men that ate fhrther off«
The teasoris of such an intimate firiendship are these, !• No man is Sufficient for himself, and therefore nature teachetli theiri to desire an helper. And there is so won- derful a dtvetsity of temperaments and conditions, and so great a disparity and incongruity among good and wise men, towards each other, that one that is more suitable and con- gruous to us than all the rest, may on that account be mnch preferred.
2. it is not many that can be so near us as to b^ <atd\- nnrybelpen to us : and a wiser maa at a d\«toac& cvc cyQX ^V
456 CHRISTIAN DIRECTORY. [PART IV.
reach, may be less useful to us, than one of inferior worth at hand.
3. The very exercise of friendly love and kindness to another is pleasant : and bo it is to have one to whom we may conlGidently reveal our secrets, to bear part of our bur- den, and to confirm us in our right apprehensions, and to cure us of wrong ones.
4. And it is no small benefit of a present bosom friend, to be instead of all the world to us ; tiiiat is, of common, un- profitable company : for man is a sociable creature, and ab- horreth utter solitude. And among the common sort, we shall meet with so much evil, and so little that is truly wise or good, as will tempt a man to think that he is best when he is least conversant with mankind. But a selected friend is to^ for usefulness instead of many, without these com- mon incumbrances and snares,
5. And it is a great part of the commodity of a fSedthful friend, to be assisted in the true knowledge of ourselves : to have one that will watch over us, and faithfully tell us of tlie sin, and danger, and duty, which we cannot easily see without help, and which other men will not faithfnlly ac- quaint us with.
II. But yet it is rare to choose and use this friendship rightly ; and there are many evils here to be carefully avoid- ed. The instances shall be mentioned anon in the Direc- tions, and therefore now passed by.
Quest. III. ' Is it meet to have more such bosom friends than one?*
Answ, 1. Usually one only is meetest: 1. Because love di&used is often weak, and contracted is more strong. 2. Because secrets are seldom safe in the hands of many. 3. Because suitable persons are rare. 4. And though two or three may be suitable to you, yet perhaps they may be un- suitable among themselves. And the calamities of their own disparities will redound to you ; and their fallings out may turn to the betraying of your secrets, or to some other greater wrong.
2. But yet sometimes two or three such friends may be better than one alone. 1. In case they be all near and of an approved suitableness and fidelity. 2. In case they be aiJ suitable and endeared to oxl<& ^iSLQ\!Gk&\* "^^ \.^ ^\xv^ftja live
CHAP. XXVIII.] CHRISTIAN POLITICS. 467
* per vices ' in several places, and his friends cannot remove with him, he may have one friend in one place, and another in another, and so many will be but as one that is constant. 4. And in case that many may add to our help, our counsel and comfort, more than to our danger, hurt, or trouble. In all these cases many are better than one.
Quest. IV. ' Is it fit for him to take another bosom friend who hath a pious wife ? And is any other so fit to be a friend, as he and she that are as one flesh V
Answ. When a wife hath the understanding, and virtue and fidelity fit for this sort of friendship, then no one else is 80 fit, because of nearness and united interests. The same I say of a hdsband to a wife. But because that it seldom fklls out that there is such a fitness for this office, especially in the wife, in that case it is lawful and meet to choose a friend that is fit indeed, and to commit those secrets to him which we commit not to a wife : for secrets are not to be committed to the untrusty, nor wise counsel to be expected from the unwise, how near soever. And the great writers about this special friendship, do think that no woman is fit for it, but men only \ but that conclusion is too injurious to that sex.
Quest. V. ' Is it agreeable to the nature of true friendship to love our friend not only for himself, but for our own com- modity ? And whether must he or I be the chief end of my love and friendship V
Answ, 1. Indeed in our love to God, he that is the object is also our chief and ultimate end, and we must love him more for himself than for ourselves. And yet here it is law- ful subordinately to intend ourselves.
2. And our love to the commonwealth, should be greater than our love to ourselves, and therefore we may not love it chiefly for ourselves.
3. And if our bosom friend be notoriously better than we are, and more serviceable to God and to the common good, we should love him also above ourselves, and therefore not chiefly for ourselves.
4. But in case of an equality of goodness and usefiilness, we are not bound to love our most intimate friend more than ourselves ; and therefore may at least ec^uall^ \<^n^\v\\si for oMTBelves, as for himself^ And if we are xe^^ ^jcAwqi-
468 CHRISTIAN DIRECTORY. [PART IV.
toriously better and more useful, we may love him chiefly for ourselves, and ourselves above him. But still we must love God and the public good, above both ourselves and him, and must love both ourselves and him in order to God, who is the beginning and end of all.
Quest. VI. ' Is it contrary to the nature of true friendship to keep any secret from such a bosom friend, or to retain any suspicion of him, or to suppose that he may possibly prove unfaithful to us and forsake us V
An$w. Cicero and the old doctors say of friendship, that all this is inconsistent with true friendship : and it is true that it is contrary to perfect friendship : but it is as true, that perfect friendship cannot be, and must not be an^ong imperfect men : and that the nature of mankind is so much depraved, that the best are unmeet for perfect friendship: and certainly few men, if any in the world, are fit for every secret of our hearts. Besides that we Are so bad, that if all our secret thoughts were known to one another, it might do much to abate our friendship and love to each other. And it is certain that man is so corrupt a creature, and goocf men so imperfectly cured of their corruption, that there is sel- fishness, uncertainty and mutability in the best. And there- fore it is not a duty to judge falsely of men, but contrarily to judge of them as they are. And therefore to suppose that it is possible the closest friend may reveal our secrets, one time or other, and that the most stedfast friend may pos- sibly become our enemy. To think that possible, which is possible (and more), is injurious to none.
Quest, VII. ' Is it lawful to change a bosom friend, and to prefer a new one whom we perceive to be more worthy before an old one V
Answ. An old friend ' cceteris paribus ' is to be preferred before a new one, and is not to be cast off without desert and necessity. But for all that, 1. If an old friend prove false, or notably unfit. 2. Or if we meet with another that is far more able, fit and worthy, no doubt but we may prefer the latter ; and may value, love, and use meii as they are for goodness, worth and usefulness.
Quest. VI If. * What love is due to a minister that hath been the means of out cotivetsion? And can such an one be loved too muchV
CHAP. XXVIII.] CHRISTIAN POLITICS. 459
Answ, 1. There is a special love due to such an one, as the hand by which God did reach out to us his invaluable mercies : and ingratitude, and sectarian, proud contempt of such as have been our fathers in Christ, is no small sin..
2. But yet another that never did us good, who is much wiser, and better, and more serviceable to the church, must be better loved, than he by whom we were converted. Be- cause we are to love men more for the sake of God and his image and service, than for ourselves.
3. And it is a very common thing, for passionate women and young people, when they are newly converted, to think that they can never too much value, and honour, and love those that converted them ; and to think that all such love is holy and from God ; whereas the same love may be of God as to the principle, motives and ends, in the main, and yet may have great mixtures of passionate weakness, and sinful excess, which may tend to their great affliction in the end. Some that have been converted by the writings of a minister a hundred or a thousand miles off, must needs go asee the author : some must needs remove from their lawful dwellings and callings, to live under the ministry of such an one ; yea, if it may be, in the house with him : some have affections so violent, as proveth a torment to them when they cannot live with those whom they so affect : some by that affection are ready to follow those that they so value, into any error. And all this is a sinful love by this mixture of passionate weakness, though pious in the main.
Que^. IX. ' Why should we restrain our love to a bosom friend (contrary to Cicero's doctrine)? And what sin or danger is in loving him too much V
Anaw. All these following : 1. It is an error of judgment and of will, to suppose any one better than he is, (yea, per- haps than any creature on earth is,) and so to love him.
2. It is an irrational act, and therefore not fit for a ra- tional creature, to love any one farther than reason will allow lis, and beyond the true causes of regular love.
3. It is usually a fruit of sinful selfishness : for this ex- cess of love doth come from a selfish cause, either some strong conceit that the person greatly loveth us, or for some great kindness which he hath shewed us, or for some need vc^ have of him^ and fitness appearing inh\mto\>e \x"Sfe^\3\V.Q\ij«i^
460 CHRISTIAN DIRECTORY. [PART IV.
&c. Otherwise it would be purely for amiable worthy and then it would be proportioned to the nature and measure of that worth.
4. It very often taketh up men's minds> so as to hinder their love to God, and their desires and delights in holy things : while satan (perhaps upon religious pretences) tun- eth our affections too violently to some person, it diverted them from higher and better things : for the weak mind of man can hardly think earnestly of one thing, without bebg alienated in his thoughts from others ; nor can hardly loYe two things or persons fervently at once, that stand not in pure subordination one to the other :' and we seldom lo?e any fervently in a pure subordination to Ood ; for then we should love God still more fervently,
5. It oft maketh men ill members of the church and commonwealth. For it contracteth that love to our over- valued person, which should be diffused abroad among many ; and the common good which should be loved above any single person is by this means neglected (as God him- self) : which maketh wives, and children, and bosom friends become those gulfs that swallow up the estates of most rich men ; so that they do little good with them to the pubUc state, which should be preferred.
6. Overmuch friendship engageth us in more duty than we are well able to perform, without neglecting our duty to God, the commonwealth and our own souls. There is some special duty followeth all special acquaintance ; but a bo- som friend will expect a great deal. You must allow him much of your time in conference, upon all occasions ; and he looketh that you should be many ways friendly and use- ful to him, as he is or would be to you^ When, alas, frail man can do but little : our time is short ; our strength is small ; our estates and faculties are narrow and low. And that time which you must spend with your bosom friend, where friendship is not moderated and wisely managed, is perhaps taken from God and the public good, to which you first owed it. Especially if you are magistrates, ministers, physicians, schoolmasters, or such other as are of public usefulness. Indeed if you have a sober, prudent friend, that will look but for your vacant hours, and rather help you<in
CHAP. XXVIII.] CHRISTIAN POLITICS. 461
y6ur public service, you are happy in such a friend. But , that is not the excess of love that I am reprehending.
7.. This inordinate friendship pi^pareth for disappoint- ments, yea, and for excess of sorrows. Usually experience will tell you that your best friends are but uncertain, and imperfect men, and will not answer your expectation : and perhaps some of them may so grossly fail you, as to set light by you, and prove your adversaries. I have seen the bonds of extraordinary deamess many ways dissolved : one hath been overcome by the fle3h, and turned drunkard and senstfal, and so proved unfit for intimate friendship (who yet sometime seemed of extraordinary uprightness and zeal). Another hath taken up some singular conceits in religion, and joined to some sect where his bosom friend could not follow him. And so it hath seemed his duty to look with strangeness, contempt or pity on his ancient friend, as one that is dark and low, if not supposed an adversary to the truth, because he espouseth not all his misconceits. Another is suddenly lifted up with some preferment, dignity and suc- cess, and so is taken with higher things and higher converse, and thinks it is.very fair, to give an embrace to his ancient friend, for what he once was to him, instead of continuing such endearedness. Another hath changed his place and company, and so by degrees grown very indifferent to his ancient friend, when he is out of sight, and converse ceaseth. Another hath himself chosen his friend amiss, in his unex- perienced youth, or in a penury of wise and good men, sup- posing him much better than he was : and afterwards hath had experience of many persons of far greater wisdom, piety and fidelity, whom therefore reason commanded him to pre- fer. All these are ordinary dissolvers of these bonds of in- timate and special friendship.
And if your love continue as hot as ever, its excess is like to be your excessive sorrow. For, 1. You will be the more grieved at every suffering of your friend, as sicknesses, losses, crosses, &c. whereof so many attend mankind, as is like to make your burden great. 2. Upon every removal, his absence will be the more troublesome to you. 3. All incongruities and fallings out will be the more painful to you, especially his jealousies, discontents and passions, which you cannot command. 4. His deatVi, \{\i^ d[\^\^^Q\^
462 CHRISTIAN DIRECTORY. [PART IV.
you, will be the more grievous, and your own the more un- welcome, because you must part with him. These and abundance of sore afflictions are the ordinary fruits of too strong affections : and it is no rare thing for the best of Qod's servants to profess, that their sufferings from their friends who have overloved them, have been ten times greater than from all the enemies that ever they had in the world.
And to those that are wavering about this case, ' Whe- ther only a common friendship v^th all men according to their various worth, or a bosom intimacy with some one man, be more desirable,' I shall premise a free confession of my own case, whatever censures for it I incur. When I was first awakened to the regard of things spiritual and eternal, I was exceedingly inclined to a vehement love to those that I thought the most serious saints, and especially to that in- timacy with some one, which is called friendship. By which I found extraordinary benefit, and it became a special mercy to my *oul. But it was by more than one or two of the aforementioned ways, that the strict bond of extraordinary friendship hath been relaxed, and my own excessive esteem of my most intimate friends confuted. And since then I have learned, to love all men according to their real worth, and to let out my love more extensively and without respect of persons, acknowledging all that is good in all ; but with a double love and honour to the excellently wise and good ; and to value men more for their public usefulness, than for their private suitableness to me ; and yet to value the ordi- nary converse of one or a few suitable friends, before a more public and tumultuary life, except when God is publicly worshipped, or when public service inviteth me to deny the quiet of a private life : and though I more difference be- tween man and man than ever, I do it not upon so slight and insufficient grounds as in the time of my unexperienced credulity : nor do I expect to find any without the defects, and blots, and failings of infirm, imperfect, mutable man.
Quest. X. ' What qualifications should direct us in the choice of a special bosom friend V
Answ. 1. He must be one that is sincere and single- hearted, and not given to affectation, or any thing that is much forced in his deipoiW^wX. \ ^\^\w,^\id o^en^-bearted to
CHAP. XXVIII.] CHRISTIAN POLITICS. 463
you^ and not addicted to a hidings fraudulent^ or reserved carriage.
2. He must be one that is of a suitable temper and dis* position ; I mean not guilty of all your own infirmities^ but not guilty of a crossness or contrariety of disposition. As if one be in love with plainness of apparel, and frugality in diet and course of life, and the other be guilty of curiosity, and ostentation, and prodigality ; if one be for few words and the other for many ; if one be for labour, and the other for idleness, and frequent interruptions ; if one be for serv- ing the humours of men, and the other for a contempt of human censure, in the way of certain duty ; these disparities make them unfit for this sort of bosom friendship.
3. He must not be a slave to any vice : for that which maketh him false to God, and to betray his own soul, may make him false to man, and to betray his friend.
4. He must not be a selfish person ; that is, corruptly and partially for himself, and for his own carnal ends and interest. For such an one hath no true love to others, but when you seem cross to his own interest, his pleasure, wealth, or honour he will forsake you ; for so he doth by God him- self.
6. He must be humble, and not notably proud. For pride will make him quarrelsome, disdainful, impatient, and quite unsuitable to a humble person.
6. He must be one that is thoroughly and resolvedly godly: for you will hardly well centre any where l)ut in God ; nor will he be useful to all the ends of friendship, if he be not one that loveth God, and holy things, and is of a pious conversation : nor can you expect that he that is false to God, and will sell his part in him for the pleasure or gain of sin, should long prove truly faithful unto you.
7. He must be one that is judicious in religion, that is, ioLOt of an erroneous, heretical wit; nor ignorant of those great and excellent truths, which you should oft confer about; but rather one that excelleth you in solid under- standing, and true judgment, and a discerning head, that can teach you somewhat which you know not ; and is not addicted to corrupt you with false opinions of his own.
S4 He must be one that is not schismatical and embo- died in aay dividing sect ; for else he w\\\ bo iio\oiv^<^\ U\x!^
464 CHRISTIAN DIRECTORY. [PART IV.
to you^ th€Ui the intereHt of his party will allow him ; and if you will not follow him in his conceits and singularities, he will withdraw his love, and despise you : and if he do not, yet he may endanger your stedfastness, by the temptation of his love.
9. He must be one that hath no other very intimate friend, unless his friend be also as intimate with you as with him ; because else he will be no further secret and trusty to you, than the interest or will of his other friend will allow him.
10. He must be one that is prudent in the management of business, and especially those' which your converse is concerned in ; else his indiscretion in words or practice, will not suffer your friendship to be long entire.
11. He must be one that is not addicted to* loquacity, but can keep your secrets; otherwise he will be so un- trusty as to be incapable of doing the true office of a friend.
12. He must have a zeal and activity in religion and in all well-doing ; otherwise he will be unfit to warm your affections, and to provoke you to love and good works, and to do the principal works of friendship, but will rather cool and hinder you in your way.
13. He must be one that is not addicted to levity, iu- constancy and change; or else you can expect no stability in his friendship.
14. He must not much differ from you in riches, or in poverty, or in quality in the world. For if he be much richer, he will be carried away with higher company and converse than yours, and will think you titter to be his ser- vant than his friend. And if he be much poorer than yoa, he will be apt to value your friendship for his own com- modity, and you will be still in doubt, whether he be sin- cere.
15. He must be one that is like to live with you or near you, that you may have the frequent benefit of his converse, counsel, example, and other acts of friendship.
16. He must be one that is not very covetous, or a lover of riches or preferment ; for such an one will no longer be true to you, than his mammon will allow him.
17. He must be one that is not peevish, passionate and impatient \ but t\iat c^u\>o\k>;)^'dx mlVi^^ut infirmities, and
CHAP. XXVIII.J CHRISTIAN POLITICS. ' 465
also bear much from others for your sake, in the exercise of fais friendship.
18. He must be one that hath so good an esteem of your person, and so true and strong a love to you, as will suffice to move him, and hold him to all this.
19. He must be yet of a public spirit, and a lover of good works, that he may put you on to well-doing, and not countenance you in an idle self-pleasing and unprofitable life. And he ought to be one that is skilful in the business of your calling, that he may be fit to censure your work, and amend it, and direct you in it, and confer about it ; and it is best for you if he be one that excelleth you herein, that he may add something to you (but then you will not be Buch to him, and so the friendship will be unequal).
20. Lastly, there must be some suitableness in age and sex. The young want experience to make them meet for the bosom friendship of the aged (though yet they may take delight in instructing them, and doing them good). And the young are hardly reconcilable to all the gravity of the aged. And it must not be a person of a different sex, un- less in case of marriage. Not but that they may be helpful to each other as Christians, and in a state of distant friend- ship ; but this bosom intimacy, they are utterly unfit for, because of unsuitableness, temptation and scandal.
Directions for the Right Use of Special Bosom Friendship.
Direct, i. * Engage not yourself to any one, as a bosom friend, without great evidence and proof of his fitness in all the foregoing qualifications/ By which you may see that this is not an ordinary way of duty or benefit, but a very unusual case. For it is a hard thing to meet with one among many thousands, that hath all these qualifications : and when that is done, if you have not all the same qualifi- cations to him, you will be unmeet for his friendship, what- ever he be for yours. And where in an age will there be two that will be suited in all those respects ? Therefore our ordinary way of duty is, to love all according to their vari- ous worth, and to make the best use we can of every one's grace and gifts, and of those most that are nearest us : but without the partiality of such extraordinary affection to au^
VOL. VI. H H
466 CHRISTIAN DIRECTORY. [PART IV.
one above the rest. For young persons usually make their choice rashly, of one that afterwards proveth utterly un- meet for the office of such a friend, or at least, no better than many other persons ; nay, ten to one, but after-ejpe- rience will acquaint them with many that are much wiser, and better, and fitter for their love. And hasty affections, are guilty of blind partiality, and run men into sin and sor- row, and often end in unpleasant ruptures. Therefore be not too forward in this friendship.
Direct, ii. 'When you do choose a friend, though he must be one that you have no cause to be suspicious of, yet reckon that it is possible that he may be estranged from you, yea, and turn your enemy.' Causeless jealousies are contrary to friendship on your part ; and if there be cause, it is inconsistent with friendship on his part. But yet no friendship should make you blind, and not to know that man is a corrupt and mutable creature ; especially in snch an age as this, wherein we have seen, how personal changes, state-changes, and changes in religion, have alienated many seeming friends. Therefore love them, and use them, and trust them, but as men, that may possibly fail of your ex- pectations, and open all your secrets, and betray you, yea, and turn your enemies. Suspect it not, but judge it possible.
Direct, in. * Be open with your approved friend, and commit all your secrets to him, still excepting those, the knowledge of which may be hurtful to himself, or the re- vealing of them hereafter may be intolerably injurious to yourself, to the honour of religion, to the public good, or to any other.' If you be needlessly close, you are neither friendly, nor can you improve your friend enough to your own advantage. But yet if you open all without exception, you may many ways be injurious to your friend and to your- self; and the day may come which you did not look for in which his weakness, passion, interest, or alienation, may trouble you by making all public tothe world.
Direct, iv. * Use as little affectation or ceremony with your friend as may be ; but let all your converse with him be with openness of heart, tha^. HjEjmay see that you both trust him, and deal w/.ii him in plain sincerity.' If dissi- mulation and forced affectation be but once discovered it
CHAP. XXVIII.] CHRISTIAN POLITICS. 467
tendeth to breed a constant diffidence and suspicion. And if it be an infirmity of your own which you think needeth such a cover, the cloak will be of worse effect, than the knowledge of your infirmity.
Direct, v. ' Be ever faithful to your friend, fojr the cure of all his faults ; and never turn friendship into flattery : yet still let all be done in love, though in a friendly free- dom, and closeness of admonition.' It is not the least be- nefit of intimate friendship, that what an enemy speaketh 'behind our backs, a friend will open plainly to our faces. To watch over one another daily, and be as a glass to shew our faces or faults to one another is the very great benefit of true friendship. " Two are better than one, because they have a good reward for their labour. For if they fall, the one will lift up his fellow : but woe to him that is alone when he falleth, for he hath not another to help him up ^'' It is a flatterer and not a friend, that will please you by con- cealing or extenuating your sin.
Direct, vi. ' Abhor selfishness as most contrary to real friendship/ Let your friend be as yourself; and his inte- rest as your own. If we must love our neighbour as our- selves, much more our dearest bosom friends*
Direct, vii. 'Understand what is most excellent and useful in your friend, and that improve.' Much good is lost by a dead-hearted companion, that will neither broach the vessel and draw out that which is ready for their use ; nor yet feed any good discourse, by due questions or an- swers, but stifle all by barren silence. And a dull, silent hearer, will weary and silence the speaker at the last.
Direct, viii. 'Resolve to bear with each other's infirmi- ties : be not too high in your expectations from each.other : look not for exactness and innocence, but for human infir- mities, that when they fall out, you may not find yourselves disappointed.' Patience is necessary in all human con- verse.
Direct, ix. ' \ et do not suffer friendship to blind you, to own or extenuate the faults of your dearest friend.' For that will be sinful partiality, and will be greatly inju- rious to God, and treacfc^.j^^against the soul and safety of your friend. ^^
' Ecclcs. iv. 9—11,
468 CHRISTIAN DIRECTORY. [PART IV.
Direct, x. ' And watch lest the love, estimation or re- verence of your friend, should draw you to entertain his er- rors, or to imitate him in any sinful way.' It is no part of true friendship to prefer men before the truth of Christ, nor to take any heretical, dividing, or sensual infection from our friend, and so to die and perish with him ; nor is it friendly to desire it.
Direct, xi. ' Never speak against your friend to a third person ; nor open his dishonourable weakness to another/ As no man can serve two masters, so no man can well please two contrary friends : and if you whisper to one the failings of another, it tendeth directly to the dissolution of your friendship.
Direct, xii. ' Think not that love will warrant your par- tial, erroneous estimation of your friend/ You may judge him fittest for your intimacy : but you must not judge huD better than all other men, unless you have special evidence of it, as the reason of such a judgment.
Direct, xiii. ' Let not the love of your friend draw yea to love all, or any others the less, and below their worth/ Let not friendship make you narrow-hearted, and confine your charity to one : but give all their due, in your valua- tion and your conversation, and exercise as large a charity and benignity as possibly you can : especially to societies, churches and commonwealth, and to all the world. It is a sinful friendship, which robbeth others of your charity; especially those to whom much more is due than to your friend.
Direct, xiv. ' Exercise your friendship in holiness and well-doing :' kindle in each other the love of God and good- ness, and provoke each other to a heavenly conversation. The more of God and heaven is in your friendship, the more holy, safe, and sweet, and durable it will prove. It will not wither, when an everlasting subject is the fuel that main- taineth it. If it will not help you the better to holiness and to heaven, it is worth nothing. " If two lie together, then they have heat ; but how can one be warm alone"/' See that your friendship degenerate not into common carnal love, and evaporate not in a barren converse,instead of pray-
«" Eccles. iv. 11.
CHAP. XXIX.] CHRISTIAN POLITICS. 469
er and heavenly discourse, and ftiithful watchfulness and reproof.
Direct, xv. * Prepare each other for suffering and death> and dwell together in the house of ^louming^ where you may remember your nearer everlasting friendship : and not only in the house of mirth, as if it were your work, to make each other forget your latter end.'
CHAPTER XXIX.
Cases and Directions for Loving and Doing Good to Enemies.
Most which belongeth to this Subject is said before. Chap, ix. about Forgiving Enemies, and therefore thither I refer the reader.
Tit. 1. Cases about Loving and Doing Good to Enemies.
Quest. I. 'Whom must I account an enemy, and love under that name ? '
Answ. 1. Not every one that is angry with you, or that giveth you foul words, or that undervalueth you, or that speaketh against you, or that doth you wrong : but he that hateth you, and seeketh or desireth your destruction or your hurt as such designedly. 2. And no man must be taken for such, that doth not manifest it, or by whom you cannot prove it. 3. But if you have reasonable suspicion you may carry yourself the more warily for your own pre- servation, lest he should prove your enemy, and his designs should take you unprovided.
Quest* II. 'With what kind of love must an enemy be loved, and on what accounts ? '
Answ. Primarily with a love of complacence, for all the good which is in him, natural and moral : he must be loved as a man for the goodness of his nature ; and his under- standing and virtues must be acknowledged as freely, and loved as fully, as if he were no enemy of ours: enmity must not blind and pervert our judgment of him, and hinder us from discerning all that is amiable in him ; nor must it cot^
470 CHRISTIAN DIRECTORY. [PART IV,
rapt our affections, and hinder us from loving it and him. 2. Secondarily we must love him with a love of benevo- lence, desiring him all that happiness which we desire to ourselves, and endeavouring it according to our oppor- tunities.
Quest, uu * Must I desire that God will pardon and save him, while he repenteth not of the wrong he doth me ; and being impenitent, is incapable of pardon ? '
Answ, 1. You must desire at once that God will give him repentance and forgiveness. 2. If he be impenitent in a state and life of ungodliness, or in a known and wilful sin, he is indeed incapable of God's pardon and salvation in that case : but if you know him not to be ungodly, and if mistake or passion only, or some personal offence or falling out have made him your enemy ; and you are not sure that the enmity is so predominant as to exclude all true charity, or if he think you to be a bad person, and be your enemy on that account, you must pray for his pardon and salvation, though he should not particularly repent.
Quest. IV. * What if he be my enemy upon the account of religion, and so an enemy to God? '
Answ. L There are too many who have too much enmity to each other, upon the account of different opinions and parties in religion, in an erroneous zeal for godliness : who are not to be taken for enemies to God. What acts of hosr tility have in this age been used by several sects of ziealous Christians against each other! 2. If you know them to be enemies of God and godliness, you must hate their ^in, ai^ love their humanity and all that is good in them, and wiidi their repentance, welfare and salvation.
Quest. V. 'What must I do for an enemy's good, whcii my benefits are but like to embolden, encourage and enabk him to do hurt to me or others ? '
Answ. 1. Usually kindness tendetb to convince and ip^U an enemy, and to hinder him from doing hurt. 2. Such ways of kindness must be chosen, as do most engage m enemy to returns of kindness, without giving him ability or opportunity to do mischief in case he prove implaci^ble. You may shew him kindness, without putting a sword into his hand. Prudence will determine of the way of benefit^, upon consideration of circupfiataiices.
CHAP. XXIX.] CHRISTIAN POLITICS, 471
Quest. VI. ' May I not defend myself against an enemy, and hurt him in my own defence? And may I not wish him as much hurt, as I may do him V
Answ. When yon can save yourself by fair words, or flight, or some tolerable loss, without resisting him to his hurt, you should rather choose it, and " resist not evil •." When you cannot do so, you must defend yourself, with as little hurt to your enemy as you can. And if you cannot save yourself from a lesser hurt, without doing him a greater, you must rather suffer it.
Object. ' But if I hurt him in my own defence, it is his own fault.'
Answ. So it may, and yet be yours too : you are bound to charity to your enemy, and not to justice only.
Object. * But if I run away from him, or resist him not, it will be my dishonour ; and I may defend my honour as well as my life.'
Answ. Such objections and reasonings (which the Jesuits use against Jesus) were fitter for the mouth of an atheist, than of a Christian. It is pride which setteth so much by the esteem of men, yea, of bad and foolish men, as to plead honour for uncharitableness : and the voice of pride is the voice of the devil, contraty to him ** who made himself of no reputation**," and submitted to be arrayed in a garb of mockery, and led out with scorn like a fool, and bowed to, and buffeted, and spit upon, and crucified; who calleth to us to learn of him to be meek and lowly and to deny our- selves, and take up the cross (which is shameful suffering) if we will be his disciples ^. To every Christian it is the greatest honour to be like Jesus Christ, and to excel in charity* It is a greater dishonour to want love to an enemy, than to fly from him, or not resist him. He that teacheth otherwise, and maketh sin honourable, ^nA the imitation and obedience of Christ to be more dishonourable, doth preach up pride, and preach down charity, smd doth preach for the devil against Jesus Christ; and therefore should
neither call himself a Jesuit nor a Christian.
Yea more, if the person that would hurt or kill yon, be
one that is of more worth or usefulness as to the public
» Matt. V. 59. *» PhU. "• 7, 8.
« Matt. xi. S8, f9. Luke xiv. 50— ^33*
\
472 CHRISTIAN DIRECTORY. [PART IV.
good, you should rather suffer by him, or be slain by him, than you should equally hurt him, or kill him in your own defence. As if the king of another kingdom that hath no authority over you, (for of your own there is no question,) should assault you? Or any one whose death would be a greater loss than yours. For the public good is better than your own.
And it will not always hold, that you may wish another as much hurt as you may do him : for in defending your- self, you may sometimes blamelessly do more hurt than you were willing to do. And you must never wish your ene- mies hurt as such, but only as a necessary means of good, as of preservation of himself, or you, or others.
Quest. viT. 'Must kings and states love their enemies? How then can war be lawful?'
Answ. Kings and states are bound to it as much as pri- vate men: and therefore must" observe the foresaid law of love as well as others. Therefore they must raise no war unnecessarily, nor for any cause be it never so just in itself, when the benefits of the war are not like to be a greater good, than the war will bring hurt both to friends and foes set together. A lawful offensive war is almost like a true general council ; on certain suppositions such a thing may be ; but whether ever the world saw such a thing, or whether ever such suppositions will come to existence^ is the ques- tion.
Tit. 2. Motives to Love and do Good to Enemies.
Mot. I. God loveth his enemies, and doth them good; and he is our best exemplar. " But I say unto you. Love your enemies ; bless them that curse you ; do good to, them that hate you, and pray for them which despitefuUy use you and persecute you, that ye may be the children of your Father which is in heaven : for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust*^."
Mot, II. Jesus Christ was incarnate to set us a pattern, especially of this virtue : he sought the salvation of his enemies : he went up and down doing good among them.
« Matt; Ti 45, 46.
CHAP. XXIX.] CHRISTIAN POLITICS. 473
He died for his enemies : he prayeth for them even in his sufferings on the cross : he wept over them when he foresaw their ruin. When he was reviled, he reviled not again. This is the pattern which we must imitate.
Mot. III. God loved even us ourselves when we were his enemies : or else what had become of us ? And Christ died even for us, as enemies, to reconcile us by his death to God **. Therefore we are specially obliged to this duty.
Mot. IV. To be God's enemies is to be wicked and un- lovely; so that in such God could see nothing amiable, but our nature and those poor remainders of virtue in it, and our capacity of being made better by his graces and yet he then loved us : but to be an enemy to you or me, is not to be ungodly or wicked as such ; it is an enmity but against a vile, unworthy worm, and therefore is a smaller fault.
Mot. V. We do more against ourselves than any enemy or devils, and yet we love ourselves : why then should we not love another who doth less against us.
Mot^ VI. All that is of God and is good must be loved : but there may be much of God, and much natural and mo- rsd good in some enemies of ours.
Mot. VII. To love an enemy signifieth a mind that is im- partial, and loveth purely on God's account, and for good- ness' sake : but the contrary sheweth a selfish mind, that loveth only on his own account.
Mot. VIII. If you love only those that love you, you do no more than the worst man in the world may do : but Christians must do more than others, or else they must ex- pect no more than others.
Mot. IX. Loving and doing good to enemies is the way to win them and to save them. If there be any spark of true humanity left in them, they will love you when they perceive indeed that you love them. A man can hardly continue long to hate him whom he perceiveth unfeignedly to love him. And this will draw him to love religion for your sake, when he discemeth the fruits of it.
Mot. X. If he be implacable, it will put you into a con- dition fit for God to own you in, and to judge you accord- ing to your innocency. These two together contain the sense of ** heaping cods of fire on his head :" that is, q. d.
<* Rom. V. 9, to.
474. CHRISTIAN DIRECTORY. [PART IV.
If he be not implacable, you will melt and win him ; and if he be implacable, you will engage Grod in your cause, who bestknoweth when and how to revenge.
Tit. 3. Directions for Loving and doing Good to Enemies,
Direct, i. * Make no man your enemy, so far as you can avoid it :' for though you may pretend to love him when he is your enemy, you have done contrary to love in making him your enemy ; for thereby he is deprived of his own love to you. And if his charity be his best commodity, dien he that robbeth him, (though he be never so culpable himself,) hath done that which belongeth to the worst of enemies ; it is a thousand times greater hurt and loss to him, to lose \m own love to others, than to lose another's love to him : and therefore to make him hate you, is more injurious or hurt- ful to him, than to hate him.
^ Direct, ii. ' Take not those for your enemies that are not, and believe not any one to be your enemy, till cogent evidence constrain you/ Take heed therefore of ill, suspi- cious, and ungrounded censures ; except defensively so far only as to secure yourselves or others from a possible hurt. Direct, iii. 'Be not desirous or inquisitive to know what men think or say of you ;' (unless in some special case where your duty or safety requireth it). For if they say well of you, it is a temptation to pride ; and if they say ill of you, it may abate your love and tend to enmity. " Also take no heed to all words that are spoken, lest thou hear thy servant curse thee : for ofttimes also thy own heart know- eth, that thou thyself likewise hast cursed (or spoken evil of) others*." It is strange to see how the folly of men is pleased with their own temptations.
Direct, iv. * Frown away those flatterers and whisperers who would aggravate other men's enmity to you or injuries against y#u,' and think to please you by telling you need- lessly of other men's wrongs. While they seem to shew themselves enemies to your enemies, indeed they shew them- selves enemies consequently to yourselves : for it is your destruction that they endeavour in the destruction of your love. " If a whisperer separate chief friends ^" much more
<: Eccles. vu. 21. ^'?tii'«.v«\.<li5. %Cor. xii. 20.
CHAP. XXIX.] CHRISTIAN POLITICS. 475
may be abate your love to enemies : kt bim therefore be en«- tertained as be deservetb.
Direct, v. ' Study, and searcb, and bearken after all tbe good whicb is in your enemies.' For nbtbing will be the object of your love, but some discerned good. Hearken not to them that would extenuate and hide the good that is in them.
Direct, vi. ' Consider much how capable your enemy (and God's enemy) is of being better.' And for aught you know God may make him much better than yourselves ! Remember Paul s case. And when such an one is converted, forethink how penitent and humble, how thankful and holy, how useful and serviceable he may be : and love him as lie is capable of becoming so lovely to God and man.
Direct, vii. 'Hide not your love to your enemies,' and let not your mmds be satisfied that you are conscious that you love them ; but manifest it to them by all just and pru- dent means ; for else you are so uncharitable as to leave them in their enmity, and not to do your part to cure it. If you could help them against hunger and nakedness, and will not, how can you truly say you love them? And if you could help them against malice and uncharitableness, and will not, how can you think but this is worse ? If they knew that you love them unfeignedly, as you say you do, it is two to one but they would abate their enmity.
Direct, viii. * Be not unnecessarily strange to your ene^ mies ; but be as familiar with them as well as you can.' For distance and strangeness cherish suspicious and false reports, and enmity : and converse in kind familiarity, hath a wonderful power to reconcile.
Direct, ix. ' Abhor abdve all enemies, that pride of heart, which scorneth to stoop to others for love and peace.' It is a devilish language to say. Shall I stoop or crouch to such a fellow ? I scorn to be so base. Humility must teach you to give place to the pride and wrath of others, and to confess it when you have wronged them, and ask them for- giveness : and if they have done the wrong to you, yet must you not refuse to be the first movers and seekers for recon- ciliation. Though I know that this rule hath some excep- tions ; as when the enemies of religion or us are so malicious and implacable, that they will but make a sootw ot o\w ^xiJci-
476 CHRISTIAN DIRECTORY. [PART IV.
mission, and in other cases, when it is like to do more hurt than good, it is then lawful to retire ourselves from malice.
Direct, x. ' However let the enmity be in them alone:' watch your own heai*ts with a double carefulness, as know- ing what your temptation is ; and see that you love them, whether they will love you or not.
Direct, xi. 'Do all the good for them that lawfully you can.* For benefits melt and reconcile : and hold on though ingratitude discourage you.
Direct, xii. 'Do them good first in those things that they are most capable of valuing and relishing/ That is (ordinarily) in corporal commodities : or if it be not in your power to do it yourselves, provoke others to do it, (if there be need). .And then they will be prepared for greater bene- fits.
Direct, xiii. ' But stop not in your enemy's corporal good, and in his recouciliation to yourself: for then it will appear to be all but a selfish design which you are about.' But labour to reconcile him to God, and save his soul, and then it will appear to be the love of God, and him that moved you.
Direct, xiv. ' But still remember that you are not bound to love an enemy as a friend, but as a man so qualified as he is ; nor to love a wicked man, who is an enemy to godli- ness, as if he were a godly man ; but only as one that is ca- pable of being godly.' This precept of loving enemies was never intended for the levelling all men in our love.
CHAPTER XXX.
Cases and Directions about Works of Charity.
Tit. 1. Cases of Conscience about Works of Charity.
Quest. I. ' What are the grounds, and reasons, and motives to charitable works V
Answ. 1 . That doing good doth make us most like to God. He is the Universal Father and Benefactor to the world : all
CHAP. XXX.]^ CHRISTIAN POLITICS. 477
good is in him or from him, and he that is best and doth most good is most like to him.
2. It is an honourable employment therefore : it is more honourable to be the best man in the land, than to be the greatest : greatness is therefore honourable, because it is an ability to do good ; and wisdom is honourable because it is the skill of doing good : so that goodness is that end which maketh them honourable, and without respect to which they were as nothing. A power or skill to do mischief is no com- mendation\
3. Doing good maketh us f)leasing and amiable to God, because it maketh us like him, and because it is the fulfil- ling of his will. God dan love nothing but himself, and his own .excellencies or image appearing in his works ; or his works so far as his attributes appear and are glorified in them.
4. Good works are profitable to men. Our brethren are the better for them : the bodies of the poor are relieved, and men's souls are saved by them. .
5. In doing good to others we do good to ourselves : because we are living members of Christ's body, and by love and communion feel their joys, as well as pains. As the hand doth maintain itself by maintaining and comforting the stomach ; so doth a loving Christian by good works.
6. There is in every good nature a singular delight in doing good : it is the pleasantest life in all the world. A magistrate, a preacher, a schoolmaster, a tutor, a physician, a judge, a lawyer, hath so much true pleasure as his life- and labours are successful in doing good. I know that the conscience of honest endeavours may afford solid comfort to a willing though unsuccessful man ; and well-doing may be pleasant though it prove not a doing good to others : but it is a double, yea, a multiplied comfort to be successful. It is much if an honest, unsuccessful man (a preacher, a physician. Sec.) can keep up so much peace, as to support him under the grief of his unsuccessfulness : but to see our honest labours prosper, and many to be the better for them, is the pleasantest life that man cpn here hope for.
7. Good works are a comfortable evidence that faith is sincere, and that the heart dissembleth not with God : when
478 CHRISTIAN DIRECTORY. [PART IV.
ma tt fftith that will not prevail for the works of charity, it dead and ineffectual, and the image or carcase of faith it- deed, and such as God will not accept ''.
8. We have received so much ourselves from God, aB doubleth our obligation to do good to others : obedience and gratitude do both require it.
9. We are not sufficient for ourselves, but need othen as well as they need us : and therefore as we expect to re- ceive from others, we must accordingly do to them. If die eye wjU not see for the body, nor the hand work for Ae body, nor the feet go for it, the body will not afford them nutriment, and they shall receive as they do.
10. Good works are much to the honour of religion, and consequently of God; and much tend to men's (xmvictiod, conversion, and salvation. Most men will judge of the doctrine by the fruits. " Let your light so shine before men, that ijiey may see your good works, and glorify your Father which is in heavwi •*.'*
11. Consider how abundantly they are commaaded and commended in the Word of God. Christ himself hath given us the pattern of his o^n life, which from his first moral actions to his last, was nothing but doing good and bearing evil. He made lov^ the fulfilling of the law, and the works of love the genuine fruits of Christianity, and an ac- ceptable sacrifice to God. " As we have opportunity let us do good to all men, especially to them of the household of faith. — To do good and communicate forget not ; for with such sacrifices God is well pleased. — This is a faithful say- ing, and these things I will that thou constantly affirm, that they which have believed in God might be careful to main- tain good works ; these things are good and profitable to men. — For we are his workmanship, created in Christ Jesus to good works, which God hath before ordained that we should walk in them. — To purify to himself a peculiar people, zealous of good works. — -So labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said. It is more blessed to give than to re- ceive.—Let him that stole steal no more, but rather let him labour, working with his hands the thing that is good, that
» James ii. »» Matt. v. 16.
ICHAP. XXX.] CHRISTIAN POLITICS, 479 .
iibe may have to give to him that needeth^" You see poor ■labourers are not excepted from the commsind of helping others : insomuch that the first church sold all their pos- n Wssions^ and had all thinga common ; not to teach levelling {.and condemn propriety, but to shew all after them that Christian love should use all to relieve their brethren as r themselves.
f . 12. Consider that God will in a special manner judge us
I Ht the last day according to our works, and especially our
p^ A^irorks. of charity : as in Matt. xxv. Christ hath purposely
^ and plainly shewed; and so doth many another text of
Scripture. These are the motives to woiis of love.
f Quest. II. ' What is a good work, even such as God hath
promised to. reward ? '
Amw, 1. The matter must be lawful, and not a sin. 2. It must tend to a good effect, for the benefit of man, and .'ibe honour of God. 3. It must have a good end ; even die pleasing and glory of God, and the good of ourselves and others. 4. It must come fi*om a right principle, even firom tbe love of God, and of man for his sake. 5. It must be pure and unmixed : if any sin be mixjed with it, it is sinful 00 as to need a pardon : and if sin be predominant in it, it is 90 far sinful as to be unacceptable to God, in respect to the person, and is turned into sin itself. 6. It must be in sea- son ; or else it may sometimes be mixed with sin, and some- times be evil itself and no good work. 7. It must be com- paratively good as well as simply. It must not be a lesser good instead of a greater, or to put off a greater. As to be praying when we should be quenching a fire, or saving a man's life. 8. It must be good in a convenient degree. Some degrees are necessary to the moral being of a good work, and some to the well-being. God must be loved apd v^orshipped as God, and heaven sought as heaven, and men's souls and lives must be highly prized and seriously preser- ved : some sluggish doing of good is but undoing it. 9. It must be done in confidence of the merits of Christ, and presented to God as by his hands, who is our Mediator and Intercessor with the Father.
Quest^AU. 'What works of charity should one choose
« Gal. vi. 20. Heb. xiii, 16. Tit. iii. 8. Ephes. ii. 10. Tit. ii. 14. -Acts XX. 35. Ephes. iv. 8.
480 CHRISTIAN DIRSCTORr. [PART IT.
in these times^ who would improre his master's talents to his most comfortable account ? *
Answ. The diversity of men's abilities and opportimitiei >iake that to be best for one man which is impossiUeto another^. But I shall name some that are in tiiemsdici most beneficial to mankind, that every man may choose Ae best which he can reach to.
1. The most eminent work of charity^ ia the promo&f the conversion of the heathen and infidel parts of the woiid; to this princes and men of power and wealth might cootn- bute much if they were willing ; especially in those coo^ tries in which they have commerce and send ambassadon: they might procure the choicest scholars^ to go over will their ambassadors and learn the languages^ and set thcB- selves to this service according to opportunity : or dMj might erect a college for the training of students purpos^ for that w<irk, in which they might maintain some iiati,* procured from the several infidel countries (as two or tluM Persians, as many Indians of Indostan, as many Tartariani^ Chinese, Siamites, 8cc.) which might possibly be obtained: and these should teach students their country langnagoa But till the Christian world be so happy as to have Slack princes, something may be done by volunteers of lower place and power ; as Mr. Wheelock did in translating the New Testament, and Mr. Pococke by the Honourable Mr. Boyle's procurement and charge, in translating " Grotius de Verit. Christ. Relig.'' into Arabic, and sending it to Indos- ian and Persia. And what excellent labour hath good Mr. John Elliot (with some few assistants) bestowed these twenty years and more in New England; where now he hath translated and printed the whole Scriptures in their American tongue, (with a Catechism and Call to the Uncon- verted, by the help of a press maintained from hence.
2. The attempt of restoring the Christian churches to their primitive purity and unity, according to men's several opportunities, is a most excellent and desirable work ; wfaiiA though the ignorance and wickedness of many ; and tbe implacableness and bloodiness of the carnal, proud, domi- neering part, and the too great alienation of some others from them, do make it so difficult as to be ne^t to despe-
/ <! See the Preface to my book, called, " Tbe Crucifying of tlie Worid."
^ CHAP. XXX.J CHIMSTIAN POLITICS. 481
rate, at the present, yet is not to be cast off as desperate indeed ; for great things have been done by wise and valiant
'attempts. Princes might do very much in this, if they were "*both wise and willing. And who knoweth but an age may *' bome.that may be so happy ? The means and methods I
'Wuld willingly describe, but that this is no fit place or time.
'^; 3. The planting of a learned, able, holy, concordant' ^■viiiiistry in a particular kingdom, and settling the primitive
Wscipline therel^, is a work also which those princes may -J •very much promote, whose hearts are set upon it, and who
^set up no contrary interest against it ; but because these " f'lines are never like to be known to princes (unless by lY&y ■oli of accusation), it is private men's works which we must ■ir qieak to.
■tf 4. It is a very good work to procure and maintain a ■f worthy minister in any of the most ignorant parishes in
irihese kingdoms, (of which, alas, how many are there) where miike j»kilful preaching of the Gospel is now wanting : or to ■1 maintain an assistant in populous parishes, where one is not ^kaUe to do the work; or by other just means to promote
k th]0 service. Bf . 6. It is a very good work to set up free-schools in popu- ^ lous and in ignorant places, especially in Wales ; that all ig may be' taught to read, and some may be prepared for the 4 Universities. ^i 6. It is an excellent work to cull out some of the choicest
iwitis, among the poorer sort in the country schools, who y otherwise would wither for want of culture ; and to main-^ ^ tain them for learning in order to the ministry, with some gi able, godly tutor in the University, or some country minis- ^ ter who is fit and vacant enough thereunto, gi 7. It is an excellent work to give among poor, ignorant g people. Bibles and Catechisms, and some plain and godly g books which are most fitted to their use. But it were more ^ excellent to leave a settled revenue for this use (naming the g books, and choosing meet trustees) that so the rent might j every year furnish a several parish, which would in a short g time be a very extensive benefit, and go through many 1^ countries.
8. It is a very good work to set poor men's children ap-
VOL. VI. I 1
482 CHRISTIAN DIRECTORY. [PART IV.
jprentices to honest, religious masters, where they may tt #ace get the blessing to theif soqI& of a godlj educa^tmt and to their bodies, of an honest way of maimtenaBoa
9. It wiU not be miacceptable to God, ta reliwe some of
the pevsoBs, or poor children, of those v&rf Humy fadndni iuthfiti mhiislers of Christ, who^ are now mleHoedl and 4» titute of maintenance, many having nothing at all, but «Uk charily scndeth them, to maintain themsclvai and desdate fimtiUes, who were woiit to ezereis^ charity to the bodiai aad souls of others. Read Matt^ nvr Gtit ▼!• &«^
10. It isi a good work of them whd give tftodhB of moa^i Of yearly reals, to be lent fair fite, ot mx^ ov seven yeaa H yeang tradesmen at t^eir i^etting up^ tfpcntf goadk woBoakff abooaing good trasteefsr, who may choose tUs fitieBtpenoai; and if it be a rent, it will still increase the stock, and if Vf dbould break,, the less of it may be borne*
11. It woaMi be a Very good' wovh- for landtotds to'itt' profe their intsreet with dieir tuiai^fe> iefj^ fordter ii mm their bodily comfort, addjMiWtNla, to hire Aen Gr^ faMM abatement atKheiFrent^ys, to leiipmidateehimna^ addiM the Scripture and good boots iir their fahMUes^iAid givlsciii pastor an account of their proficience. Whether the li# will enabk them to bind theni to any sack thing in tkdr IsiM^s, I oatmc^t tell.
12. And the present work of charity for e^ery one; is to relieve the most needy which are next at hand# To knbv what poor fbnilies are inf greatest want, and to hel)[i t&en as we ai<e a&le : and to provoke the rich to do that whidr we cannot do ourseflves, and to beg for others' ; and still to make ose of bodily relief, to fdrther the good of their sOiib, by seconding all with spiritual advice and help.
Qjiest. IV. 'In what order are works of charity tor hi done ?: And whom must we prefer when we are enable to accommodate all ? '
Answi 1. The most public works must be prefbnedlli' fore private; 2. Works for the soul^ cssteris paribus' W^ fore works for the body ; and yet! bodily benefits in ordd'if time, must oft go first as preparations to the' other; 3. Greatest necessities 'ceeteris paribU€t' must be supplied 4fV^ fore lesser : the saving of another's life must be preRSittt before your own less necesslii«y' efomfoitst. 4. Your 6wn
CHAP. XXX.] CHRISTIAN POLITICS. 483
' Md ifemilies' wants limst ' caeiberis pariBm* be to^^K^d
* Me 43t^iigers ; eveh before sctmle tistat yoo hnkt low bett<et> ; ' because God hath in point of provision and mainteiifttUs^
* given you a nedrer charge of yourselves and &milie6 than ! of ^others* 5* Natuire alsdr ofoligetii yon to prefer your kin* ^ 4bed be^e Btmngers; if tki^te be a parity as to . othbr reiir h ndkU^ 81. Aiad 'bert^rii paribnB' a good man must be prU* i felted before a bad^ 7. And yet liiat charity which is like )i fe tend to the gODd <)f the soul ^ well ias bf th^ body ii to ii be prtfen«d ; and in diai cate ofttimes a bad oian is to he H piefenred; when a greater good is like to be die ^dct. S. i< A ftvihSr^ cfiet^rls pdribus/ in to b^ preferred before ah ene« i mcfi btit mt when the gocMl is like to be greater which Will i Ibllnw the relieving 6f an eneitty. Many other rules notight M be given^ but they are laid down already. Part i., whete^ I
tr^BEt of Oood Works f whiAer I reCer you.
h^^-Qnest^vi ' Should I give in iny Ufetune, oratniydeathr?'
b ' Atuw. Ac^drding as it. is like to do most good; bat
ii none should needlessly delay : faoth.are best. .
If ' Quest. VI; ' Should one devote or set by a certain {Murt of
if ihrily ineomes ? ^
d *^ Quekt. m; ■* What proportion is a man bound to give to
i tltepoor?'
Answ^ These two questions having answered in a letter to Mr. Thomas Gouge, nbw printed, and the book being not ifci many bands, I i<rill here recite Uiai letter as it iis pub-
Ipilied
Most dear; and very much honoured Brother,
Evisn the philosbphet hath taught me so to esteem you, whd said, that " He is likest to God, who needeth fewest tfcings for himself^ dnd doth most good to others.'' And Christ telteth us, that ilni versa! ch&rity, (isxtending evep to thein that hate and periiecute Us) doth make ijts* as his chil- daren, like our heavenly Father''. As hating sxid hprtipg tliQir neighbours is the mark of the children of the devil ^ 8D loving and doing. good, is the mark of the, children of ^od. And it is obbervablci that no one treateth so copioust ly and pathetically bf love (both of Christ's love to us, axi^
» Matt. ▼.44.46.48. *Johiiw«,44.
484 CBMimAS DniCTOBT. [PABTIV.
i) M &e binnd dbdple, lAoai JcnsisMadto kmd (as Job ziiL 14—17. ud 1 Job
It kok oikai picMed ae to hevr how denly joawm
and, bf Aat e¥<:fiwlhy great and p«»p«loas punk,
laldj you were praadicr, te yoar caHUKUt clnntf to
didr Mob ai^ bodies ; aad toaee Aat atillyoa takeUfa joarwoikaMd callmg, to be a jn/nAxr off otiben to bfe aad to good woAsS wbibt maay Ibat am taken for good CkiistiaBs, do deal in sack wofka aa lantieB OT.racnitiaiik obIj a little aowaadtken apoa die bye* and wbilst nl»fk siaisten are piOTokiiig otken to katred and to bnitfodaa^ Toar laboor is so amiable to aie, that it wmdd ooatiibile toaqr eoioforts» if I were able to oontrilmte any duDgto
Too desire me to give yon my judgment of tbe 'qmk pais;' 'Wbat proportion it is meet for moat men to defole to charitabie ases ; wketker tke tentk part of their incMK be not ordinarily a fit proportion?'
The reason wby I nse not to answer anck - qnestiois without much HiRtingniKbing (when lazy, impatient leadoi wonU hare tbem answered in a word) is, because the ml difference of particular cases is so great, as maketh it nfi- cessary ; unless we will deceiye men, or leave the matttf ts dariL and anresolTed as we found it.
L Before I answer your question, I shall premise, that I much approve of the way which you insist upon, of settbig so much constantly apart as is fit for us to giro, that it my be taken by us, to be a devoted or consecrated thing. AjiA methinks tiiat there is much of a Divine direction for the time in 1 Cor. xvi. 1, 2., together with the ancient church, '* That upon the first day of the week, every one lay by him in store, as God had prospered him/' And it will do madi to cure Pharisaical sabbatizing, when the Lord's day is statedly used in this, with holy works ; and will teach hy- pocrites to knoy^ what this meaneth, "I will have mercy aid not sacrifice "^Z' And that works of charity are an odour, t sweet smell, a^ sacrifice •. And that works of charity are an odour, a sweet smell, a sacrifice acceptable and weU pleasing to God, who of the riches of his glory in Christ, will supply tU ^e need of such, as bring forth such fruit to abound unto
CHAP. XXX.] ^ CHRISTIAI^ POLITICS. ^85
I their account ^ So it be done without any ensnaring vows^
I or rash engagements to unnecessary things ; tl^is constant setting apart a certain proportion for pious and charitable
r uses, will have these advantages.
i 1. Our distribution will be made deliberately and pru- dently, when beforehand we study a due proportion, and determine accordingly ; whereas they that give only occa- sionally as some object suddenly inviteth them, will do it at random, without due respect to their own accounts, whe- ther the proportion given be answerable to their own estate and duty.
2. This stated way will make men's charity much more extensive : when objects of charity are not in their sights they, will inquire after them, and they will seek for the needy, if the needy seek not unto them ; because they havei 80. much by them to dispose of, which is devoted to God. But those who give but as occasional objects draw it from them, will give to none but those that crave, or will pass by many as needy, whom they see not, while they relieve only these few that they happen to see.
3. And it will make men's charity also to be more con- gtant> and done obediently as a Christian's daily work and duty ; when occasional charity will be more rarely and inn constantly exercised. In a word, as the observation of the Lord's day, which is a stated proportion of time, secureth the holy improvement of our time, much better than if God be served but occasionally, without a stated time ; and as a constant, stated course of preaching excelleth mere occa-^ sional exhortations ; even so a constant course of giving^ wisely stated* wiU find out objects, and overcome tempta- tions, and discharge our duty with much more integrity and success. And if we can easily perceive that occasional praying will not so well discharge the duty of pra^r, as a constant, atated course will do ; why should we not think the same of occasional giving, if men did but perceive that giving according to our ability, is as sure and great a duty as praying. Now to your question of the proportion of our gifts.
II. We must distinguish,
1. Between them that have no more than will supply
^ Phil. W. 17— 19.
480 CUKISriAN DIRECTOEY. [PART IV.
/
tfc#ir ^wh, and thf3ir families' true necessities, and tlieie thai have more
2. Between theoji that have a ^tock of mon^y whici yieldeth them no increase^ s^d those that have more mcrnsBe by their lajiiottTi but Uttle stock.
3. Bistwqea tHeatt wfaose^ increase is like to be eonstant, and theirs that is uncertain, sometim^^ i^ore, aad sometimei less.
4. Between them that have o^any children, or near kin- dred, that nature casteth upon them for relief ; and those that have few or no children, or have a competent provisiiOB for them^ anc^ have few needy kindred that they are espe- QiaUy obliged to relieve.
6. Betwiaen those that Uve in times and places wijtaie the n^cessilaea of tfaa poor are very gr^at, or some great works of piety- are in hand ; and those that Utc, where tk poor are in no great necessity-, and no con]sid«rable oppo^ ^hify for any* great work of piety or charity^ d^tikappeai. These distinctions premised, I apswer as foUoweth.
1. It is certain that every: true sajsistifi^ Christian hsA devoted himself and all that he hathto God^ to be ksed in obedience tp his wiU, and for hii» gIoiy-<i "^e questioa therefore is not. Whether the tenth part of o«r estate should bd devoted to, and employed in Jhe sendee of'Oiod, one way or other, as he direct^th US; %t it is- out ofr questios that all is his, ted we are but his stewards $ ai|d m^ist give account of our 8tewardship> and of all our reoei'fitigB''^. Bai the question is only^wh^t propoi{ti6n is best pleasing^to God tp oui; giving to othens*
3i A Christian being unf^ignedly thus inea^ired' tfy tie g^ierld^ to lay out that he hath, or shall hi^tEe,' as Ctodf wmdd have him, and to his glory (<as neai^as he dm) ; his nettio* quiry itust. be (fbr finding out the will t»f G^) %fy ]^ow id the ordinary course e6 his distiiibution^' wh6r6 Gbd balb gone befove him by any particular pri»s<)ript^ ^nd tied bni to. one ^eeitaiki way^ of givingi and wheire Qod iiatll^ osl^ given him some, g^eral ditection^ a^* left him to diSoen his duty in particulars, by that general rule, and the fui4*er
? t Cor. vi. 19,^0. 1 QcK. ^.31. J(^c 3^yi}U 3?
'' Matt. XXV,
SilAP. XXX.J CHRISTIAN POLITICS. 4^7
ion of objects and providenoe. AQd in tiiif ioqiiirjr le will find,
i« 1. That God hath first prescribed to him in nature, the ssary sustenance of his own life. And,
2. The necessary, maintenance of his children and &-
3. The necessary maintenance of the preachers of the. Gospel, for the worship of God, and the salvation of men ^
4. The necessary maintenance of the commonwealth, paying tribute to the higher powers, who are the minijsr
of X}od to us for good ; attending continually uppo f^^jjMs very thing ^.
6. The saving of the lived of jthos^ that are in apparefit ^iamger of ^mine or perishing, within our sight or I'^^ch^r ^^IjKmis ftur God hath prescribed to us, bow be would hav^ $§ ^i« our estates in an ordinary way. In many other things ^^lie hath left us to more general directions. -. ■ ' 3. To know among good works, which is to be preferred, •it principally concerneth us next to know, what works 4q ^ most contribute to ourchiefest ends; which God is most honoured by ; which. tend to the greatest good; and he^re . we shall find tbat, ' cseteris paribus/
1. The souls of men ar^ to be preferred b^foye their bor
.dies, in estimation and intention ; but in time, the 4>ody 19
aft. to be preferred before the bquI, bec^ae if the body be
suffered to perish, the helping of the soul will be past o^^
. power.
^ . 2, And so the church is fin^^Uy and estimatively to b^
^ pi»feixed before the ^ommonwe^tlth ; but the commonweall^
mmtibe first served in time, when it is necessfary to the
' . ctfurch's support aad welfare ; for the church will else
perish with the commonwealth.
3. The good of many is to be preferred before the good of a few* and public good to be valued above pri- vate"*.
4r A continued good is greater than a short and transi- tory good. And so necessary i0 it ^ have chief respect in . all our works to our chiefe^t ^nd (tha greatest good), that even when God seemeth to have prescribed to us the way
* 1 Cor.ix. Phil. iv. 10, 11. 14. 17, 18. Lake x. 7. 1 Tim. v. 17, 18. 1" Rom. xiit. 4. 6. ■ 1 John iii. 17. Luke x. 53. •» IU)m. ix. 3.
488 CHmi»TIAlC DIRECTORT. [PART IT.
of ovr expenses, yet that » bat as to owr ordinary course: for if in an extraordinary case it fall ont, that another way is more to God's glory and the common good, it must then be preferred ; for all means are to be judged of by the end, and chosen, and osed for it. For example, if the good of charch and commonwealth, or of the sools of many do stand up against oar corporal proviMon of oar cUldren or &mi- Kes, it is to be preferred ; which is easily proved ' a fortioie/ becaase it is to be preferred before our own good, eyen the saring of oar lives. A good sobject will lose his life to save the life of his king ; and a good soldier will die to save his general or the army ; and a useless member of the chnrch should be content to die, if it be necessary to 8a?e the life of a pastor that is greatly nsefnl. If a poor, ordi- I nary Christian then had been so put to it, that either Paol or he mast famish, no doubt but his ultimate end would hare commanded him to prefer the iq>08tle before himself; so that in extraordinary cases, the end and greatest good must be our guide.
4. Though I may ordinarily prefer my own life before another's, yet I must not prefer my mere delight or heal^, before another's life : and though men must provide for the lives of their children, before the lives of others, yet the life of a poor neighbour (' csBteris paribus') must be prefer- red and provided for, before the portions of your own chil- dren, and before the supply of their tolerable wants : so that as long as there are poor about you, that are in neces- sity of food to save their lives, the portions or comeliest clothing of your children must rather be neglected, than the poor be suffered to perish. How else do I love my neigh- bour as myself, if I make so great a difference between my- self and him ?
5. Even the food and raiment, and other necessaries, which a Christian useth himself, he must use for God, and not for his carnal self at all ; not taking it as his own, which he may use at and for his own pleasure, but as part of his master's goods, which are all to be used only for his service. As a steward, that when he giveth every servant his part, and taketh his own part, it is not as if it were pri- marily his own, but as a servant on the same account with the rest : so when I devote all that I have to God, I am so j
V
CHAP. XXX.] CHRISTIAN POLITICS. - 489
tax from excepting my own part^ even my ibod and raiment, that I do more confidently intend the serving of God ]ivith that, than with the rest, because it is more in my power, and there is in it more of my duty. The same I may say of that which is given to our children and other relations.
6. Therefore when more of the service and interest of
God, lieth upon your own, or your children's using of his
talents, than upon other men's, you are bound (for God, and
not for selves), to retain so much the more for] yourselves
and children. It is a fond conceit that a man is bound to
give all to others, rather than to himself or children, when
it is most probable, that those others would do God less
service with it, than himself or his children would do : as
suppose such a man as Mr. Elliot of New England (that
devotQth himself to the conversion of the Indians) had riches,
when some neighbour ministers were poor, that are engaged
in no such work ; he that knoweth that God hath given
him a heart and an opportunity to do him more service with
it than another would do, is not bound to put it out of his
own hands into another's, that is less like to be a faithful
improver of it. If you have a son of your own that is a
preacher of the Gospel, and is more able and serviceable
than other ministers i^ equal want, no doubt you have then
a double obligation to relieve your own son before another ;
as he is your son, and as he is more serviceable to God. If
other men are bound to supply your want for the work and
interest of the Gospel, you are not bound to give away your
own supplies, to the disabling you from your work, unless
when you see a greater work, or the present absolute neces^
sity of others, doth require it.
7. It is imprudent and unsafe, and therefore unlawful, ordinarily, to tie yourself unchangeably for continuance, to any one particular way of using your estates for God ; as to vow that you will give it to ministers, or to the poor, or to schools, &c., because the changes may be such which God will make, as shall make that way to be one year ne- cessary, which before was not, and so change your duty. We cannot prescribe to God what way he shall appoint us for the future, to use his talents in. His Word bids us pre- fer the greatest good ; but which is the greatest, his provi- dence must tell us.
400 CHRISTIAN DIHSCTOHY. l^JPAKT JV.
8. He that hath no more than is naceiiaary to tb« very prmerFation of hi« owa life and his family's, is not bound jto give to others (unless in some extraordinary casa, which oaUeth him to prefer a greater and more public good) : awl he that hath no more than is needful^ to the comfortable support of himself and family, is not bound to relieve those that have no greater wants than himself. And his own ne- oassity is not to be measured merely by what he hath, but bjr the use he hath for it ; for a magistrate, or one that is engaged in public works, may have need of as many hun- dreds a year, as a private man of pounds.
0. liiose that have many children to provide for, or poor kindred that nature casteth on them, cannot give so much (proportionably) to other poor, as those are bound to do 4hat have few or none ; for these are bound to give all, esD^pt their personal necessaries, to public, pious or chari- tdbie works, because God calleth not for it any other way.
10. To pamper ike flesh, is a sin ^ well in the rich, as in the poor : th^ <rich therefore are bound not only to give aii that the flesh can spare, when its own inordinate desires «re satisfied, but deny themselves, and mortify the flesh, and be good husbands for God, and studious to retrench all un- necessary expenses, and to live laboriously and thriftily, that they may have the more to do good with. It is a great extenuation of the largest gifts, as to God's esteem, when they are but the leavings of the flesh, and are given out of area's abundance, and v^hen we ofler ibal to God that cost^- eth us nothing : as Christ doth purposely determine the case ; comparing the rich mcui's gifts with the widow's two mites, he said, " Of a truth I say UQto you, that this poor wMow hath cast m more than they all : for a^ thei^e have of their abundance cast in nnto 4he ofierings of God ; but she of her penary, hath cast in all the living that she had * :" that is, all the stock ^e had beforehand, though she had need of it herself. It is a very considerable thing in oar charity, how much mortification and self-denial is expressed in it, and how much it costeth our own flesh, to give to others. And therefore they that think they are excused frbtQ doing good to others, as l6ng as they have any need of it themselves, and will give nothing but what they have no
CHAP. XXX.] CHRISTIAN POLITIC)). 491
need of (it being not of absidute OieiaeBsity to theiir liye^) 4o offer a sacrifice of no great value in the eyes of Ood* Wliat then shall we say of them^ that will not give e?eii- Qut Oif their abundance, and that which without any suffering they BAay spare ?
11. The first and principal thing to be done by one thai would give as God would have him, is, to get a truly diari^ . table heart, which containeth all these parts.
1. That we see God in his needy creatures, and in his cause or work that needs our help.
2. That we be sensible of his abundant love in Christ to us, in giving pardon and eternal life, and that from the sense of this our thankfijil hearts are moved to do good to others.
3. That therefore we do it ultimately, ae to Christ him-^ self; who taketh that which i» done for his cause and ser* vants, as done to him. Matt, xxv; 40.
4. That we conquer the cursed sin oS selfishness, which makes men little regard any but themselves.
5. That we love ouv neighbours as ourselves, and ^ love most where there is most of God and goodness, and not apr cording to self-interest : and that as members of the same body, we take our brethr^i's wants and saffBrings as omr own ; and then we should be as ready to help them as ourselves.
6. That we know the vanity of worWiy riches, and hm not earthly-minded, but regard the interest of God and owr souls, di>ove all the treasured of the wovld.
7. That we unfetgnedly believe the promises of God, wh^ hath engaged himself to provide for us, and everiasti^ly to reward us in glory with himself^ If these seven ^valifioSK tions be wrought upon the heart, good works wrHplewliAilIy follow. Make but the tree good, and the fruit will be good» But when the heart is void of the root and life whic^h ahquld produce them, the judgment will not be persuaded that Bi» much is necessary, and required of us ; and the will itself will still hang back, and be delaying to do good, and doing all pinchingly and hypocritically, with unwillingness and distrust.
No wonder if good works are so rare, when it is evident tha* to do them sincerely and heartily as our trade wd bu^ siness, it is necessary that the whole soul be thus renewed
492 CHRISTIAN DIRECTORY. [PART IV.
by faith/ and lore, and self-denial^ and mortification, and by a heavenly hope and mind. They are the fruits and works of the new creature (which is, alas, too rare in the world) : " For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them ®/' Therefore our first and chiefest labour should be to be sure that we are furnished with such hearts, and then if we have wherewith to do good, such hearts will be sure to do it ; such hearts will best discern the time and measure, as a healthful man's appetite will in eating : for they will take it for a mercy and happiness to do good, and know, that it is they that give, that are the great receivers. It is but a little money or alms, that the poor receive of us, but it is God's acceptance, and favour, and reward that we receive, which is in '' this life a hundred fold (in value), and in the world to come eternal life." But if we have little or nothing to give, such a heart is accepted, as if we had given as much as we desire to give ; so that if you have a heart that would give thousands if you had it, God will set down upon your account, so many thousands given (in desire). Your two mites shall be valued above all the superfluities of sensual worldlings : " For if there be first a willing mind, it is accepted according to that a mart hath, and not accord- ing to that he hath not p." But God taketh not that for a willing mind, which only saith, * I would give if I should suffer nothing by it myself, or were sure I should not want ;' but that which saith, ' I will serve God as well as I can with my estate while I have it, and deny my flesh, that I may have to do good with, and trust God for my provision and reward ; for if there be a readiness to will, there will be a performance also out of that which you have ^.
12. Such a holy self-denying charitable heart, with the help of prudence, is the best judge of the due proportion which we should give : for this willing readiness being sup- posed, prudence will discern the fittest objects, and the fittest time, and the fittest measure, and will suit the means unto the end : when once a man's heart is set upon doing good, it will not be very hard to perceive how mui^ our- selves, our families, the poor, and religious uses should have; for if such a person be prudent himself, he hath always with
» Ephei. ii. 10. P % Cot, yui» l«. «i 2 Cor. viu. i 1.
CHAP. XXX.] CHRISTIAN POLITICS. 493
him a constant counsellor, with a general rule, and directing providence : if he want prudence sufficient to be his own director, he will take direction from the prudence of others.
13. Such a truly willing mind, will not be much wanting in the general, of doing good, but one way or other, will serve God with his estate ; and then if in any particulars he should come short, it will comparatively be a very small sin, when it is not for want of willingness, but of skill. The will is the chief seat of all moral good and evil : there is no more virtue than there is will, nor any more sin or vice, than there is will. He that knoweth not how much he should give, because he is ^ot willing to give it, and there-> fore not willing to know it, is indeed the miser and sinfully ignorant ; but if it be not for want of a willing mind that we mistake the proportion, it will be a very pardonable mis-i take.
14. Your proportion of the tenth part is too much for some, and much too little for others, but for the most, I think it as likely a proportion as it is fit for another to pre- scribe in particular, with these following explications.
1. He that hath a full stock of money, and no increase by it, must give proportionably out of his stock ; when he that hath little or no stock, but the fruits of his daily in- dustry and labour, may possibly be bound to give less than the other.
2. It is not the tenth of our increase, deducting first all our families' provision, that you mean when you direct to give the tenth (for it is far mote, if not all, that after such provision must be given) ; but it is the tenth without de- duction that you mean ; therefore when family necessaries cannot spare the tenth, it may be too much (else even the receivers must all be givers) : but when family necessities can spare much more than the tenth, then the tenth is net enough.
3. In those places where church, and state, and poor are all to be maintained by free gift, there the tenth of our in- crease is for too little, for those that have any thing consi- derable to spare, to give to all these uses.
This is apparent in that the tenths alone were not thought enough even in the time of the law, to give towards the public
494 CHRISTIAN DIRECTORY. [PART IV.
worship of Ood : tot beside tiie tenths^ there were the first flrtCits^ ffind oblatioiiis^ IBlnd tnany sorts of sax^rifices ; and yet at th^ sMi6 tim^> the poor wiere to be maiiitaiDed b j Ub«riA gifts beside the tenths ; and though wq read not of mmk giveti t6 the maintenance of their rulers and magistrates, befbre they chose to hav^ a king, yet afterwards we read of ^uch ; and before, the charges of wars and public works lay Upon all.
In most places with us, the public ministry is maintained by glebe ahd tithes, which are none of the people's giftfe sit all, for he that sold or leased them- their lands, did siifp pose that tithesi treire to be payed out of it, and thi^refan they paid a tenth part less for it, in purcbltse, fines> or rents, than otherwise thfey should h^ri done ; Wo that 1 reckoh, thai most of them gite little or nbthing to thi^ m^ hiiit^r at all. Therefore th^y itiay the better give st^ m^tedi the more to the needy, and to other charitable uses. - BM where minister, arid po'ot, arid dll are maintained by the people's conlHbutibn, th^te the tenths ar^ too Utile for ibe whblfe wdfk ; but yfei tb hicfst, 6r Very taany, ihe tetiths^ to the pooV a!l'6ti6', beside^ th^ maiuynance of the ministry and state, may possibly be inore than they are able to give. The tenths even among the heisithens, were given in many places to their sacrifices, jpri^sis, and to religious, public, civil ^bfks, besides all their private charity to the poor.
1 find in Diog. Laertius, lib. i. (mihi) 32. that Pisistratus the Athenian tyrant, proving to Solon (in his epistle to him) that he had nothing agaihst God or man to blame him for, btit for taking the crown ; telling him, that he caused them to keep the same laws tv^hich Solon gave them^ axtd tliat better thai! the popfttlftr government could have dane> doth instahci& thus : ^ Athenien^ium singuli decimas frugnm stiarath Separatitt, iK)n in usus nb^ros cbnsuniendas, venmr sacrifi^iis publicid, eommbdidque tioinmUnibus, et si quando bellum contra nos ingruerit, in sumptus deputandas :' that ii^, ^ Every bne of the Athenian^ do separate the tithes of their fruits, not to be consumed to our uses, but to defiray the charge in public sacrifices, and in the common profits, and if war at any time invade us/ And Plautus saith, ' Ut decimam solver^t Herculi.' Indeed as ambng the heathens ihfe tithes' weti^ conjiiiictly given foir religious and civil uses.
CHAP. XXX.] CHRISTIAN POLITICS. 495
do it seems that at first the Christian em]yer<)rs Settled them on the bishops for the use of the poor, its well a» for t^gmi^ Blisters', ahd chtrrch service, and utensllffj For W all ihe&e they were to be divided, aj»df the bishop was ais the g«ardiali of the poor : and the glebe or farals^ tiiat' were given io thid church, were all employed to the same uses ; and the candflid required that the tithe should be thu^ disposed of by ihA clergy; * non tanquam propria, sed domino oblate^s' arid the emperor Justinian commanded the bisbopsy * We ea qua ecdesiis relicta sunt sibi adscribant sed in ntecessarios gq^ elemeBfusus inqptendant ; lib.xliii. cap. de Episc. et Cler. vid. Albeft. Ranlt. Metrop. Kb. i. cap. 2. et sa^^; lib. vi. cap. 52, And Hierom (ad Damasc.) saith, ' Quoniam quicquid habeht dericf paup^rum est; et domtis illorum omnibus debent 6d0e conimunes ; susceptioni peregrinaruin et hospitum invi^ gilstt^e debemt: ma:^ime curandimi est illis, ut de decimis et oblCKtionibus, coenobiis et- Xenodochns qualeiir volii«rint et j^dtuerint sustentationem impendant.'
Yet then the paying of tithes did not excuse the people Itotn all^ coheir charity to the poor: Austin saith, ' Qui sibi 8mt]^ii^iUni c^mparat, ^nt peccatorum desiderat ihdulgen- tklfn pik»nereti, reddat deoknam, etiam de novem partibutd iMd^t eleanosynam^ dare patq>eribus.' And in our tim€S^ there is less reason that tithes should excu^^ the peopliei fix>m tbeir woirks of cha;rityy both because the tithes are now more eipproprrate to the maintenance of the clergy, and be- causlB (as is aforesaid) the people give them not of tlieir own.' I confess, if we Consider how decimation was uded before the law by Abrahtti» and Jacob, and established b^* iiie law unto the JeWs^ sdid how commonly^ it w^s used asii&njg tiiie G'entiles; a%ld i^t Of all by the church of Christ, It will tnake a cdnsideri^e^iiian imagine, thdt ais there is still df Diviiitg' direction fot one diay in seven, as a< necessary pro- poftl^^il' of tiniid to b^ ordiii^rily consecrated to God, besides what we can spare from our other days ; so that there is sbtfketiiing of a' Divine canon, or direction for the tenth of our revenues or increase to be ordinarily consecrated to 3bd', besides whatt may be spared from' the rest. And whe- ther those titles, that are noi^e 6P ytMir own, and cost you nothing, be now to be reckoned to private men, as any of their tenths, which they themselves should giVef, I leave to
486 CHSISTlABi DIRECTOKT. [FABT IT.
jimr coDsideratioD. Amongst AogvstiBe'* works we iad an opinion that the derib were the tenth part of tk angels, wml that man is now to be the tenth ord^aoMMig die angds, the lainu filling op the place that the derils feO from, and there being nine orders of angels to be ad>OTe ws, and that in this there is some ground of our paying tenths ; and thefe- fMnehe saith, that ' Haec est Domini jostiasuna G<Hisiietado; nt si tu illi decimam non dederis, to ad decamam rerocabe- ris, id est, daemonibos, qui sont decima pars angelorum, as- •ociaberis/ Though 1 know not whence he had this op- nion^ it seemeth that the devoting of a tenth part oidinanfy to God, is a matter that we have more than a homan direc- tion for.
15. In times of extraordinary necessities of the church, or state, or poor, there must be extraordinary bounty in osi contributions : as if an enemy be ready to invade the land, or if some extraordinary work of God (as the conversion of some heathen nations) do require it, or some extraordinary persecution and distress befal the pastors, or in a year of fiunine, plague, or war, when the necessities of the poor aie extraordinary : the tenths in such cases will not suffice, from those that have more to give : therefore in such times, the primitive Christians sold their possessions^ and laid down the price at the feet of the apostles.
In one word, an honest, charitable heart being presup- posed as the root or fountain, and prudence being the dis- cemer of our duty, the apostle's general rule may much sa- tisfy a Christian for the proportion, " Let every one of you layby him in store, as God hath prospered him';" and ^* according to that a man hath ;* ; though there be many intimations, that ordinarily a tenth part at least is requisite.
III. Having thus resolved the question of the 'quota pars,' or proportion to be given, I shall say a little to the question, ' Whether a man should give most in his lifetime, or at his death V
Amw, 1. It is certain that the best work is that which is like to do most good.
2. But to make it best to us, it is necessary that we do it with the most self-denying, holy, charitable mind.
^ 1 Cor. xvi. ?. • % Cor. viu. !«•
CHAP. XXX.] CHRirriAN POUTI€S. 497
3. Th^t * cset^ris paribus/ all things else being eqoal, the present doing of a good work, is better than to defer it
4. That to do good only when you die, because then you can keep your wealth no longer, and because then it ^osteth you nothing to part with it, and because then you hope that this shall serve instead of true repentance and god- liness ; this is but to deceive yourselves, and will do no- thing to save your souls, though it do never so much good te others.
€. Thatiie that sinfully neglectetli in his lifetime to do good, if he do it at his death, from true repentance and con- version, it is then accepted of God ; though the sin of his delay must be lamented.
6. That he that delayeth it till death, not out of any sel- fishne^, backwardness, or unwillingness, but that the work may be better, and do more good, doth better dian if be hastened a lesser good. As if a man have a <)esire to Stet «p a free-school for perpetuity, and the money which he Jiath is not sufficient; if he stay till his death, that so the improvement of the money may increase it, and make it •enough for his intended work ; that is to do a greater good with greater self-denial : for,
(1.) He receiveth none of the increase of the money for himself.
(2.) And he receiveth in his lifetime none of the praise or thanks of the work. So also, if a man that hath no chil- dren, have so much laud only as will maintain him, and de- eireth to give it all to charitable uses when he dieth, this delay is not at all to be blamed, because he could not sooner give it; and if it be not in vain-glory, but in love to God and to good works that he leaveth it, it is truly acceptable at last. So that all good woiIls that are done at death, are not therefore to be undervidued, nor are they rejected of God; but sometimes it falleth out that they are so much * the greater and better works, though he that can do the «ame in his lifetime, ought to do it.
IV . But though I have spent all these words in answer- ing these questions, I am fully satisfied that it is very few that are kept from doing good by any such doubt or diffi<- culty, in the case which stalls their judgments; but by the power of sin and want of grace, which leave aa uwrnVLvo^
rot, Yl. K K
<:HRI8TIAN DIRECTORY; [PART IT.
Iwckwardii^M on their hearts. Could we tell how to lemoTB the impediments in men's wills^ it would do nun than the clearest resolving all the cases of conscioice, which their judgments seem to be unsatisfied in. I will td you what are the impediments in your way, that are harder lo be removed than all these difficulties, and yet most be overcome before you can bring men to be like true Ghns- Itans, ^ rich in good works."
1. Most men are so sensual and selfish^ that their own flesh is an insatiable gulf that devoureth all« and they haye Iktle or nothing to spare from it to good uses. It is better dieaply maintaining a &mily of ten^parate, sober persons, than one fleshly person that hath a whole litter of vices and luBls to be maintained : so mudi a year aeemeth necessaiy to ■■imHin their pride in needless curiosity and brayeiy, ^ so anck a year to maintain their sensual sports sod ; aad so mach to please their throats and appe- to lay in provision for fevers, and dropsies, and and consumptions, and an hundred such diseases, wkkk aia the natural progeny <rf gluttony, drunkenness, airf excess; and so mnch a year to maintain their idleness, aad $o of KsnT other vices. But if one of these persons ka>t^ Oie piide. and idleness, and gluttony, and sportfulness of vat^, 4:hi childn»i. and fiunily also to maintain, as well as tketr vMra. attay diMsaad pounds a year perhaps may be too httkw Many a conqaeiing army hath been maintained at as ch<ap a rat*, as such an anny of lusts (or garrison at l«a^O as ke<^p postsession of sone such families, when all llmr haranr coeih for the honour of their family, and they jkvnr i:a ««uiz^ the Kreiy of the devil, the world, and the *«4i, (whK^ they once raaoaaoed, and pretended to gloiy wi ^rw^::;fic Voit the cr*>ss of Christ;) and when they take <^7y> Jr. t)w «ii>cst2*>n c4 ih^ckOdrai, that this entiled bo- iKVftr W 7K^ CJRt ^f^ rrv^m their fiumilies : no wonder if God's |M^%1 W «mk {^.-liia tiiede aK:iu vhai the flesh must have so w*N h. a;n; >^>jor, ircvi x&u$t siand to the courtesy of hisene- ^^♦^. *vs; )v*^'5r >^«t iht^ir karu^:^. I hope the nobility and l^vv^^nx ,M Kn^-Uiw; rlwrt «ie innocent herein, will not
li^*^^\5 x^nt>^ *«>^, rf 1 t>eJi t^nna that are guilty, that
♦;^^s >f*v tW,^, HN'^wi^i^k I think them to be the most miseiaUe | ^*N>^ v»\v^ ^x^V, ^Vii\ T<>k <i<Ni, Md rob the king of that I
\
CHAP. XXX.] CURUTIAN POLITIOS. 490
^hicb should defray the chargeft of government, and rob the church, and rob the poor, and rob their souls of all the benefits of good wOtksi aad all; to please the devouring flesh. It is a dreadful thing to foresee with what horror they will give up their reckoning, when ixkstead of so much in feeding and clothing the poor, luid protnoting the Gospel, and the saving'of>inen'ssouls,.there will.be found upon their account, so much in vain curiosities and pride, and so much in costly sports .and, pleasures^ and so much in fleshpleasing luxury I aaad. excess. Tihe trick that they have got of late, to free thmnselvesr from the fears of* this account, by believing that there will be no such day, will prove a short and lament- table remedy : and when that day shall come upon them un- awares, tbeiF' unbelief and pleasures will die together, and deliver them up to never-dying horror and despair. Lbave heard it. often mentioned as the dishonour of France, that the third part of the revenues of so rich a kingdom should be devoted' and paid to the liiaintaining of superstition : but if there^ be not many; (and most) kingdoms in the world, where one half of their wealth is devoted to the flesh, and so to the- devil, I should be glad to findlnyself herein mistaken t and judge you which is more disgraceful, to have half your estates; given in sensuality to the 'devils or a third part too ignorantly devoted to God ! If men laid out no more than needs upon the flesl^ they might have the more for the ser* vice bf God and of their souls. You cannot live under so much a year, as' would maintain twice as many frugal, tem perate, industrious persons, because your flesh must needs be pleased, and you are strangers: to mortification and self- denial. Laertius tells thatCrates Thebanus put all his mo^ ney into the banker's or usurer's, hands, with this direction, ^ That if his sons proved idiotsit should all be paid to them, but if they proved •philosophers^ it should be given to the poor; because philosophers can live upon a little, and therefore need little. So if. we could make men mortified Christians, they would need so little for themselves, that they would have the more to give to others, and to do good with.
2. Men do not seriously believe God's promises ; that he will recompense them in this life (with better things) an
ftOO
CHRISTIAN DISBCTORY. [PART IT.
Wndred fold, and in the world to come with life etenud^r And that ** by receiTing a prophet, or righteoaH man, may haie aprophet'ii or righteous man's reward.** And that " a csp of cold water (when you hare no better) given to one of Christ's little ones in the name of a disciple, shall not be wttewarded \** They believe not that heaven will pay for all» and that there is a life to come in which' God will see Aftt they be no losers. They think there is nothing cer- tain b«t what they have in hand, and therefore they lay up m Ireaaure upon earth, and rather trust to their estates thsn Qod : whereas if they verily believed that there is anodier Kfc, and that judgment will pass on them on the terms det- aiibed Matt. xxv. they would more industriously lay up t tmaaore in heaven ', and ^make diemselves friends of dw WMunon of onri^teousness," and study how to be rich in good woi^s> and send their wealth to heaven before them, *^ Uy up a good foundationagainst the time to come, thai May Uy hold upon eternal life," and then they would ht ^ Nady to distribute, and willing to communicated" Hmv would then know how much they are beholden to God, Ikifel wtU iMt only honour them to be his stewards, but re- ward liiMtt lior distributing his maintenance to his children, wU tWy httd sS^^A so much of their own : they would then w« thai U » they that are the receivers, and that giving is iW ^^rv«f< way lo be rich, when f(Nr transitory things (sin- <«Nwi>i )^t^ vii> th«y BMV receive the everlasting riches. Then lW\ >fev«kt $>ifi( thai he that saveth his riches loseth them, «aiil W itMii Kxi^rih them for Christ doth save them, and lay ihdwa v^ ufc hMkv^Ni ; and that it is more blessed to give than 1^ v^>^t^^ ^ atfei thai w^ should ourselves be laborious that %^ .ttit\ ^^^ wWwwtih to support the weak, and to gi?e ^Mtt^ vHr JB^W>* RMd Acts XX. 35. Eph. iv. 28. Pro?. \\v* ;V... ;S^c TS« they w^tNdU not be weary of well-doing, ^ v>v \ >v<.tv«i W tdttU ^ i;]^ dw seasoQ, they shall reap if they «^iu^ :*s^ . y«4 «» i^^ M«v ofpoitynily, would do good to vv ^*K^* X >^4 sf^'^^^titjuor t..^ liKaa that are of the household ^SA «vu.\ * W« %v«ii ;fevM *^ fixset to do good, and com- ^4*.4.>^vv. ^x i;ft!^«tM^ 1244 «txk iiBch sacrifices God is well
^kriEL K «£.
:4ii*K\«r^<
» Matt, wu 20. ■ Gal. tL 9, 10.
CHAP. XXX.] CHRISTIAN POLITICS. 501
pleased *•" A true belief of the reward, would make men strire who should do most.
3. Another great hindrance is the want of love to God and our neighbours, to Christ and his disciples. If men loved Christ, they would not deal so niggardly with his dis- ciples, when he has told them that he taketh all that they do to the least of them, (whom he calleth his brethren,) as done to himself*".
If men loved their neighbours as themselves, I leave you to judge in what proportion and manner they would relieve them ! Whether they would find money to lay out on dice and cards, and gluttonous feastings, on plays, and games, and pomp, and pride, while so many round about them are in pinching want.
. The destruction of charity or Christian love is the causd that works of charity are destroyed. Who can look that the seed of the serpent, that hath an enmity against the holy seed, should liberally relieve them ? Or that the flesh- ly mind, which is enmity against God, should be ready to do good to the spiritual and holy servants of God ^? Or that a selfish man should much care for any body but him<- self and his own? When love is turned into the hatred of each other, upon the account of our partial interests and opinions ; and when we are like men in war^ that think he is the bravest, most deserving man that hath killed most; when men have bitter, hateful thoughts of one another, and set themselves to make each other odious, and to ruin them, . that they may stand the faster, and think that destroying them is good service to God ;* who can look for the fruits of love from damnable uncharitableness and hatred ; or that the devil's tree should bring forth holy fruit to God?
4. And then (when love is well spoken of by all, even its deadly enemies) lest men should see their wickedness and misery, (and is it not admirable that they see it not ?) the. devil hath taught them to play the hypocrite, and make them- selves a religion which costs them nothing, without true Christian love and good works, that they may have some- thing to quiet and cheat their consciences with. One man drops now and then an inconsiderable gift, and another op-
• Heb. xiii. 16. *» Matt. xxv. x. 39, 40,
• Gen. XV. Roid. viii. 6—8. .
AOi CdKlSTlAN DIRECTORY. [PAfl
pivMetli. and hmteth, and destroyeth, (and ihiideidki censureth, that he may not be thought to hate without cause ;) and when they have done, they-wipeiMT ^ mouths with a few hypocritical prayers or good'woidi»i^^^- think they are good Christians, and God will not be i on them. One thinks that Ood will save him becauffl of this church, and another because he ia of another i One thinks to be saved because he is of this opudoni party in religion, and another because he is of that thinks he is religious because he saith his prayers thii* and another because he prayeth another way. And thiu( hypocrites, whose hearts were never quickened with the] erfullove of God, to love his servants, their neigfabourivi enemies, do persuade themselves that God will savetei for mocking and flattering him with the service of thrir Ir' ceitful lips ; while they want the love of God, which is Ai root of all good, and are possessed with the love of moMf which is the root of all eviH, and are " lovers of pleaiiR more than of God ^"
They will join themselves forwardly to thecbei^iil outside actions of religion : but when they hear madi ta than ** One thing thou yet wantest : sell all that then hut and distribute to the poor, and thou shalt have a treasure in heaven : — they are very sorrowful, because they are veiy rich^." Such a fruitless love as they had to others ^ sud a fruitless religion they have as to themselves. For ^'pnie religion and undefiled before God, is to visit the fiitherlesfl and widows in their adversity, and to keep yourselves un- spotted from the world \" " Whoso hath this world^s goods, and seeth his brother hath need, and shutteth up his bowds of compassion from him, how dwelleth the love of Ood in him V* There are three texts that describe the case of sen- sual, uncharitable gentlemen.
1. Luke xvi. *' A rich man clothed in purple and silk, (for so, as Dr. Hammond noteth, it should rather be trans- lated,) and fared sumptuously every day,*' you know the end of him.
2. Ezek. xvi. 49. " Sodom's sin was pride^ fulness of
•• 1 lim. vi. JO. e 2 rira. ui. 4. f Luke xthL 22. tS.
» Jumcs li. k James i. «7 &e 1 Johxi iL 15. iii. 17.
CHAP. XXX.] CHRl&TIAN POLITICI^. 50&
breads and abandance of idleness, neither did she strengdieii the hand of the poor and needy.''
3. James v. 1 — 7. '* Go to now, ye rich men, weep- and bowl for the miseries that shall come upon you. — ^Ye have Uved in pleasure on earth, and been wanton : ye have nou^* rished your hearts, as in (or for) the day of slaughter.— -^ Ye have condemned and killed the just and he doth not re- sist you ." And remember Prov: xxi. 13. "Whoso
stoppeth his ears at the cry of the poor, he also shall cry himself and shall not be heard." And James ii. 13. ''He shall have judgment without mercy that shewed no mercy, and mercy rejoiceth against judgment." Yea, in this Hfe it is oft observable that ** There is that scattereih, and yet in- creaseth, and there is that withholdeth more than is meet, but it tendeth to poverty V
Tit. 2. Directions for Works of Charity.
Direct* I. 'Love Qod, and be renewed to his image;' and then it will be natural to you to do good ; and his love will be in you a fountain of good works.
Direct, ii. ' Love your neighbours,' and it will be easy to you to do them all the good you can : as it is to do good to yourselves, or children, or dearest friends.
Direct, iii. 'Learn self-denial,' that. selfishness may not cause you to be. all for yourselves, and be satan's law of nan ture in you, forbidding you to do good to others.
Direct, iv. ' Mortify the flesh, and the vices of sen- suality:' Pride and curiosity, gluttony and drunkenness, are insatiable gulfs, and will devour all, and leave but little for the poor : though there be never so many poor families which want bread and clothing, the proud person must .first have the other silk gown, or the other ornaments which may set them out with the forwardest in the mode and fashion : and this house must first be more handsomely built, and these rooms must first be more neatly furnished; and these children must first have finer clothes : let Lazarus lie never so miserable at the door, the sensualist must be clothed in purple and silk, and fare deliciously and sumptuously daily. The glutton must have the dish and cup which pleaseth his
' Prov.xi. 24.
504 (:hsi8tian directory. [part.it*
a|>petiie» and must keep a fall table for the entertainment of his companionB that have no need. These insatiable yiocft are like swine and dogs, that devour all the children's bread. Even vain recreations and gaming shall have more bestowed on them, than church or poor (as to any voluntary gift). Kill your greedy vices on(;p, imd then a little will serve your tttms» and you may have wherewith to relieve the needy, and do that which will be better to you at your reckoa- ing day.
Direct, v. * Let not selfishness make your children the inordinate objects of your charity and provision, to take up diat which should be otherwise employed.' Carnal and worldly persons would perpetuate their vice, and when they can live no longer themselves, they seem to be half alive ia their posterity, and what they can no longer keep themselv«, they think is best laid up for their children, to feed them as full, and make them as sensual and unhappy as themselves. So that just and moderate provisions will not satisfy them; but their children's portions must be as much as they can get, and almost all their estates are ' sibi et suis,' ' for them- selves and theirs:* and this pernicious vice is as destruc- tive to good works, as almost any in the world. That God who hath said that he is worse than an infidel who provideth not for his oyfn family, will judge many thousands to be worse than Christians, and than any that will be saved mast be, who make their families the devourers of all which should be expended upon other works of charity.
Direct, vi. ' Take it as the chiefest extrinsical part of your religion to do good ; and make it the trade or business of your lives, and not as a matter to be done on the by.' " Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world ^.** *^ If we are created for good works ^ :*' " and redeemed and purified to be zealous of good works °* :" and must be judged ac- cording to such works'^: then certainly it should be our chiefest daily care and diligence, to do them vnth all our hearts and abilities. And as we keep a daily account of our own and our servant's business in our particular callings, so
^ Jareesi. ^. \ Ephes. ii. 10.
GHAP. XXX.] CHRISTIAN POLITICS. 506
' should we much moVe of our employment of our master's ' talents in his service : and if a heatiien - prince could say with lamentation, * Alas, I have lost a day 1 * if a day had passed in virhich he had done no one good, how much more should a Christian, who is better instructed to know the comforts and rewards of doing good.
Direct, vii. ' Give not only out of your superfluities, when the flesh is glutted with as much as it desireth ; but labour hard in your callings, and be thrifty and saving from all unnecessary expenses, and deny the desires of ease and fulness, and pride and curiosity that you may have the more to do good with.' Thriftiness for works of charity is a great and necessary duty, though covetous thriftiness for the love of riches be a great sin. He that wasteth one half his mas- ter's goods through slothfulness or excesses, and then is charitable with the other half, will make but a bad account of his stewardship. Much more he that glutteth his own and his family's and retainer's fleshly desires first, and then giveth to the poor only the leavings of luxury, and so much as their fieshly lusts can spare. It is a dearer, a labo- rious and a thrifty charity, that God doth expect of faithful stewards.
Direct, viii. ' Delay not any good work which you have present ability and opportunity to perform.' Delay signifi- eth unwillingness or negligence. Love and zeal are active and expeditious : and delay doth fi*equently frustrate good intentions. The persons may die that you intend to do good to ; or you may die, or your ability or opportunities may cease : that may be done to day which cannot be done to-morrow. The devil is not ignorant of your good inten- tions, and he will do all that possibly he can to make them of no eflect : and the more time you give him, the more you enable him to hinder you. You little foresee what abun- dance of impediments he may cast before you ; and so make that impossible, which once you might have done with ease. *' Say not to thy neighbour, Qo and come again,, and to-morrow I will give, when thou hast it by thee." " Boast not thyself of to-morrow, for thou knowest not what a day may bring forth **."
Direct, ix. ' Distrust not Gods providence for thy own
«> Prov. iii. 558. iiiivu.\.
506 CHKIHTIAN OIBBCTOBY. (^FAILT. IV.
pi«Q;pision/ An unbelieving man will needs be a Gh>d to llioiBelf, and trust himself only for his provi«ionB^ beeaose indeed he cannot trust God. But jrou will find that your labour and care are vain, or worse, than vain without God'« Messing. Say not distrustfully, 'What shall 1 have my- self when I am old V Though I am not persuading you to Mike no provision, or to give away all; yet I must. tell you, that it is exceeding folly to put off any present. duty, upon ^ietmst of God, or expectation of living to be old. He that over-night said, ** I. have enough laid up for many years/' did quickly hear, '' Thou fool, this night shall thy soul be Bsquired of thee : and whose then shall the things be which thou hast provided "* ?" Bather obey that, '' Whatsoever thy hand findeth to do, dp it w^th thy slight : for Uiere is no wwk nor device, nor knowledge, nor wisdom in ihe^gra?e iriiither thou goest p/' Do you think there is not an hun- dred thousand whose estates are now consumed in the flames of London, who could wish that all that had beim- given to pious (^ charitable uses? Do but believe from.tfae bottom of your hearts, that '* he that hitth pity on thei poor, lendeth to the Lord» and that which . he layedi out he will pay him again \'' And that, " he that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me : he that receiveth a prophet in the nanie of a prophet, shall re- ceive a prophet's reward ; aAdhe that receiveth a. righteous man, in the name of a righteous man, shall reoeive a righ- teous man's reward : and whosoever. shall give to-. drink to one of these little ones, a cup of cold water only. (i. e. when he hath no better) in the name of a disciple, verily I say unto you, he shall in no wise lose his reward ^.'' I say, be- lieve this, and you will make haste to give while you may> lest your opportunity should overslip you.
Direct, x. * What you oannot do yourselves, provoke others to do who are mor<^ able : " Provoke one another to love and to good works.'' Modesty doth not so much for- bid you to beg for others as for yourselves. Some want bat information to draw them to good works : and some that are unwilling, may be urged to it, to avoid the shame of un- charitableness : and though such giving do little good to
o Luke xii. «0. p iSrcles. ix. 10.
«i Prov. x\x. IT. ' ^«\v.i^,V!k— Vi.
CHAP. XXXI.] CHRISTIAN POLITICS. 507
^ themselves^it may do good to others* Thus you Hiay haye
* the reward when the cost is another's^ as long as]the charity t is yours.
K Direct, xi. ' Hearken to no doctrine which is an enemy
• to charity or good works ; nor yet which teacheth you to I trust in them for more than their proper part. He that aa-
cribeth to any of his own works> that which is proper to Christ, doth turn them into heinous sin. And he that aa- cribeth not to them all that which Christ ascribeth to them, is a sinner also. And whatever ignorant men may prate, the time is coming, when neither Christ without our charity^ nor our charity without Christ (but in subordination to him) will either comfort or save our souls.
CHAPTER XXXI.
Cases and Directions about Confessing Sins and Injuries to
othersM
Tit, 1. Cases about Confessing Sins and Injuries to others.
Quest. I. * In what cases is it a duty to confess wrongs to those that we have wronged V
Answ, 1. When in real injuries you are unable to make any restitution, and therefore must desire forgiveness, you cannot well do it without confession. 2. When you have wronged a man by a lie, or by false witness, or that he can- not be righted, till you confess the truth. 3. When you have wronged a man in his honour or fame, where the natural remedy is to speak the contrary, and confess the wrong. 4. When it is necessary to cure the revengeful inclination of him whom you have wronged, or to keep up his charity,, and so to enable him to love you, and forgive you. 6. Therefore all known wrongs to another,, must be confessed^ except when impossibility, or some ill effect which is greater than the good be like to follow. Because all men are apt to abate their love to those that injure them, and therefore all have need of this remedy. And we must do our part to be forgiven by all whom we have wronged.
506 CHRISTIAN DIRECTORY. [pART IV.
Que$t'. II. ' What causes will excuse us from confessiiig wrongs to others V
Jinsw. 1. When full recompence may be made withoat itf and no forgiveness of the wrong is necessary from the injured, nor any of the aforesaid causes require it. 2. When the wrong is secret and not known to the injured party, and the confessing of it would but trouble his mind, aud do him more harm than good. 3. When the injured party is so im- placable and inhuman that he would make use of the conr fession to the ruin of die penitent, or to bring upon him greater penalty than he deserveth. 4. When it would in- jure a third person who is interested in the business, or bring them under oppression and undeserved misery. 6. When it tendeth to the dishonour of religion, and to make it scorned because of the fault of the penitent confessor. 6. When it tendeth. to set people together by the ears, and breed dissention, or otherwise injure the commonwealth or government. 7. In general, it is no duty to confess our sin to him that we have wronged, when, all things considered, it is like in the judgment of the truly wise, to do more hurt than good : for it is appointed as a means to good, and not to do evil.
Quest. III. ' If I have had a secret thought or purpose to wrong another, am I bound to confess it, when it was never executed V
Afisw. 1. You are not bound to confess it to the party whom you intended to wrong, as any act of justice to make them reparation ; nor to procure his forgiveness to yourself: because it was no wrong to him indeed, nor do thoughts and things secret come under his judgment, and therefore need not his pardon. 2. But it is a sin against God, and to him you must confess it. 3. And by accident, * finis gratia/ you must confess it to men, in case it be necessary to be a warning to others, or to the increase of their hatred of sin, or their watchfulness, or to exercise your own humiliation, or prevent a relapse, or to quiet your conscience, or in a word, when it is like to do more good than hurt.
Quest. IV. 'To whom, and in what cases must I confess to men my sins against God, and when not?'
Answ. The cases about that confession which belongeth to church-discipYme, \>e\ow^'e!.^ 1^ \\v^ ^^t:,^^^ IJ-^tt^ and
CHAP. XXXI.] CHRISTIAN POLITICS. 609
therefore shall here be passed by. But briefly and in ge- neral, I may answer the question thus : 1. There are con- veniences and inconveniences to be compared together, and you must make your choice accordingly. The reasons which may move you to confess your sins to another are these, 1. When another hath sinned with you, or persuaded or drawn you to it, and must be brought to repentance with you. 2. When your conscience hath in vain tried all other fit means for peace or comfort, and cannot obtain it, and there is any probability of such advice from others as may procure it. - 3. When you have need of advice to resolve your conscience, whether it be sin or not, or of what degree, or what you are obliged to in order to forgiveness. 4. When you have need of counsel to prevent the sin for the time to come, and mortify the habit of it.
The inconveniences which may attend it, are such an these: 1. You are not certain of another's secresy: his mind may change, or his understanding fail, or he may fall out with you, or some great necessity may befal him to drive him to open what you told him. 2. Then whether your shame or loss will not make you repent it, should be foreseen. 3. And how far others may suffer in it* 4. And how far it will reflect dishonour on religion. All things being considered on both sides, the preponderating reasons must prevail.
Tit, 2. Directions about Confessing Sin to others.
Direct, u 'Do nothing which you are not willing to confess, or which may trouble you much, if your confession should be opened.' Prevention is the easiest way : and foresight of the consequents should make a wise man still take heed.
Direct, ii. *When you have sinned or wronged any, weigh well the consequents on both sides before you make your confession : ' that you miay neither do that which you may wish undone again, nor causelessly refuse your duty : and that inconveniences foreseen may be the better under- gone when they cannot be avoided.
Direct, iii. 'When a well-inforioaed conscience telleth you that confession is your duty, let' aot %elC-t%%^^\:s^ ^^-
510 CHRI8TIAI>f DIEECTOKY. [PAUT IV.
taiu you from it» but d6 it whatever it may cost you.' Be true to conscience^ and* do. not wilfully put off your duty. To live in the neglect of a known duty, is to live in a known sin; which will give you cause to question your sincerityi and cause more terrible effects in your souls« than the in- conveniences of confession could ever have been.
Direct, iv. ^ Look to your repentance that it be deep and absolute, and free from hypocritical exceptions and reserve^.' For half and hollow repentance will not carry you through hard and costly dtlties ; but that which is sincere, will break over all : it will make you so angry with yourselves and sins, that you will be as inclined to take shame to your- selves in an honest revenge, as an angry man is to bring shame upon his adversary. We are 'seldom over-teader of a man's reputation whom we fall out with; and: repentance is a falling out withourselves^ We^ can bear .sharp remedies, when we feel thcf pain, and perceive the. mortal nature of the disease: and repentance is such a perception of our pain • and danger. We will • not tenderly hide a mortal ene- my, but bring him to the 'most open shame: and repentance causeth us to hate sin as our mortal enemy^ It is want of repentance that maketh men so unwilling: to make a just confession.
Direct, v. 'Take heed of pride,' ^ which maketh men so tender of their reputation, that they will venture their souls to save their honour : men call it bashfulness, and say they cannot confess for shame : but it is pride that maketh them so much ashamed to be known by men, to be offenders, while they less fear the eye and judgment of the Almighty. Impudence is a mark of a profligate sinner ; but he that pretendeth shame against his duty, is foolishly proud ; and should be more ashamed to neglect his duty, and continue impenitent in his sin. A humble person can performs self** abasing, humbling duty.
Direct, vi. ' Know the true uses of confession of sin, and use it accordingly/ Do it with an hatred of sin^ to express yourselves implacable enemies to it : do it to repair the wrong which you have done to others ; and the dishonour you have done to the Christian religion, and to warn the hearers to take heed of sin and temptation by your fall : it is worth all your a\iam^,'\^^o\x %%:^^ ^xw%«aav^^
JiP. XXXII.] CHRISTIAN POLITICS. 511
sin : do it to lay the greater obligation upon yourselves '■ the future, to avoid the sin and live more carefully ; for LS a double shame to sin after such humbling confessions.
CHAPTER XXXII.
1 Cases and Directions about Satisfaction and Restitution,
' • • •
'ft. 1. Cases of Conscience about Satisfaction and Restitution.
fjfesf; I. 'When is it that proper restitution must bemadeJ, id when satisfaction : and what is it ? '
Aifuw. Restitution properly is 'ejusdem/ 'of the same ing/ which was detained or taken away. Satisfaction is Antio cequivalentis, vel tantidem, alias indebiti : ' ' that Lch is for compensation or reparation of loss, damage or ;* being something of equal value or use to the re- rer. Primarily ' res ipsadebetur/ ' restitution is first due,* re it is possible ; but when that is unavoidably hindered 'forbidden by some effectual restraint, satis&ction is due. dlst restitution of the same may be made, we cannot put the creditor or owner with that which is equivalent with- it his own consent ; but by his consent we may at any le. And to the question. What is due satisfaction? I an- jtirer, that when restitution may be made, and he that should restore, doth rather desire the owner to accept some other thing in compensation, there that proportion is due satis- p faction which both parties agreed upon. For if it be above ^ the value it was yet voluntarily given, and the payer might have chosen : and if it be under the value, it was yet volun tarily accepted, and the receiver might have chosen. But if restitution cannot be made, or not without some greater hurt to the payer than the value of the thing, there due sa- tisfaction is that which is of equal value and use to the re- ceiver ; and if he will not be satisfied with it, he is unjust, and it is ' quoad valorem rei et debitum solventis,' full satis- faction, and he is not (unless by some other accident) bound to give any more ; because it is not another unrighteous will that he is obliged to fulfil, but a debt which is to be discharged. But here you must distin^vaelv b^WvK\. %*^^-
512 CHRISTIAN IHRECTORY. [PARTIV.
faction in commutative justice^ for a debt or injury and sa- tisfaction in distribative governing justice^ for a fault or crime : the measure of the former satisfaction, is so much as may compensate the owner's loss ; not only so much as the thing was worth to another, but what it was worth to him : but the measure of the latter satisfaction is, so much as may serve the ends of government instead of actual obedience ; or so much as will suffice to the ends of government, to re- pair the hurts which the crime hath done, or avoid what it would do.
And here you may see the answer to that question. Why a thief was commanded to restore fourfold, by the law of Moses; for in that restitution there was a conjunction of both these sorts of satisfaction, both in point of commuta- tive and distributive justice : so much as repaired the own- er's loss was satisfaction to the owner for the injury : the xest was all satisfaction to God and the commonwealth fiur the public injury that came by the crime or violation of the law* Other answers are given by some, but this is the plain and certain truth.
Quest. II. How Car is restitution or satisfaction neces- sary?'
Answ., As far as acts of obedience to God, and justice to man are necessary : that is, L As a man that repenteth truly of sin against God, may be saved without external obedience, if you suppose him cut oflTby death immediately upon his repenting, before he hath any opportunity to obey ; 80 that the * animus obediendi' is absolutely necessary ; and the ' actus obediendi* if there be opportunity : so is it here, the ' animus restituendi,' or true resolution or willingness to restore, is ever necessary to the sincerity of justice and re- pentance in the person, as well as. necessaiy ' necessitate precepti : ' and the act of restitution primarily, and of sa- tisfaction secondarily is necessary, if there be time and power : I say necessary always as a duty, ' necessitate pre- cepti;' and necessary ' necessitate medii,' as a condition of pardon and salvation, so far as they are necessary acts of true repentance and obediencie, as other duties are : that is, as a true penitent may in a temptation omit prayer or church-communion, but yet hath always such an habitual inclination to \t, as Yi\\\btm^\v\m to It^ when he hath op*
CHAP. XXXII.] CHRISTIAN POLITICS. 513
portunity by deliberation to come to himself; and as in the sa,me manner a true penitent may omit a work of charity or mercy^ but not give over such works ; even so is it in this case of restitution and satisfaction.
Quest, III. 'Who are they that are bound to make resti- tution or satisfaction V
Amw. 1. Every one that possesseth and retaineth that which is indeed another man's^ and hath acquired no just title to it himself, must make restitution. Yet so, that if he came lawfully by it (as by finding, buying, or the like), he is answerable for it only upon the terms in those titles before expressed. But if he came unlawfully by it, he must restore it with all damages. The cases of borrowers and finders are before resolved. He that keepeth a borrowed thing longer than his day, must return it with the damage. He that loseth a thing which he borrowed, must make satis- faction, unless in cases where the contract, or common usage, or the quality of the thing excu^th him. 2. He that either by force, or fraud, or negligence, or any injus- tice, doth wrong to another, is bound to make him a just com- pensation, according to the proportion of the guilt and the loss compared together ; for neither of them is to be consi- dered alone. If a servant neglect his master's business, and it fall out that no loss foUoweth it ; he is bound to con- fess his fault, but not to pay for a loss which might have been, but was not. And if a servant by some such small and ordinary negligence, which the best servants are guilty of, should bring an exceeding great damage upon his mas- ter (as by dropping asleep to bum his house, or by an hour's delay which seemed not very dangerous, to frustrate some great business) he is obliged to reparation as;well as to con- fession ; but not to make good all that is lost, but accor- ding to the proportion of his fault. But he that by oppres- sion or robbery taketh that which is another's, or bringeth any damage to him ; or by slander, false-witness, or any such unrighteous means, is bound to make a fuller satisfac- tion ; and those that concur in the injury, being accesso- ries, are bound to satisfy. As 1. Those that teach or com- mand another to do it. 2. Those who send a commission, or authorize another to do it. 3. Those who counsel, exhort or persuade another to do it. 4. Those wYioV)^ cow^^^Vxw^
VOL, Yh h I.
514 CHRISTIAK DIRECTOBT. [pART lY.
are the caiiacs of it. 5. Those who oo-opente, and assist in the ii^nry knowinf^ and Tc^nntniily. 6. Those who hinder it not when they conld and were obliged to do it ?• Those who make the act th^ own, by owning it, or om- smting afterward. 8. ThosewhowiUnotrerealit afterwaid, that the injured party may recoTer bis own, wrfaen they aie obliged to reveal it. But a secret consent which no way fnrthered the injury, obligeth none to reatitution, but only to repentance ; because it did no wrong to another, hot it was a sin against God.
QmeU. IV. 'To whom most restitotion or satisfiEtction be made?'
Am$w. 1. To the true owner, if he be living and to be found, and it can be done. 2. If that cannot be, then to his heirs, who are the possessors of that which was his. 3. If that cannot be, then to God himself, that is, to die poor, or unto pious uses ; for the possessor is no true owner of it; and therefore where no other owner is found, he must dis- charge himself so of it, to the use of the highest and prin- cipal Owner, as may be most agreeable to his will and inte- rest*.
Quest. V. ' What restitution should he make who hath dishonoured his governors or parents ? '
Atisw. He is bound to do all that he can to repair their honour, by suitable means; and to confess his fault, and crave their pardon.
Quest. VI. ' How must satisfaction be made for slanders, lies and defaming of others ? '
Answ. By confessing the sin, and unsaying what was said, not only as openly as it was spoken, but as far as it is since carried on by others, and as far as the reparation of your neighbour's good name requireth, if you are able.
Quest, vii. 'What reparation must they make who have tempted others to sin, and hurt their souls ? '
Amw. 1. They must do all that is in their power to re- cover them from sin, and to do good to their souls. They must go to them, and confess and lament the sin, and tell them the evil and danger of it, and incessantly strive to bring them to repentance. 2. They must make reparation
* Heb. V. 23. 1 Sam. xU. S. Neh. v. 11. Numb, v, 8. :^keidx. 8.
CHAP. XXXII.] CHRISTIAN POLITICS. 515
to the Lord of souls^ by doing all the good they can to others, that they may help more than they Have hurt.
Quest, y 111. 'What repafati6n can or tntist be made for murder or manslaughter?'
An^w. By murder there is a manifold damage inferred: 1. God is deprived of the life of his Servant, 2i The per- son is deprived of his life. 3. The king is deprived of a object. 4. The commonwealth is deprived of a member* 5. The friends and kindred of the dead are deprived of a friend. 6. And perhaps also damnified in their estates. All these damages cannot be fully repaired by the offender ; but all must be done that can be done. 1. Of God he can only beg pardon, upon the account of the satisfactory sacrifice of Christ; expressing true repentance as foUoweth. 2. To the person murdered no reparation can be made. 3. To the king and conunonwealdi, he must patiently yield up his life, if they sentence him to death, and without repining, and think it not too dear to become a warning to others^ that they sin not as he did. 4. To disconsolate friends no re- paration can be made ; but pardon must be asked. 5. The damage of heirs, kindred and creditor, must be repaired by the offender's estate, as fair as he is able.
Quest, IX. 'Is a murderer bound to offer himself to death, before he is apprehended ? '
Answ. Yes, in some cases : as, 1. When it is necessary to save another who is falsely accused of the crime. 2. Or ivhen the interest of the commonwealth requireth it. But otherwise not ; because the offender may lawfully accept of mercy, and nature teacheth him to desire his own preserva- tion: but if the question be. When doth the interest of the commonwealth require it ? I think much oftener than it is done : as the common interest requireth that murderers be put to death, when apprehended; so it requireth that they may not frequently and easily be hid, or escape by secresy or flight ; for then it would embolden others to murder : whereas when few escape, it will more effectually deter men. If therefore any murderer's conscience, shall constrain him in true repentance, voluntarily to come forth and confess his sin, and yield up himself to justice, and exhort others to take heed of sinning as he did, I cannot say that he did any more than his duty in so doing : and indeed I think ^^l\i
51<i{ CUVISTIAK DIRECTORY. [PART IV.
\H ordinarily a duty^ and that ordinarily the interest of the ' commonwealth requireth it ; though in some cases it may be otherwise. Tl^e execution of the laws against murder, is 80 necessary to preserve men's lives, that I do not think that self-preservation alone will allow men to defea.t the commonwealth of so necessary a means of preserving the l^ves of many, to save the life of one, who hath no right to his own life, as having forfeited it. If to shift away other murderers from the hand of justice be a sm, I cannot see but that it is so ordinarily to do it for one's self : only I think that if a true penitent person have just cause to think that he may do the commonwefdth more service by his life, than by his death, that then he may conceal his crime or fly ; but otherwise not*
Quest. X. ' Is a murderer bound to do execution on him- self, if the magistrate upon his confession do not? '
Amw* No : because it is the magistrate who is the ap- pointed judge of the public interest, and what is necessary to its reparation, and hath power in certain cases to par- don : and though a murderer may not ordinarily strive to defeat God's laws and the commonwealth^ yet he may ac- cept of mercy when it is offered him.
Qtiest. XI. ' What satisfaction is to be made by a forni- cator or adulterer V
Attsw. Chastity cannot be restored, nor corrupted ho- nour repaired. But, 1. Ifitwasa sin by mutual consent, the party that you sinned with, must by all importunity be solicited to repentance ; and the sin must be confessed, and pardon craved for tempting them to sin. 2. Where it can be done without a greater evil than the benefit will amount to, the fornicators ought to join in marriage ^ 3. Where that cannot be, the man is to put the woman into as good a case for outward livelihood, as she would have been in if she had not been corrupted by him ; by allowing her a propor- tionable dowry*; and the parents', injury to be recompen- sed ^. 4. The child's maintenance also is to be provided for, by the fornicator. That is, 1. If the man by fraud or solicitation induced the woman to the sin, he is obliged to all as aforesaid. 2. If they sinned by mutual forwardness and consent, then they must jointly bear the burden ; yet so
CHAP, XXXII.] CHRISTIAN POLITICS. 6lt
that the man must bear the greater part« because he is sup- posed to be the stronger and wiser to have resisted the temptation. 3. If the woman importuned the man« she must bear the more; but yet he is responsible to parents and others for their damages, and in part to the woman her-^ self, because he was the .stronger vessel, and should have been more constant : and ' volenti non fit injuria/ is a rule that hath some exceptions.
Quest. XII. * In what case is a man excused from resti- tution and satisfaction?'
Answ. 1. He that is utterly disabled cannot restore or satisfy. 2. He that is equally damnified by the person to whom he should restore, is excused in point of real equity, and conscience, so be it that the reasons of external order and policy oblige him not. For though it may be his -sin (of which he is to repent), that he hath equally injured the' other, yet it requireth confession, rather than restitution or satisfaction, unless he may also expect satisfaction from the other. Therefore if you owe a man an hundred pounds, and he owe you as much and will not pay you, you are not bound to pay him, unless for external order sake, and the law of the laud. 3. If the debt or injury be forgiven, the person is discharged. 4. If nature or common custom do warrant a jnan to believe that no restitution of satisfaction is expected, or that the injury is forgiven, though it be not mentioned, it will excuse him from restitutio)! or satisfac- tion ; as if children or friends have taken some trifle, which they may presume the kindness of a parent or friend will p^s over, though it be not justifiable.
Quest, xiiu 'What if the restitution will cost the resto'- rer far more than the thing is worth ? '
Answ. He is obliged to make satisfaction, instead of res- titution.
Qtiest. XIV. 'What if the confessing of the fault may en- gage him that I must restore to, so that he will turn it to' my infamy or ruin V
Answ. You may then conceal the person, and send him satis&ction by another hand : or you may also conceal the wrong itself, ?ind cause satisfaction to be made him, as by gift, or other way of payment.
518 CHRISTIAN DIRECTORY. [PART lY.
TiL 2. Directions about Restitution and Satisfaction.
Direct, u * Foresee the trouble of restitution^ and pre- vent it/ Take heed of covetousness, which would draw you into such a snare. What a perplexed case are some mea in, who have injured others so far as that all they have will scarce make them due satisfaction ! Especially public op- pressors who injure whole nations, countries or communi- ties : and unjust judges, who have done more wrong perhaps in one day or week than all their estates are worth : and unjust lawyers who plead against a righteous cause : and false witnesses, who contribute to the wrong : and unjust juries, or any such like: also oppressing landlords; and soldiers that take men's goods by violence ; and deceitful tradesmen, who live by injuries. In how sad a case are all these men!
Direct, ii. 'Do nothing which is doubtful, if you can avoid it, lest it should put you upon die trouble of restitu- tion/ As in case of any doubtful way of usury or other gain, consider, that if it should hereafter appear to you to be unlawful, and so you be obliged to restitution (though you thought it lawful at the taking of it), what a snare then would you be in, when all that use must be repaid ! And so in other cases.
Direct, iii. ' When really you are bound to restitution or satisfaction, stick not at the cost or suffering be it never so great, but be sure to deal faithfully with God and con- science.' Else you will keep a thorn in your hearts, which will smart and fester till it be out : and the ease of your consciences, will bear the charge of your most costly res- titution.
Direct, iv, * If you be not able in your lifetime to make restitution, leave it in your wills as a debt upon your es- tates ; ' but never take it for your own.
Direct, v. 'If you are otherwise unable to satisfy, offer your labour as a servant to him to whom you are indebted ' iif at least by your service you can make him a compensa- tion.
Direct, vi. ' If you are that way unable also, beg of your
CHAP. XXXIII.] CHRISTIAN POLITICS. 519
friendi to help you, that charity may enable you to pay the debt.'
Direct, vii. ' But if you have no means at all of satisfy- ing, confess the injury and crave forgiveness, and cast your- self on the mercy of him whom you have injured/
CHAPTER XXXIII.
Cases and Directions about our Obtaining Pardon from God,
' ' f .
m 1
Tit. 1. Cases of Conscience about Obtaining Pardon of Sin.
from God.
Quest. I. ' Is there pardon to be had for all sin without ex- ception, or not ? '
^mw. l^r There is no pardon procured or offered, for. the final non-performance of the conditions of pardon ; that is, for final impenitenoy, unbelief and ungodliness. 2. There is no pardon for any sin, without the conditions of pardon, that is, without true faith and repentance, which is our conversion from sin to God. 3. And if there be any sin which certainly excludeth true repentance to the last, it excludeth pardon also ; which is commonly tajken to be the case of blasphemy against the Holy Ghost; of which I have written at lai^e in my *' Treatise against Infidelity.''
But, L All. sin, except the final non-performance of the conditions of psa!don, is already conditionally pardoned in the Gospel ; that is, if the sinner will repent and believe* N4> sin is excepted from pardon to penitent believers.
2. And all sin is actually pardoned to a true penitent believer.
Quest. II. ' What if a man do frequently commit the same heinous sin ; may he be pardoned ? '
Answ. Whikt he frequently committeth it (being a mor- tal sin), he doth not truly repent of it ; and whilst he is im- penitent he is unpardoned : but if he be truly penitent, his heart being habitually and actually turned from the sin, it will, be forgiven him ; but not till he thus forsake it.
Quest. III. 'Is the day of grace and pardon ever past in this life ? '
520 CHRISTIAN DIRECTORY. [PART IV.
Afisw. The day of grace and pardon to the penitent, is never past in this life ^ : there is no day or hour in which a true penitent person is not pardoned ; or in which the im- penitent is not conditionally pardoned, that is, if he will truly repent and belieye in Christ : and as for the day of true penitence, it is not past to the impenitent ; for it never yet came, that is, they never truly repented* But there is a time, with some provoking, forsaken sinners, when God who was wont to call them to repentance by outward preach- ing and inward motions, will call and move them so no more, but leave them more quietly in the blindness and hardness of their hearts*
Quest. IV. ' May we be certain of pardon of sin in this life?'
An$w» Yes : every man that imderstandeth the covenant of grace, may be certain of pardon, so far as he is certain of the sincerity of his faith and repentance, and no farther: and if a, man could not be sure of that, the consolatory pro- mises of pardon would be in a sort in vain ; and we could not Cell how to believe and repent, if we cannot tel} when we truly do it.
Quests v. ' Ceii any man pardon sins against God ; and how far?'
Answ. Pardon is the remitting of a punishment. So far as man is to punish sinners against God, so far they may pardon, that is, remit that punishment ; (whether they do well in so doing, is another question.) Magistrates are to execute corporal penalties upon subjects for many sins against God, and they may pardon accordingly. The pas- tors of the church, who are its guides as to public church- communion, may remove offenders from the said commu- nion, and they may absolve them when they are penitent, and they may (rightfully or wrongfully) remit the penalty which they may inflict. 2. The pastors of the church may as God's officers, declare the conditional general^ pardon, which is contained in the covenant of grace ; and tihat with particular application to the sinner, for the comforting of his mind : q. d. ' Having examined your repentance, I de- clare to you as the minister of Christ, that if it be as you
*■ Some speak tw ignoraiitly and dangerously about the day of grace being past in fhis life.
OHAP. XXXIII.] CHRISTIAN POLITICS. 521
express it, without dissembling or mistake, your repen- tance is sincere, and your sin is pardoned.' 3. On the same terms a pastor may as the minister or messenger of Christ, deliver this same conditional pardon contained in the covenant of grace, as sealed by the sacraments of bap-- tism and the Lord's supper ; which is an act of investiture } if. d. 'I do as the minister of Christ, hereby seal and de- liver to you in his name, the pardon of all your sins through his blood ; supposing that youp professed faith and repen« tance be sincere ; otherwise it is void and of no such ef- fect.' But this is, 1. But a conditional pardon, though with particular application. 2. And it is but a ministerial act of delivery or investiture, and not the act of the donor by himself; nor the gift of the first title: so that it is no whit proper to say, that the minister pardoneth you ; but that the minister bringeth and deliveret\i you the pardon and sealeth it in his master's name ; or that Christ doth pardon you, and send it you by his minister. As it is ut-* terly improper to say, lliat the king's messenger pardoneth a traitor, because he bringeth him a pardon from the king. And though (if we agree of this sense) the controversy re- maining will be but ' de nomine,' yet is it not of small mo- ment, when abused words do tend to abuse the people's un- derstaipidings ; he that saith, * I forgive your sins,' doth teach the people to take him for a God, whatever he mean- eth in himself ; and blasphemous words will not be suffi-r ciently excused, by saying that you have not a blasphe- ming sense. So that a pastor may, 1. Declare Christ's pardon. 2. And seal and deliver it conditionally in Christ's name. But he .cannot pardon the internal punishments in tills life, nor the eternal punishments of the next. 3. But the punishments of excommunication he may pardon, who must execute them.
Quest. VI. ' Doth Cod forgive sin before it be commit- ted (or justify the sinner from it)? '
Amw. No : for it is a contradiction, to forgive that which is not, or to remit a penalty which is not due. But he will indeed justify the person, not by Christ's righteous- ness, but by his own innocency ' in tantum,' so far as he is no sinner. He that hath not committed a sin, needeth no pardon of it, nor any righteousness but his innoceac^^ tA
622 CHRISTIAN DIRECTORY. [FART IV.
justify him against the ftdse accusation of doing that which he never did. God doth prepare the sacrifice and remedy before upon the foresight of the sin : and he hath made an uniyersal act of pardon beforehand, which shall become an actual pardon to him who penitently accepteth it ; and he is purposed in himself to pardon all whom he will pardon; so that he hath the decretive ' nolle, .punire' before. But none of this is proper pardon or the justification of a sin- ner» in the Gospel sense, as shall be further shewed.
Quest. VII. 'Is an elect person pardoned and justified, before faith and repentance?'
Amw* ^Laying aside the case of infants, which depend- elh upon the faith of others) the former. answer will serve for this^question.
Quest. VIII. 'Is, pardon or justification perfect before death?'
: AnMw. 1. ' De re :' 1. The pardon which you have this year, extendeth hot to the sins which you commit the next year or hour; but there must be a renewed act of pardon for renewed sins; though not anew Groepel, or covenant, or aet of oblivion to do it: but the same- Gospelrcovenant, dotk morally perform a new act of pardon, according to the Redeemer's mind and wilL 2. The pardon which we have now, is but constitutive and ' in jure,' and but virtual as to sentential justification : but the sentence of the judge is a more perfective act : or if any think that God doth now sentence us just before the angels, in a,ny celestial court, yet, diat at judgment will be a more full perfective act. 3. The executive pardon which we have now, which is oppo- site to actual punishing^ is not perfect till the day of judg- ment ; because all the punishment is not removed, till the last enemy, deal^, be overcome, and the body be raised from the earth. 2. And now the controversy ' de nomine,' whether it be proper to call our present justification or par- don perfect, is easily decided from what is said * de re.'
Quest. IX. ' Is our pardon perfect as to all the sins that •re past ? '
Amw. 1. As to the number of sins pardoned, it is ; for all are pardoned. 2. As to the species of the act, and the plenary effect, it is not. For, 1. All the punishment is not removed. 3. The final absolving sentence is to come. 3.
CHAP. XXXIII.] CURIftTIAN POLITICS 523
The pardon which we have is as io its continuance, but con- ditional ; and the tenor of the coveoant would cease the pardon even of all sins past, if the sinner's faith and repen- tance should cease : I speak not ' de eventu/ whether ever any do fall away, but of the tenor of the covenant, which may prevent falling away. Now^ a pardon which hath yet much to be done, as the condition of its continuance, is not so perfect, as it will be when all those things .are^pef formed. Quest,* X. 'May pardon or justification be reversed or lost?'
Answ. Whether Qod will eventually penmt his true ser* vants, so far to fall as to be unjuatified, is -a controversy which I have written of in a fitter place. 2. But/ quoad lobur peccatoris,' it is alas, too easy to &11 . away, and be unjustified. 3. And as to the tenor of the covenant, it.con-^ tinueth. the promise and threatening conditionally, and sup- posing the sinner defecttble^ doth threaten damnation to th«m Ihat are now justified, if tiiey ^ould not persevere, but apostatize \
Quests XI. * Is the pardon t>f'my ownsina ta4)e beKeved ' fide di vina ? ' And is it the meaning of ^that article of 4he creed, ' I believe the pardon of my sins 1 ' '
Answ. 1. I am to bdlieve ^ fide divina,' that Christ hath purchased and enacted a conditional pardon, which isnni*- versal, and therefore extendeth to my sins as well as to other men's ; and that he commandeth his ministers to offer me this, and therein to offer me the actual pardon of all my sins, to be mine if I truly repent and believe : and that if I do so, " my sins are actually pardoned. And I am obliged accor- dingly to believe in Christ, and take him for my Saviour, for the pardon of my sins. But this is all the meaning of the creed, and Scripture, and all that is of Divine belief. 2. But that I am actually pardoned^ is not of Divine fkitb, but only on supposition that I first believe; which Scrip ture telleth not, whether I do or not. In strict sense, I must first believe in Christ for pardon : and next, in a latger sense, I must believe that I am pardoned ; that is, I must so conclude by an act of reason, one of the premises being ' de fide,' and the other of internal self-knowledge.
^ Col. i. 33. Rom. xL 22. John xv. 9.
624 CHRISTIAN DfRECTORY. [PART IV.
Quest. XII. * May a man trust in l^is own faith or repen- tance for his pardon and justification, in any kind ? '
Amw. Words must be used with respect to the under- standing of the hearers ; and perilous expressions must be avoided lest they deceive men. But'dere/1. You must not trust to your faith or repentance, to do that which is proper to God, or to Christ, or to the Gospel, or for any more than their own part, which Christ hath assigned them. 2. You must trust to your faith and repentance for that which is truly their own part. And should you not trust them at all, you must needs despair, or trust piresumptuously to you know not what : for Christ will not be instead of faith or repentance to you.
Qw&t. XIII. 'What are the several causes and conditions ef pardon?'
Answ. 1. God the Father is the principal efficient, giv- ing us Christ, and pardon with and Uirough him. 2. Christ's person by his sacrifice and merits is the meritorious cause. 3. The Gospel-covenant or promise is the instou- mental cause, or God's pardoning act or grant. 4. Repen- tance is the condition ^ sine qua non,' directly * gratia^nis,' in respect to God, to whom we must turn. 5. Faith in Christ is the condition ' sine qua non,' directly ' gratia me- dii principalis,' in respect to the Mediator, who is thereby received. 6. The Holy Ghost worketh us to these condi- tions.
TiU 2. Directions for Obtaining Pardon/ram God.
Direct, i. ' Understand well the office of Jesus Christ as our Redeemer, and what it is that he h^th done for sinners, .and what he undertaketh further to do.' For if you know not Christ's office and undertaking, you will either be igno- rant of your true remedy, or will deceive yourselves by a presumptuous trusti that he will do that which is contrary to his office and will.
Direct, ii. ' Understand well the tenor of the covenant of grace; ' for there it is that you must know, what Christ will give, ;and to whom, and on what terms.
Direct, in. 'Understand well the nature of true faith
^-CHAP. XXXIII.] CHRISTIAN POLITICS. 526
^'tuid repentance : ' or else you can neither tell how to obtain ^pitrdon, nor to judge of it.
f . Direct. IV. * Absolutely give up yourselves to Christ, in ^ «U the offices of a Mediator, Priest^ Prophet and King^' And think not to be justified by one act or part of Ch^s- : laanity, by alone believing in Christ as a sacrifice for sin. . To be a true believer, and to be a true Christian is all one : • and is the faith in Christ which is the condition of justifi- cation and salvation. Study the baptismal covenant ; for the believing in God the Father, Son and Holy Ohost there meant, is the true faith, which is the condition of our par- don.
Direct, v. * Be sure that your repentance contain in it a desire to be perfectly holy and free from all sin, and a reso- lution against all known and wilful sinning, and particularly that you would not commit the same sins, if you had again the same temptations,' (supposing that we speak not of such infirmities as good men live in ; which yet you must heartily desire to forsake).
Direct, vi. * Pray earnestly and believingly for pardon through Christ : * even for the continuance of your former pardon, and for renewed pardon for renewed sins ; for pray- er is God*s appointed means, and included in faith and re- pentance, which are the summary conditions.
- Direct, vii. ' Set all right between you and your neigh- bours,' by forgiving others, and being reconciled to them, and confessing your injuries against them, and making them restitution and satisfaction ; for this also is included in your repentance, and expressly made the condition of your pardon.
Direct, v\ii, 'Despise not the sacramental delivery of pardon, by the ministers of Christ ; ' for this belongeth to the full investiture and possession of the benefit : nor yet the spiritual consolation of a skilful, faithful pastor, nor public absolutioi;^ upon public repentance, if you should fall under th6 need of such a remedy.
Direct, ix. * Sin no more.' I mean, resolvedly break <Tff all that wilful sin of which you do repent : for repentings, and purposes, and promises of a new and holy life, which are ineffectual, will never prove the pardon of your sins ; but shew your repentance to be deceitful.
626 CHRISTIAN DIRBOTORY. [PART tV.
Direct.^, 'Set youraelyes faithfully to the use of all those holy means^ which God hath appointed for the over- Goming of your sins ; and to that life of holiness, righteous- ness» love and sobriety, which is contrary to them/ Other- wise your repentance is fraudulent and insufficient : these means and no less than all these» must be used by him, that will make sure of the pardon of his sins from God : and he that thinketh all this too much, must look for pardon some other way, than from the mercy of God, or the grace of Christ : for God's pardon is not to be had upon any other terms, than those of Gk>d's appointinent. He that wiU make new conditions of his own, must pardon himself if he can, on those conditions : for Ood wiU not be tied to the laws of sinners*
CHAPTER XXXIV.
Ceises and Directions about Self-judging. Tit, 1. Cases of Conscience about Self^jndging.
BscAtrsE I have said so much of this subject in the third part of my *' Saints' Rest,*' and in a '* Treatise of Self-ac- quaintance," and in my " Directions for Peace of Con- science," and before in this book, I shall be here the briefer in it.
Quest. I. ' What are the uses and reasons of self-judging, which should move us to it? '
Answ. In the three foresaid Treatises I have opened them at large. In a word, without it, we shall be strangers to ourselves ; we can have no well-grounded comfort, no true repentance and humiliation, no just estimation of Christ and grace, no just observance of the motions of God's Spirit, no true application of the promises or threat- enings of the Scripture, yea, we shall pervert them all to our own destruction ; no true understanding of the providence of God, in prosperity or adversity; no just acquaintance with our duty : a man thatknoweth not himself, can know neither God, or any thing aright, nor do any thing aright ;
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he can neither live reasonably^ honestly^ safely nor comfor- tably, nor suffer or die with solid peace.
Quest. II. ' What should ignorant persons do, whose na- tural capacity will not reach to so high a work^ as to try and judge themselves in matters so sublime V
Answ* 1. There is no one who hath reason and partd sufficient to love 6od, and hate sin, and live a holy life, and believe in Christ, but he hath reason and parts sufficient to know (by the use of just means) whether he do these things indeed or not. 2. He that cannot reach assurance, must take up with the lower degrees of comfort, of which I shall speak in the Directions.
Quest, III. / How far may a weak Christian take the judgment of others, whether his pastor, or judicious ae* quaintance, about his justification and sincerity? '
Answ. 1. No man^s judgment must be taken as infallibler about the sincerity of another ; nor must it be so far rested on, as to neglect your fullest search yourself; and for the matter of fact, what you have done, or what is in you, no man can be so well acquainted with it as yourselves. 2. But in judging whether those acts of grace which you des- cribe, be such as Ood hath promised salvation to, and ia directing you in yovtt self-judging, and in conjecturing at your sincerity by your expressions and your lives, a faith* ful friend or pastor may do that, which may much support yon, and relieve you against inordinate doubts and fears, and shew you that your sincerity is very probable. Espe« cially if you are assured that you tell him nothing but the truth yourselves ; and if he be one that is acquainted with you and your life, and hath known you in temptations, and one that is skilful in the matters of God and conscience, and one that is truly judicious, experienced and faithful, and is not biassed by interest or affection ; and especially when
he is hot singular in his judgment, but the generality of judicious persons who know you, are of the same mind ; in this case you may take much comfort in his judgment of your justification, though it cannot give ydu any proper certainty, nor is to be absolutely rested in.
628 CHRISTIAN DIRECTORY. fPART IV.
Tit. 2. Directions for Self-judging as to our Actions.
■ Direct, i. * Let watchfiilness over your hearte and lives be your continual work/ Never grow careless or neglect- ful of yourselves : keep your hearts with all diligence. As an unfkithful servant may deceive you, if you look after him but now and then ; so may a deceitful heart. Let it be con- tinually under your eye.
Object. * Then I must neglect my calling, and do no- thing else.'
Answ. It need not be any hindrance to you at all. As every man that foUoweth his trade and labour, doth still take heed that he do all things right, and every traveller taketh heed of falling, and he that eateth taketh heed of poisoning or choaking himself, without any hindrance, but to the furtherance of that which he is about : so is it with a Christian about his heart : vigilant heedfulness must never be laid by, whatever you are doing.
Direct, ii. * Live in the light as much as is possible.' I mean under a judicious, faithful pastor, and amongst un- derstanding, exemplary Christians ; for they will be still ac- quainting you with what you should be and do ; and your errors will be easily detected, and in the light you are not so like to be deceived.
Direct, iii. * Discourage not those that would admonish or reprove you, nor neglect their opinion of you.' No, not the railings of an enemy ; for they may tell you that in an- ger (much more in fidelity) which it may concern you much to hear, and think of, and may give you some light in judg- ing of yourselves.
Direct, iv. * If you have so happy an opportunity, en- gage some faithful bosom friend to watch over you, and tell you plainly of all that they see amiss in you.' But deal not so hypocritically as to do this in the general, and then be angry when he performeth his trust, and discourage him by your proud impatience.
Direct, v. * Put yourselves in another's case, and be im- partial.' When you cannot easily see the faults of others, inquire then whether your own be not as visible, if you were as ready to observe «iTvd ^4'gwcv^.t^ them And surely
) CHAP. XXXXV.j CHRISTIAN POLITICS. 529
none more concern you than your own, noT should be so ^ odious and grievous to you ; nor are so, if you are truly
penitent. ,. Direct, y I. ' Understand your natural temper and ioclt- j. nation, and suspect those sins which you are naturally most inclined to, and there keep up the strictest watch.'
Direct, vii. ^Understand what temptations your place^ ^ and calling, and relations, and company do most subject you to ; and there be most suspicious of yourselves/
Direct, viii. ' Mark yourselves well in the hour of temp- tation : ' for then it is that the vices will appear, which be- fore lay covered and unknown.
Direct, ix. ' Suspect yourselves most heedfuUy of the most common and most dangerous sins.' Especially un- belief and want of love to God, and a secret preferring of ^ earthly hopes before the hopes of the life to come ; and selfishness, and pride, and sensual pleasing of the fleshly appetite and fancy : these are the most common, radical and most mortal, damning sins.
Direct, x. * Take certain times to call yourselves to a special strict account.' As L At your preparation for the Lord's day at the end of every week. 2. • In your prepara- tion for the sacrament of Christ's body and blood. 3. And before a day of humiliation. 4. In a time of sickness or other affliction. 5. Yea, every night review the actions of the foregoing day. He that useth to call his conscience seriously to account, is likest to keep his accounts in order, and to be ready to give them up to Christ.
Direct, xi. ' Make not light of any sin which you disco- ver in your self-examination.' But humble yourselves for it before the Lord, and be affected according to its impor- tance, both in its guilt and evil signification.
Direct, xii. ' And let the end of all be the renewed exer- cise of faith and thankfulness, and resolutions for better obedience hereafter.' That you may see more of the need and use of a Saviour, and may thankfully magnify that grace which doth aboimd where sin abounded ; and may walk the more watchfully and holily for the time to come.
VOL. VI. M M
530 CHRISTIAN DIRECTORY. [PART lY.
Tit. 3. Directions for Self-judging as to our Estates, to know whether we are in a Regenerate and Justified State, or not.
Direct, i. ' If you would so judge of the state of your souls, as not to be deceived, come not to the trial with an oyer-confident prejudice or conceit of your own condition, either as good or bad/ He that is already so prepossessed as to resolve what to judge before he trieth, doth make his trial but a means to confirm him in his conceit* .
Direct, ii. ' Let not self-love, partiality, or pride on the one side, or fear on the other side, pervert your judgment in the trial, and hinder you .from the discerning of the truth.' Some men cannot see the clearest evidences of their unsanctified hearts, because self-love will give them leave to believe nothing of themselves which is bad or sad. They will believe that which is good and pleasant, be it never so evidently false. As if a thief could be saved from the gal- lows, by a strong conceit that he is a true man : or the con- ceit that one is learned, would make him learned. Others through timorousness can believe nothing that is good or comfortable of themselves : like a man on the top of a stee- ple, who though he know that he standeth fast and safe, yet trembleth when he looketh down and can scarce believe his own understanding. Silence all the objections of an over-timorous mind, and it will doubt and tremble still.
Direct, m. ' Surprise not yourselves on the sudden and unprepared, with the question, whether you are justified or not ; but set about it as the most serious business of your life.' A great and difficult question must have a well-studied answer, and not to be answered hastily and rashly. If one should meet you in the street, and demand some great and long account of you, you would desire him to stay, till you review your memorials, or have time to cast it up. Take some appointed time to do this, when you have no intruding thoughts to hinder you, and think not that it must be re- solved easily or quickly upon the first inquiry, but by the most sober and judicious consideration, and patient atten- dance till it be done.
XXIV. j CHRISTIAN POLITICS. 531
ec^ IV. 'Understand the tenor of the covenant of fcrhich ia the law that you must jiidge of your estates ■for if you mistake that, you will err in the conclusion. I unfit judge, who is ignorant of the law. :t. V, ' Mistake not the nature of true faith in Those that think it is a believing that they are ac- f pardoned, and shall be saved, do some of them pre- ■ or believe it when it is false, and some of them des- b because they cannot believe it. And those that think |:(aith is such a recumbency on Christ as always quiet- ^be mind, do think they have no faith, when they have fcauch quietness : and those that think it is only the rest- ron the blood of Christ for pardon, do take up with that ^ch is no true faith : but he that knoweth that faith in rist, is nothing else but Christianity, or consenting to E Christian covenant, may know that he consenteth, even len he findeth much timorousness and trouble, andtaketh ipt up with a deceitful faith.
Direct, vi. 'Remember in your self-judging, that the Bill is the man, and what you truly would be, that yoa are, a the sense of the covenant of grace.
Direct, vii. 'But remember also that yoar endeavours
iBt prove the truth of your desires, and that idle wishes
B not the denominating acts of the will.'
Direct, viii. ' Also your successes must be the proof of
[the sincerity of your endeavours ■.' for such striving against
sin as endetli in yielding to it, and not in victory, is no
proof of the uprightness of your hearts.
Direct, ix. ' Mark what you are in the day of trial :' for at other times it is more easy to be deceived: and record what you then discover in yourself: what a. man is in trial, diat he is indeed.
JKrecf. X. ' Especially try yourselves in the great point of forsaking all for Christ, and for the hopes of the fruition of Otod in glory.' Know once whether God or the creature can do more with you, and whether heaven or earth he dearer to you, and most esteemed, and practically pre- ferred, and then you may judge infallibly of your state.' Direct, zi. ' Remember that in melancholy and weak- nesa of understanding, you are not fit for the castii^ up of
532 CHRISTIAN DIRECTORY. [PART IT.
BO great accounts ; but mast take up with the remembrance of former discoveries, and with the judgment of the judi- cious, and be patient till a fitter season, before you can ex- pect to see in yourselves the clear evidence of your state.
Direct, xii. 'Neither forget what former discoveries you have made, nor yet wholly rest in them, without renewing your self-examination*' They that have found their since- rity, and think that the next time they are in doubt, they should fetch no comfort from what is past, do deprive them- selves of much of the means of their peace. And those that trust all to the former discoveries -of their good estate, do proceed upon unsafe and negligent principles ; and vrill find that such slothful and venturous courses, will not serve turn.
Direct, xiii. 'Judge not of yourselves by that which is unusual and extraordinary with you, but by the tenor and drift of your hearts and lives.' A bad man may aeem, good in some good mood ; and a good man may seem bad in some extraordinary fall. To judge of a bad man by his best hours, and of a good man by bis worst, is the way to be deceived in them both.
Direct, xiv. 'Look not unequally at the good or evil that is in you ; but consider them both impartially as they are.' If you observe all the good only that is in you, and overlook the bad ; or search after nothing but your faults, and overlook your graces ; neither of these ways will bring you to true acquaintance with yourselves.
Direct, xv. 'Look not so much either at what you should be, or at what others are, as to forget what you are yourselves.' Some look so much at the glory of that full perfection which they want, as that their present grace seemeth nothing to them ; like a candle to one~ that hath been gazing on the sun. And some look so much at the debauchery of the worst, that they think their lesser wickedness to be holiness.
Direct, xvi. 'Suffer not your minds to wander in con- fusion, when you set yourselves to so great a work :' but keep it close to the matter in hand, and drive it on till it have come to some satisfaction and conclusion.
Direct, xvii. 'If you are not able by meditation to do
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it of yourgelves, get the help of some able friend or pastor, and do it in away of conference with him:' for conference will^hold your own dioughts to their task ; and your pastor may guide them, and tell you in what order to proceed, and confute your mistakes, besides confirming you by his judg- ment of your oase.
Direct, xviii. ' If you cannot have such help at hand, write down the signs by which you judge either well or ill of yourself ; and send them to some judicious divine for his judgment and counsel thereupon.'
Direct, xix. ^ Expect not that your assurance should be perfect in this life :' for till all grace be perfect, that cannot be perfect. Unjust expectations disappointed are the cause of much disquietment.
Direct, xx. ^ Distinguish between the knowledge' of your justification, and the comfort of it.' Many an one may see and be convinced that he is sincere, and yet have litUe comfort in it, through a sad or distempered state of mind or body, and unpreparedness for joy; or through some expectations of enthusiastic comforts*
Direct, xxi. ' Exercise grace whenever you* would see it:' idle habits are not perceived. Believe and repent till you feel that you do believe and repent, and love God till you feel that you love him.
Direct, xxii. 'Labour to increase your grace if you would be sure ofnt.' For a little grace is hardly perceived ; when strong and great degrees do easHy manifest them- selves* '
Direct, xxiiu 'Record what sure discoveries yon have made of your estate upon the best inquiry, iheit it may stand youin stead at a time of further need c' for though it will, not warrant you to search no more> it will be very useful to you, in your after-doubtings.
Direct, xxiv. * What you cannot do at one time, follow on again and again till you have finished/ A business of that consequence is not to be laid down through weariness or discouragement. Happy is he that in all his life, hath got assurance of life everlasting.
Direct, xxv. ' Let all your discoveries lead you up to further duty.' If you find any cause of doubt, let it quick-
534 CHRISTIAN DIRECTORY. [PART IV.
en you to diligence in removing it. If you find sincerity, turn it into joyful thanks to your Regenerator: and stop not in the bare discovery of your present state, as if you had no more to do.
Direct, xxvi. ^ Conclude not the worse of the effects of a discovery of your bad condition, than there is cause/ Remember that if you should find that you are unjustified, it foUoweth not tlmt you must continue so : you search not after your disease, or misery as incurable, but as one that hath a sufficient remedy at hand, even brought to your doors, and cometh a begging for your acceptance, and is freely offered and urged on you : and therefore if you find that you are unregenerate, thank God that hath shewed you your case; for if you had not seen it, you had perished in it : and presently give up yourselves to God in Jesus Christ, and then you may boldly judge better of yourselves; it is not for despair, but for recovery ihat you are called to try and judge. Nay, if you do but find it too hard a ques- tion for you, whether you have all this while been sincere or not, turn from it, and resolvedly give up yourselves to God by Christ, and place your hopes in the life to come, and turn from this deceitful world and fiesh, and then the case will be plain for the time to come. If you doubt of your former repentance, repent now^ and put it out of doubt from this time forward.
Direct. xx\ II. * When you cannot at the present reach assurance, undervalue not a true probability or hope of your sincerity : and still adhere to universal grace, which is the foundation of your special grace and comfort.' I mean, 1. The infinite goodness of God, and his mercifulness to man. 2. The sufficiency of Jesus Christ our Mediator. '^3. The universal gift of pardon and salvation, which is con- . ditionally made to all men, in the Gospel. Remember that the Gospel is glad tidings even to those that are uncon- verted. Rejoice in this universal mercy which is offered you, and that you are not as the devils, shut up in despair : and much more rejoice if you have any probability that you are truly penitent and justified by faith: let this support you till you can see more.
Directs xxviii. ' Spend much more time in doing your
CHAP. XXXI.] CHRISTIAN POLITICS. 536
duty, than in trying your estate/ Be not so much in ask- ing, How shall I know that I. shall be saved? as in asking. What shall I do to be saved ? Study the duty of this day of your visitation, and set yourselves to it with all your might. Seek first the things that are above, and mortify your fleshly lusts : give iip yourselves to a holy, heavenly life, and do all the good that you are able in the world : seek after God as revealed in and by our Redeemer : and in thus doing, 1. Grace will become more notable and dis- cernible. 2. Conscience will be less accusing and con- demning, and will more easily believe the reconciledness of God. 3. You may be sure that such labour shall never be lost ; and in well-doing you may trust your souls with God. 4. Thus those that are not able in an argumentative way to try their state to any full satisfaction, may get that comfort by feeling and experience, which others get by ratiocina- tion. For the very exercise of love to God and man, and of a heavenly mind and holy life, hath a sensible pleasure in itself, and delighteth the person who is so employed : as if a man were to take the comfort of his learning or wisdom, one way is by the discerning his learning and wisdom, and thence inferring his own felicity : but another way is by exercising that learning and wisdom which he hath, in reading' and meditating on some excellent books, and ma- king discoveries of some mysteric's excellencies in arts and sciences, which delight him more by the very acting, than a bare conclusion of his own learning in the gene- ral, would do. What delight had the inventors of the sea-chart and magnetic attraction, and of printing, and of guns, in their inventions ! What pleasure had Galileo in his telescopes, in finding out the inequalities and shady parts of the moon, the Medicean planets, the adjuncts of Saturn, the changes of Venus, the stars of the Milky Way, &c. ; even so a serious, holy person, hath more sensible pleasures in the right exercise of faith, and love, and holi- ness, in prayer and meditation, and converse with God, and with the heavenly hosts, than the bare discerning of sincerity can aflFord. Therefore though it be a great, im- portant duty to examine ourselves, and judge ourselves be- fore God judge us, and keep close acquaintance with our
SiM ClIKISTIAN DIRECTORY. [PART IV.
own hearts and affairs, yet is it the addition of the daily practice of a heavenly life, which must be our chiefeat business and delight. And he that is faithful in them botib, shall know by experience the excellencies of Christianity and holiness, and in his way on earth, have both a pros- pact of heaven, and a foretaste of the everlasting rest and pleasures.
£ND OF TH£ DIRECTORY, AND OF THE SIXTH VOLUME.
K. VnWAHIkS. CKASl COVRl, FLI.frT M R&KT« 1Aa1»^^
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