A Christian Directory, Part 4: Christian Politics

Answ. I hope you will not say, that Rome or Athens of old did take this course. And we will not deny, but men of knowledge are more subject to debates, and questionings, and quarrels about right and wrong, than men of utter ignorance 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, than men; and yet it is not better 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 constantest 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 ecclesiastical discipline, they subjugate both prince and people to their will, and set up courts which they call ecclesiastical, and keep the people in dependence on their dictates, and teach them to disobey upon pretence that God is against the matter of their obedience; and also by contending for their opinions, or for superiority and domination over one another, they fill kingdoms with quarrels, and break them into sects and factions, and are the chief disturbers of the public peace.⁹¹

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 philosophers have been ignorant, erroneous, divided, and contentious; nor than it is to government, that kings and other rulers have been imperfect, bad, contentious, and filled the world with wars and bloodshed. Nay, I rather think that this is a proof of the excellency of divinity: as the reason of the aforesaid imperfections and faultiness of philosophers and rulers, is because that philosophy and government 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; so also divinity, and the pastoral office, are things so excellent and sublime, that the nature of lapsed man will not reach to a capacity of being perfect in them. So that the faultiness of the nature of man, compared with the excellency of the things to be known and practised by divines, is the cause of all these faults that they complain of; and nature's vitiosity, if any thing, must be blamed. Certainly, the pastoral office hath men as free from ignorance, worldliness, 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 that is good, bring down divines, and the zealots for democracy 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 quarrel 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 mankind.

Object. VI. These atheists or infidels also do spit their venom against christianity and godliness itself, and would make princes believe, that the principles of it are contrary to their interest, and to government and peace: and they fetch their cavils, 1. From the Scripture's contemptuous expressions 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 authority and obscurity, filling the minds of men with scrupulosity. 4. From the divisions which religion occasioneth in the world: and, 5. From the testimonies of the several sects against each other. I shall answer them particularly, though but briefly.

Object. I. Say the infidel politicians, How can subjects have honourable thoughts of their superiors, when they believe that to be the word of God, which speaketh so contemptuously of them?⁹² As Luke vi. 24, "Woe to you that are rich! for ye have received your consolation." Jam. v. 1-3, "Go to now, ye rich men, weep and howl for your miseries that shall come upon you." Ver. 5, 6, "Ye have lived in pleasure on earth, and been wanton – Ye have condemned and killed the just." – Luke xii. 21. Chap. xvi. the parable of the rich man and Lazarus, is spoken to make men think of the rich as miserable, damned creatures. Ezek. xxi. 25, "Thou profane, wicked prince of Israel." Prov. xxv. 5, "Take away the wicked from before the king." Prov. xxix. 12, "If a ruler hearken to lies, all his servants are wicked: " the contempt of greatness is made a part of the christian religion.

Answ. 1. As if there were no difference between the contempt of riches and worldly prosperity, and the contempt of government. He is blind that cannot see that riches and authority are not the same: yea, that the overvaluing of riches is the cause of seditions, and the disturbance of governments, when the contempt of them removeth the chief impediments of obedience and peace. 2. And may not governors be sufficiently honoured, unless they be exempted from the government of God? and unless their sin must 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 needful to their preparation. 3. And is it not strange, that God should teach men to contemn the power which he himself ordaineth? and which is his own? Hath he set officers over us, for the work of government, and doth he teach us to despise them? There is no show of any such thing in Scripture: there are no principles in the world that highlier advance and honour magistracy, than the christian principles, unless you will make gods of them, as the Roman 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 to let thieves and violent, rapacious men rule all, and have their will, and go unpunished? What use is there then for courts or judges? And when Christ commandeth his disciples, that though the kings of the nations rule over them, and exercise authority, and are called benefactors, yet with them it shall not be so.⁹³

Answ. These were the old cavils of Celsus, Porphyry, and Julian; but very impudent. As though love and patience were against peace and government. Christ commandeth 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 rulers do. When it will do more hurt to the soul of another, than 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 inconsistent 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 sedition, rebellion, or unlawful wars, but through self-love, and love of earthly things, and want of love to one another? 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 obedience; 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.⁹⁴

Answ. The sum of all this objection is, That there is a God. For if that be not denied, no man can 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.⁹⁵ 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 understood than the law of nature itself? Surely the characters of the will of God 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 immortality to light, and yet shall his revelation be accused as more obscure than 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 reproach to government? And for misinterpretation, it is the fault of human nature, that is ignorant and rash, and not of the Scriptures. Will you tell God, that you will not obey him, unless he will make his laws so, as no man 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 accusations. If there be another life of joy or misery, it is necessary 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 according 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 those that are most serious, are so full of scruples, and have consciences still objecting something or other against their obedience, and are so obstinate 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.⁹⁶

Answ. 1. There is no doctrine in the world so much for love, and peace, and concord as the doctrine of Christ is. What doth it so much urge and frequently inculcate? What doth it contain but love and peace from end to end? Love is the sum and end of the gospel, and the fulfilling of the law. To love God above all, and our neighbours as ourselves, 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 the divisions of the earth. It is men's blindness and passions and carnal interests rebelling against the laws of God, which is the make-bate of the world, and filleth it with strife. The wisdom from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits; it blesseth the peace-makers 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, James iii. 15-17; Matt. v. 6-8. So that the true, genuine christian is the best subject and peaceablest man on earth. But seriousness 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 christian verity. 3. As I said before, it is a testimony of the excellency of religion that it thus occasioneth contention. Dogs and swine do not contend for crowns and kingdoms, nor for sumptuous houses or apparel; nor do infants trouble the world or themselves with metaphysical, or logical, or mathematical disputes; idiots 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 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 of 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 religion or matters of salvation. But if the governed must be brutified, what will the governors be? 4. All true christians 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 disagreement; which is but about some smaller matters, where differences 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 maintained, 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 unpeaceably to the wrong of church or state, nor with the violation 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 was 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 some of these objectors,) Heliogabalus, bestirred himself with all his 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 Lampridius in his life, Dicebat Judæorum et Samaritanorum religiones et christianam devotionem, illuc transferendam, &c. And therefore he robbed, and maimed, and destroyed the other gods, id agens ne quis Romæ Deus nisi Heliogabalus 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 desired unity, was to bring that one god or temple into contempt, whereto he would confine all worship. The differences among christians are nothing in comparison of the differences among heathens.⁹⁷ 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 controversies in philosophy, physic, astronomy, chronology, and yet it maketh no such noise, nor causeth much offence or hatred in the world; but the devil and corrupted nature have such an enmity against religion, that they are glad to pick any quarrel against it, and blame it for the imperfections of all that learn it, and should practise it. As if grammar should be accused for every error or fault that the boys are guilty of in learning it; or the law were to be accused for all the differences of lawyers, or contentions of the people; or physic were to be accused for all the differences or errors of physicians; or meat and drink were culpable because of men's excesses and diseases. There is no doctrine or practice 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 impudence 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 practice; 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 injure government or one another; they will find that christianity tendeth not to divisions, nor to the hinderance or disturbance 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 resolve to suffer none to live in peace, but those that in every 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.⁹⁸

Object. V. What witness need we more than their own accusations of one another?⁹⁹ For the papists, how many volumes have the protestants written against them as enemies 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 no two among them more famous for defending government, than Hooker and Bilson. And what Hooker saith for popular power, his first and eighth books abundantly testify: and even Bishop Bilson himself defendeth the French and German protestant wars; and you may judge of his loyal doctrine by these words, p. 520, "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 impery to tyranny, or neglect the laws established by common consent of prince and people, to execute his own pleasure; 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."¹⁰⁰

Answ. 1. If it be clear that christianity as to its principles, 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 principles, so far they contradict christianity: and will you blame religion because men contradict it? or blame Christ's doctrine because men disobey it? Indeed every sect that hath something of its own to make a sect, besides christian religion, 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 accuse 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 confusion, and every evil work. But as these are no competent witnesses, so whether or no they are favoured by Christ, you may judge if you will read but those three chapters, Matt. v. Rom. xii. James iii. I may say here as Bishop Bilson 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." 3. 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 the protestants, both episcopal and disciplinarians, the sober and moderate of them speak of one another in no such language as you pretend. For the episcopal, I know of none but railing papists, that accuse them universally of any doctrines of rebellion: and for the practices of some particular men, it is not to be alleged against their doctrine. Do you think that Queen Elizabeth, to whom Bishop Bilson's book was dedicated, or King Charles, to whom Mr. Hooker's book was dedicated, took either of them to be teachers of rebellion? It is not every different opinion in politics that proveth men to be against subjection. He that can read such a book as 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 confessions for magistracy, and take the same oaths 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 Andrews saith, (who was no rebel,) in his "Tortura Torti," p. 379, 380. Calvinus autem ut papam regem; ita regem papam non probavit; neque nos quod in papa detestamur, in rege approbamus; at et ille nobiscum, et nos cum illo sentimus, easdem esse in ecclesia christiana regis Jacobi partes, quæ Josiæ fuerunt in Judaica; nec nos ultra quicquam fieri ambimus– : that is, "But Calvin neither liked a pope-king, nor a king-pope; nor do we approve of that in the king, which we detest in the pope. But he with us, and we with him, do judge, that King James hath as much to do in the christian church, as Josias had in the Jewish church; and we go not about to get any more." And after, Sub primatus nomine, papatum novum rex non invehit in ecclesiam; sic enim statuit, ut non Aaroni pontifici, ita nec Jeroboamo regi, jus ullum esse conflatum a se vitulum populo proponendi, ut adoret, (id est,) non vel fidei novos articulos, vel cultus divini novas formulas procudendi: that is, "The king doth not bring into the church a new papacy, under the name of primacy; for thus he judgeth, (or determineth,) that neither Aaron the priest, nor Jeroboam the king, had any right to propose the calf which they had made, to the people to be adored; that is, neither to hammer (or make) new articles of faith, or new forms of divine worship." And p. 379, 380. Quos vero puritanos appellat, si regium primatum detestantur, detestandi ipsi. Profitentur enim, subscribunt, jurant indies; sed et illi quod faciunt ingenue faciunt, et societatem in hoc Torti, ipsumque adeo Tortum, tanquam mendacem hominem, (et alibi de aliis, et hic de se,) ac sycophantem egregium detestantur: that is, "And for those he calleth puritans, if they detest the king's supremacy, they are to be detested; for they daily profess, subscribe, and swear to it; and what they do, they do ingenuously; and they detest the society of Tortus in this, and Tortus himself, as a lying man, (elsewhere of others, and here of themselves,) and an egregious sycophant." By these testimonies judge what protestants think of one another in point of loyalty.

5. And why are not all the other christians taken into your enumeration? the Armenians, Abassins, and all the Greek churches? whom the papists so frequently reproach as flatterers or servile, because they still gave so much to their emperors. Have you any pretence for your accusation as against them? Unless perhaps from the tumults which Alexandria in its greatness was much addicted to, which is nothing to the doctrine of christianity, nor to the practice of all the rest.

Christianity is most for loyalty and subjection.

Having answered these cavils of the late atheistical or infidel politicians, I shall next show, though briefly, yet by plentiful evidence, that christianity and true godliness is the greatest strength of government, and bond of subjection, and means of peace, that ever was revealed to the world: which will appear in all these evidences following.

1. Christianity teacheth men to take the higher powers as ordained of God, and to obey them as God's ministers or officers, having an authority derived immediately from God; so that it advanceth the magistrate as God's officer, as much higher than infidels advance him, (who fetch 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.¹⁰¹

2. Christianity telleth us that our obedience to magistrates 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 commands, so obedience to a king is far more effectually procured 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 understanding person, than the king's. And what greater advantage can a king have in governing, than to have subjects whose consciences do feel themselves bound by God himself, to obey the king and all his officers.

Object. But this is still with exception, if it be not in things forbidden of God; and the subjects are made judges whether it be so or no.

Answ. And woe to that man that grudgeth that God must be obeyed before him; and would be himself a god to be obeyed in things which God is against! The subjects are made no public judges, but private discerners of their duties; and so you make them yourselves: or else they must not judge whether the king or a usurper were to be obeyed; or whether the word of a king or of a constable, if they be contradictory, is to be preferred. To judge what we 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. You would have us obey a justice of peace no further than our loyalty to the king will give leave: and therefore there is greater reason that we should obey the higher powers no further than our loyalty to God will give leave.¹⁰² But if men pretend God's commands for any thing which he commandeth not, magistrates bear not the sword in vain, and subjects are commanded by God not to resist. If they punish them rightfully, God will bear the rulers out in it; if they punish them wrongfully or persecute them for well doing, God will severely punish them, who so wronged his subjects, and abused the authority which he committed to their trust.

3. The christian religion bindeth subjects to obedience upon sorer penalties than magistrates can inflict; even upon pain of God's displeasure, and everlasting damnation, Rom. xiii. 2, 3. And how great a help this is to government it is so easy to discern, 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, and 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?