A Christian Directory, Part 4: Christian Politics

92. The more sober sort of the people will be ruled by these counsels, and will do much to quiet the rest. But the heretical part, with their own passions, will exasperate many novices and injudicious persons, to account this course and counsel aforesaid, to be but the effect of lukewarmness and carnal compliance with sin, and a halting between two opinions, and a participation in the sin of persecutors and malignant enemies of godliness: and they will believe that whoever joineth with the parish churches, in their way, is guilty of encouraging them in sin, and of false worship.

93. Hereupon they will defame the nonconforming ministers last described, as men of no zeal, neither flesh nor fish; and perhaps as men that would save their skin, and shift themselves out of sufferings, and betray the truth. And when such ministers acquaint them with their unsound principles and passions, they will say of them that they speak bitterly of the godly, and join with the persecutors in reproaching them.

94. And they will carry about among themselves many false reports and slanders against them; partly because passion taketh off charity and tenderness of conscience; and partly because an opinionative model, and siding religiousness, hath ever more followers, and a quicker zeal, than true holiness; and partly because they will think that human converse obligeth them to believe the reports which those that are accounted good men utter; and partly because that they will think, that the upholding of their cause (which they think is God's) doth need the suppression of these men's credit and reputation that are against it.

95. But the greater part of the honest nonconformist ministers will dislike the headiness and rashness of the novices and the sectaries, and will approve of the aforesaid moderate ways. But their opportunities and dispositions of expressing it will be various. Some of them will do it freely, whatever be thought of it; and some of them that have impatient auditors, will think that it is no duty to attempt that which will not be endured, and that it is better to do what good they can, than none. And some will think, that seeing the worldly clergy forbid them to preach the gospel of salvation, they are not bound to keep up any of their reputation or interest, as long as they have themselves no hand in the extremes and passions of the people. And some that have wives and children, and nothing but the people's charity to find them food and raiment, being turned out of all public maintenance by their afflicters, and prosecuted still with continued violence, will think that it is not their duty to beg their bread from door to door; nor to turn their families to be kept on the alms of the parish, by losing the affection of those people, whose charity only they can expect relief from: and therefore, they will think that necessity, and preservation of their families' lives and health, will better excuse their silence, when they defend not those that would destroy them, against the over-much opposition of the people; than the command of their afflicters will excuse their silence, if they neglect to preach the christian faith. And some will think, that finding themselves hated and hunted by one party, if they lose the affection of the other also, they shall have none to do their office with, nor to do any good to; and that they shall but leave the people whom they displease, to follow those passionate leaders, that will tempt them to more dangerous extremities, against the peace of christian societies.

But the most judicious and resolved ministers, that live not on the favour or maintenance of the people, or are quite above all worldly interest, will behave themselves wisely, moderately, and yet resolvedly; and will do nothing that shall distaste sober and wise men, nor yet despise the souls of the most impotent or indiscreet: but by solid principles, endeavour to build them upon solid grounds; and to use them with the tenderness, as nurses should do their crying children. But yet they will not cherish their sin, under the pretence of profiting their souls; nor, by silence, be guilty of their blood; nor so much as connive at those dangerous extremes, that seem to serve some present exigence and job; but threaten future ruin to the churches, and dishonour to the christian cause. And therefore they resolve not to neglect the duties of charity to the bitterest of their persecutors; and the rather, because it will prove in the end a charity to the church, and to the souls of the passionate, whose charity they labour to keep alive. And silence at sin is contrary to their trust and office: and they will not be guilty of that carnal wisdom, which would do evil that good may come by it; or that dare not seek to cure the principles of uncharitableness, divisions, or extremities in the people, for fear of losing advantages of doing them good; or that dare not disown unlawful schisms and separations, for fear of encouraging those malignants that call lawful practices by that name. They will do God's work (though with prudence, and not destructive rashness, yet) with fidelity and self-denial. And they will lay at Christ's feet, not only their interest in the favour of superiors; and their peace, and safety, and liberty, and estates, and lives, which are exposed to malignant cruelty, among the Cainites of the world; but also all the good thoughts, and words, and favour of the religious sort of people, yea, and pastors too. And they will look more to the interest of the whole church, than of a narrow party; and of posterity, than of the present time; as knowing, that at long running, it is only truth that will stand uppermost, when malignant violence, and sectarian passions, are both run out of breath. And therefore, in simplicity, and godly sincerity, they will have their conversations in the world; and not in fleshly wisdom, or selfish blinding passions or factions. Let all men use them how they will, or judge or call them what they will; they will not therefore be false to God and to their consciences. And seeing it is their office to govern and teach the people, they will not be governed by the favour of the most censorious, ignorant, or proud; but will guide them as faithful teachers, till they are deserted by them, and disabled. But the sober, ancient, wise, and experienced, will always cleave to them, and forsake the giddy and sectarian way.

96. In the heat of these extremities, the most peaceable and sober part, both of the conformists and nonconformists, will be in best esteem with the grave and sober people; but in the greatest strait, with both the extremes.

97. The godly and peaceable conformists, will get the love of the sober, by their holy doctrine and lives: but they will be despised by the sectaries, because they conform; and they will be suspected by the proud and persecuting clergy, as leaning to the dissenters, and strengthening them by their favour; because these ministers will, in all their parishes, more love and honour the godly nonconformists, than the irreligious, ignorant, worldly, dead-hearted multitude, or the malignant enemies of godliness.

98. Hereupon these conformists being taken for the chief upholders of the nonconformists, will be under continual jealousies and rebukes. And perhaps new points of conformity shall be devised, to be imposed on them, which it is known their consciences are against; that so they may be forced also to be nonconformists, because secret enemies are more dangerous than open foes.

99. These conformists being thus troubled, will feel also the stirring of passion in themselves; and by the injury, will be tempted to think more hardly of their afflicters than before. And so will part of them turn downright nonconformists; and the other part will live in displeasure, till they see an opportunity to show it. And these are the likeliest to cross and weaken the worldly, persecuting clergy, of any men.

100. And as for the moderate nonconformists, that understand what they do, and why, and seek the reconciling of all dissenters; they will also be loved and honoured by the sober, grave, and experienced christians: but both extremes will be against them. The sectaries will say, as before, that they are lukewarm, and carnal, selfish, complying men. The proud, imposing clergy will say, that it is they that have drawn the people into these extremes; and then complain of them that they cannot rule them. And they will tell them, that till they conform themselves, their moderation doth but strengthen the nonconformists, and keep up the reputation of sobriety among them. And the nearer they come to conformity, the more dangerous they are, as being more able to supplant it. And thus the moderate and reconcilers, will be as the wedge that is pressed by both sides, in the cleft of church divisions; and no side liketh them, because they are not given up to the factious passions or interest of either.

101. Only those will, in all these extremities and divisions, keep their integrity; who are, 1. Wise. 2. Humble and self-denying. 3. Charitable, and principled with a spirit of love. 4. And do take the favour of God and heaven alone for their hope and portion, whatever becometh of them in the world. But the worldly persecuting, and the sectarian party, will be both constituted by these contrary principles: 1. Ignorance and error. 2. Pride of their own understandings; every one thinking that all are intolerable that are not of their mind and way. 3. Uncharitableness, malice, or want of love to others as to themselves. 4. And overvaluing their worldly accommodations, honours, and estates.

102. Hereupon the instruments of a foolish shepherd, will still be used to the greater scattering of the flocks. And because none are so able to dispute against them as the moderate, therefore they will be taken for their most dangerous adversaries. And when they are greatly inclined to the healing of these wounds, the violent and lordly will not suffer them; but will pour oil upon the flames, which moderate men would quench. And, as if they were blindfolding and scourging Christ again, they will follow the people with afflicting wounds; and then charge the moderate ministers with their discontents; and charge them to reduce them to peace and conformity. And if they cannot get them to love and honour those that are still scourging them with scorpions, the scourgers will lay the blame on these ministers, and say, it is all long of them that the people love not those that wound them. And they that cry out most for peace will not endure it, nor give the peace-makers leave to do any thing that will accomplish it; nor will keep the spur out of the people's sides, whilst they look that others (spurred more sharply) should hold the reins; which yet at the same time they take out of their hands, and forbid them to hold, by forbidding them to preach the gospel. So that it will be the sum of their expectations, Perform not the office of pastors, nor preach the gospel of peace and piety to the people any more: but yet, without preaching to them, see that you teach them all to love and honour us, while we silence you, and afflict them; or else we will account you intolerable, seditious schismatics, and use you as such.

103. In some kingdoms or countries, it will be thought, that the people will be brought to no obedience to the lordly pastors, till their most able or moderate ministers are kept from them, by banishment, imprisonment, or confinement; which will accordingly be done.

104. When the ministers are banished or removed, that restrained the people's passions, the people will make preachers of themselves; even such as are suited to their minds.

105. Where papists or heretics are shut out by laws, they will secretly contribute the utmost of their endeavours, to make the sufferings of dissenting protestants as grievous as possibly they can; that in despite of them, their own necessities may compel them to cry out for liberty, till they procure a common toleration for all, and open the door for papists and heretics, as well as for themselves.

106. "Surely oppression will make wise men mad," Eccl. vii. 7.

107. Madmen will speak madly, and do madly.

108. They that speak and do madly, will be thought meetest for Bedlam, and for chains.

109. When the ministers are banished or removed, and the people left to their passions, and their own-made guides and teachers; passionate women and boys, and unsettled novices, will run into unwarrantable words and deeds; and will think those means lawful, which seem to promise them deliverance, though they be such as God forbiddeth.

110. The seditions and miscarriages of some few will be imputed to the innocent.

111. For the sake of such miscarriages, in some kingdoms, the sword will be drawn against them, and the blood of many will be shed.

112. Hereupon the misguided, passionate youth, being by the proud clergy deprived of the presence of that ministry that should moderate them, are likely enough to think rebellion and resisting of authority, a lawful means for their own preservation; and will plead the law of nature and necessity for their justification.

113. If any of the sober, wise, experienced pastors be left among them, that would restrain them from unlawful ways, and persuade them to patient suffering; they will be taken for complying betrayers of religion, and of the people's lives; that would have them tamely surrender their throats to butchery.

As in a parenthesis, I will give them some instances for this prognostic.

(1.) The great Lord Du Plessis (one of the most excellent noblemen that ever the earth bore, that is known to us by any history) being against the holding of an assembly of the French churches, against the king's prohibition, was rejected by the assembly, as complying with the courtiers (because they said, the king had before promised or granted them that assembly); but the refusing of his counsel cost the blood of many thousand protestants, and the loss of all their garrisons and powers, and that lowness of the protestant interest there that we see at this day.

(2.) The great divine, Peter De Moulin, was also against the Rochellers' proceedings against the king's prohibitions (and so were some chief protestant nobles); but he was rejected by his own party, who paid for it, by the blood of thousands, and their ruin.

(3.) I lately read of a king of France, that hearing that the protestants made verses and pasquels against the mass and processions of the papists, made a severe law to prohibit it. When they durst not break that law, their indiscreet zeal carried them to make certain ridiculous pictures of the mass priests and the processions; which moderate ministers would have dissuaded them from, but were accounted temporizers and lukewarm: by which the king being exasperated, shut up the protestant churches, took away their liberties, and it cost many thousand men their lives. And the question was, Whether God had commanded such jeers, and scorns, and pictures, to be made at so dear a rate, as the rooting out of the churches, and religion, and the people's lives?

(4.) Great Camero (one of the most judicious divines in the world) was in Montabon, when it stood out in arms against the king (accounted formerly impregnable). He was against their resistance, and persuaded them to submit. The people of his own religion reviled him as a traitor: one of the soldiers threatened to run him through. In a Scottish passion he unbuttoned his doublet, and cried, Feri, miser, Strike, varlet, or do thy worst; and in the heat, striving to get his own goods out of the city, fell into a fever and died. The city was taken, and the rest of the holds through the kingdom after it, to the great fall of all the protestants, and the loss of many thousand lives.

114. Where the devil can bring differences to extremities of violence, the issues are not hard to be conjecturally foreseen; but are such as my prognostics shall no further meddle with, than to foretell you, that both sides are preparing for the increase of their fury and extremities, and at last for repentance, or ruinous calamities, if they do as I have described.

115. Carnal and discontented statesmen and politicians, will set in on both sides, to blow the coals, and draw on feuds for their own ends, and head the discontented people to their ruin.

116. But in those countries, where the difference never cometh to such disorders, there will be a war bred, and kept up in the people's hearts; and neighbours will be against neighbours, as Guelphs and Gibellines.

117. When kingdoms are thus weakened by intestine discontents, it will increase the hopes and plots of foreign enemies, and make them think that one party (that suffer) will be backward to their own defence, as thinking they can be no worse (which is the hopes of the Turks in Hungary).

118. It will be a great injury, and grief, and danger to christian kings and states, to have their kingdoms and commonwealths thus weakened, and the cordial love and assistance of their subjects made so loose and so uncertain.

119. And it will be a continual vexation to wise and peaceable princes, to govern such divided, discontented people; but to rule a united, loving, concordant, peaceable people, will be their delight and joy.

120. A worldly, covetous, proud, domineering, malignant, lazy clergy, will, in most christian nations, be the great plague of the world, and troublers of princes, and dividers of churches; who, for the interest of their grandeur, and their wills, will not give the sober, and peaceable, and godly ministers, or people, leave to serve God quietly, and live in peace. And the impatient, self-conceited, sectarian spirit, which, like gunpowder, takes fire upon such injuries, is the secondary divider of the churches, and hinderer of christian love and peace; and by their mutual enmity and abuses, they will drive each other so far into the extremity of aversion and opposition, that they will but make each other mad; and then, like madmen, run and quarrel, while sober men stand by and pity them; but can help neither the one party nor the other, nor preserve their own or the public peace.

121. The grand endeavour of the worldly clergy, will be (in most kingdoms of the world) to engage princes on their side, and to borrow their sword, to do their work with, against gainsayers: for they have no confidence in the power of the keys; but will despise them secretly in their hearts, as leaden, uneffectual weapons, while they make it the glory of their order, that the power of the keys is theirs.

122. If princes suppress disorders by the sword, the said clergy will ascribe the honour of it to themselves; and say it was their order, that kept up so much order in the churches. And when they have put princes to that trouble, will assume to themselves the praise.

123. The devil will set in, and do his utmost, to make both rulers and people believe, that all this confusion is long of the christian religion, and the strict principles of the sacred Scriptures; and so to make men cast off all religion, and take christianity to be contrary to their natural and civil interests.

124. And the papists will every where persuade high and low, that all this cometh by meddling so much with the Scriptures, and busying the common people with religion; and leaving every man to be a discerning judge of truth and duty, instead of trusting implicitly in the judgment of their church. And so they would tempt princes tamely to surrender half their government (that is, in all matters of religion) to the pope; and persuade the people to resign their reason or humanity to him; (that he who is so far off may rule it all over the world, by his missionaries and agents, who must live upon the prey;) and then he knoweth that he shall have both swords, and be the universal king.

125. To this end, they will strive to make some rulers as bad as they would have them, to do their work, and to make the rest thought worse of than they are, that they may have a fair pretence for their treasons and usurpations; which was the case of all the writers, that plead for Pope Gregory the Seventh, against the German emperors; who took that advantage, to settle the cardinals' power of elections; and, in a council at Rome, to declare the pope to be above the emperor, and to have power to depose him: and as bad was done in the general council, at Lateran, under Innocent the Third. Can. 2, 3.

126. Concerning princes, I shall give you no prognostics but Christ's; that it will "be as hard for a rich man to enter into heaven, as for a camel to go through a needle's eye." And therefore, you may know what men the rich will be, in most countries of the world.

127. And the rich will be the rulers of the world; and it is meet it should be so: not that men should rule because they are rich, but they that rule should be rich; and not exposed to contempt, by a vulgar garb and state.

128. But some wise and good princes and magistrates God will raise up, to keep the interest of truth and justice from sinking in barbarousness, and diabolical wickedness.

129. And where princes and magistrates are bad, they will seldom do so much hurt as good, or prove very cruel, where the worldly and corrupt clergy do not animate and instigate them; their reason, their interest, and their experience will lead them, by man-like usage, to seek the people's love and quietness, and their kingdom's unity and strength. But bloody persecutions (such as that of the Waldenses, Piedmont lately, France, Ireland, Queen Mary's, &c.) are ordinarily the effects of clergy interest and zeal.

130. The grand design of the devil, through the world, will be to corrupt the two great ordinances of God, magistracy and ministry; and turn them both against Christ, who giveth them their power. The instances of his success, are most notorious in the Turkish empire, and the papal kingdom, called by them the catholic church; which Campanella, de Regno Dei, doth labour to prove, by all the prophecies cited by the millenarians, or fifth-monarchy men, to be the true universal kingdom of Christ; in which, by his vicar the pope, he shall reign over all the kings and kingdoms of the earth.