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tence that they are adversaries to the governors and government. It is a weighty truth that the foresaid doctor begins his sermon with: 'Among all the stratagems of the devil, tending to the undermining of religion, and the subversion of the souls of men, though there cannot be any more unreasonable, yet there was never any more unhappily successful than the creating and fomenting an opinion in the world, that religion is an enemy to government, and the bringing sincerity and zeal in religion into jealousy and disgrace with the civil powers. It was by this jealousy blown into the heads of the high-priests and the Sanhedrim amongst the Jews, and of Herod and Pontius Pilate, that Christ himself was accused, condemned, and executed on a tree. By this the apostles were haled before the governors of provinces; forced from one city to fly to another. For this they endured bonds and sundry kinds of death. It was through this fancy that the Christians for three hundred years together, endured the rage of heathen emperors, being destitute, afflicted, and formented. Our Lord Christ was traduced as an enemy to Cæsar, a man refractory to the Roman laws, and a nonconformist to the religion and law of his country.' Thus and more that author. So that it is no new thing for the most innocent, and holy, and excellent persons to suffer as enemies of the government where they lived; nay, it hath been the common case; nor is it strange to hear religion and holiness charged with these crimes which they are most against.

As for the malicious slanders of the Papists against the reformed churches, as if they had promoted all their reformations by rebellion, they have been confuted sufficiently by many. At this time, I shall only desire the reader that would be satisfied in this, and understand the Protestant doctrine in these points to read Bishop Bilson's "Difference between Christian Subjection, and Unchristian Rebellion." Especially p. 382, and from 494 to 522. Also "Hooker's Eccles. Polit. the last book (lately published).

And if he would know whether it be an article of the very religion of the Papists, that the pope may give away the dominions of temporal lords that deny transubstantiation, or hold such like points which he calleth heresy, or that will not exterminate all that hold them, out of their dominions, and that he may discharge their subjects and vassals from their allegiance, I only entreat him with his own eyes to read

the decrees of their approved general council at the Lateran under Pope Innocent III. and let him but believe his eyesight. And for their case and confutation, let him also read King James's Answer to Perron's Oration.

Having thus interposed an answer to their objection, that say religion hath brought forth rebellions (which I confess that religion which teacheth rebellion hath done; but the Christian religion which condemneth it, and engageth men against it as aforesaid, doth not), I now proceed to some other proofs, that godliness is the greatest security and establishment to kingdoms and all societies.

12. Godliness above all things engageth men to be true to their covenants: to keep all their oaths and promises of obedience to kings and other superiors; and to be faithful and trusty in all their duties to one another. So horrid is the sin of perjury and covenant-breaking, that God hath condemned it, not only in the holy Scriptures, but also in the law of nature. He will not bear with it in the greatest princes; how then shall perfidious subjects escape? What fair excuses had Saul for his breaking the vow and covenant with the Gibeonites? He might have said, 1. They procur ed it from Joshua by a mere cheat, and therefore no benefit belonged to them from their own sin and fraud. 2. That Joshua not knowing who they were, ignorantis non est consensus.' 3. That God had forbid to spare any of these nations. 4. That it was not Saul that made this oath and covenant, but Joshua. 5. That Saul did it in zeal for the people of Israel. Yet for all this in David's days there was a famine in the land for this sin of Saul, which was not expiated till seven of his sons (or posterity) were hanged at the Gibeonites' request. And though David might well see that he might be censured as contriving all this himself for the extirpation of the line of Saul, yet would he not forbear the execution; 2 Chron. xxi. And when the people murmured at Joshua, and the heads of Israel, for sparing them at first, they are answered with the obligation of the invisible oath ; Josh. ix.

So though Zedekiah was the king of Babylon's captive, force could not excuse his perjury and covenant-breaking, but God severely condemned and avenged it.

So that every subject that hath but bound himself in allegiance to his sovereign, is under such an obligation as to a

true believer is more dreadful to violate, than it is to suffer death.

Yea, God hath written such a law against perjury, even in nature itself, that he must needs be afraid of it that is not a flat atheist, lest his appeal to God do bring the vengeance of God upon him. And in this life the perjured ordinarily meet with that divine revenge which is the forerunner of eternal vengeance. The perjured are unfit for human society; hated by God, and never more to be trusted by man, till sound repentance make a change. Which made Augustine determine, that he that urgeth another to forswear himself, is as much worse than a murderer, as killing the soul is worse than killing the body. Seeing then that religion doubleth these sacred bonds, and casteth hell-fire into the face of the perjured and perfidious, it must needs be a singular preserver of kingdoms and all societies, which fall in pieces where these bonds are loosed; and fall into the hands of God, who is a consuming fire, especially to perjured men.

13. Moreover, it is only godliness that obeyeth with true loyalty, and carrieth on all works methodically for the common good. As he that will obey every justice of peace in all things that he commandeth, without respect to the laws or will of the sovereign power, may be sooner a traitor than truly obedient, (for every justice or lord may arm him against his prince); so he that will obey the princes of the earth, without respect to the will or interest of the eternal God, will be but a traitor to God, under pretence of obeying princes, that are but his officers and servants. But the godly begin at God in their obedience; and therefore they proceed methodically, and obey men upon right grounds and in their proper places. It is not the vast absolute obedience to man that is the best. He that should command men causelessly to fire his country, or to destroy the innocent, or to ravish virgins or men's wives, were not to be obeyed, as Doeg obeyed Saul; but God is first to be obeyed. It is he that begins, proceeds, and ends with God, that is sure to do no wrong, nor be misled.

14. Holiness possesseth men with a public spirit, and maketh the case of others to be our own, and teacheth us to do as we would be done by; and giveth every man that hath it, a compassion to others in their distress, and an earnest

desire after their welfare, and a rejoicing in it; when ungodly men are all for themselves; Psal. cxxxvii. 1 Cor. xii. 25—27. xiii. Acts ii. 44. Matt. vii. 12. Mark xii. 33.

15. Godliness engageth men in doing good, as the very business of their lives, which is to be rewarded with everlasting happiness. So that besides what is forced from men by law, they are to be still in the exercise of charity, and to be "zealous of good works ;" and to make it their study to do all the good they can. And therefore they are certainly the most profitable members in any society, that are most truly godly; Luke x. 29, 30. &c. Deut. xv. 9. Luke vi. 38. Gal. vi. 9, 10.

16. Moreover, holiness teacheth men to forgive wrongs, and to love our enemies, and to let go our right, rather than to break peace and revenge our wrongs; and to forbear even going to law contentiously, and where our putting up injuries merely to ourselves may suffice for the avoiding it; Luke vi. 27-29. Matt. vi. 14, 15. 1 Cor. vi. 7. And what contention can there be when these rules are practised, except when the interest of God or others is violated, which is not in our power to remit. If you say, that these things are good if they are practised, I answer, 1. You confess then that holiness is good; for the rule is good, whether it be practised or not. 2. I answer, that so much as any man is sanctified, he doth practise it. And therefore if any man live not according to the rule which he professeth to live by, that is, from the remnant of that sin within him, which the wicked plead for, and for want of more of that godliness which you distaste. Make him more holy, and he will do all this.

17. Holiness secureth every society, and interesteth them in the most impregnable defence; even in the love and favour of the Lord; and in his many sure and precious promises. He hath engaged his almightiness and fidelity for such, and tendereth them as the apple of his eye, and hath promised that he will be their defence (Zech. ii. 8. Psal. v. 11. vii. 10. lix. 9. 16, 17. lxii. 2.), whereas the ungodly are under his curse; Psal. i. 6. xxxvii. And which of these societies is more like to be happy?

18. Godliness is the surest way to furnish every society with all the blessings that are truly good for them. For they have the favour and promise of him that is the giver of them

all; Rom. viii. 28. Psal. xxxiv. 10. lxxxiv. 11. xxiii.. "Godliness is profitable to all things, having the promise of the life that now is, and of that which is to come;" 1 Tim. iv.8. vi. 6. Matt, vi. 33. But wickedness is the certain way to ruin. "Even one sinner destroyeth much good;" Eccles. ix. 18. And one godly man hindereth much evil, as the case of Joseph, Moses, Daniel, and many others tell you.

19. Moreover it is godliness that is the honour of all societies. Without this their wisdom is mere folly, and their riches are but the fetters of their slavery, and canker to gnaw them and testify against them, and their greatest victories may be but murders which shall damn them; and their splendour in the world is but the sign of their misery in the eyes of all foreseeing men. "Righteousness exalteth a nation, but sin is a reproach to any people;" Prov. xiv. 34. What glory can be equal to the glory of our interest in God, and of our being his people, and doing his work, and having his presence?

20. Lastly, How can that be worst on earth, that is so good in heaven? The perfection of holiness hereafter, with the holy love, and praises, and enjoyments of the saints, will be their glory. If you think this worst in your societies on earth, what do you but renounce it? If heaven be worst for you, come not hither. If the participation of that which is the felicity of the glorified, be not the felicity of all societies, I desire none of their felicity.

What if saints from heaven would come down and dwell among you here on earth? I beseech you as men of reason, answer me these two questions.

(1.) Whether you do not know or verily believe, that they would be more holy, and pure, and exact, and strict, and more averse to all sin, than any of those are that now you dislike as too precise?

(2.) Whether you would therefore call them Puritans, and hate them, and cast them out, or imprison them, or take them for the troublers of your countries, or rather for the honour and blessing of your countries? What you would do by them that do by those that come nearest to them among you.

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