A Christian Directory, Part 4: Christian Politics. Richard Baxter

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СКАЧАТЬ (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).52 Flatterers abuse the living, but truth will dishonour their wickedness when they are dead: for it is God's own decree, "That the memory of the just is blessed, but the name of the wicked shall rot," Prov. x. 7. 3. And God himself will fully be avenged upon the impenitent for ever, having told you, "That it were better for him that offendeth one of his little ones, that a millstone were hanged about his neck, and he were drowned in the depth of the sea."53 And is not all this enough, without the revenge of your passionate tongues? To speak evil of dignities, and despise dominion, and bring railing accusations, are the sins of the old licentious heretics. Christ left us his example, not to revile the meanest, when we are reviled, 1 Pet. ii. 23. If you believe, that God will justify the innocent, and avenge them speedily, Luke xviii. 7, 8, what need you be so forward to justify and avenge yourselves?

      Object. If God will have their names to rot, and spoken evil of when they are dead, why may I 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 warning to others, that they follow them not in evil: and this no wicked prince was ever so great and powerful as to prevent; for it is a part of God's resolved judgment. Yet must historians so open the faults of the person, as not to bring the office into contempt, but preserve the reverence due to the authority and place of governors.54

      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 selfishness that is the great rebel and enemy of God, and of the king, and of our neighbour. A selfish, private spirit careth not what the commonwealth suffereth, if he himself may be a gainer by it. To revenge himself, or to rise up to some higher place, or increase his riches, he will betray and ruin his king, his country, and his nearest friends. A selfish, ambitious, covetous man, is faithful to no man, longer than he serveth his ends; nor is he any further to be 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. Eccles. x. 20, "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 show some grievous judgment upon persecutors; and take no warning by Christ's rebukes of James and John, but secretly are wishing 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 temptation to do hurt.

      Object. But may we not pray for the cutting off of persecutors? And may we not give God thanks for it, if he do it himself, without any sinful means of ours?

      Answ. 1. Every ruler that casteth down one sect or party 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, but on supposition that neither of the former may be attained (which you cannot say). 4. You must pray for the deliverance of the persecuted church, and leave the way and means to God, and not prescribe to him. Hurtful desires and prayers are seldom of God. 5. You may freelier rejoice afterwards, than desire it before: because when a Julian is cut off, you know that God's righteous will is accomplished; when before you knew not that it was his will: yet after, it is the deliverance of the church, and not the hurt of a persecutor as such, that you must give thanks for: be very suspicious here, lest partiality and passion blind you.55

      Direct. IX. Learn how to suffer; and know what use God can make of your sufferings, and think not better of prosperity, and worse of suffering, than you have cause.56 It is a carnal, unbelieving heart, that maketh so great a matter of poverty, imprisonment, banishment, or death, as if they were undone, if they suffer for Christ, or be sent to heaven before the time; as if kingdoms must be disturbed to save you from suffering: this better beseems an infidel or a worldling, that takes his earthly prosperity for his portion, and thinks he hath no other to win or lose. Do you not know what the church hath gained by suffering? how pure it hath been when the fire of persecution hath refined it? and how prosperity hath been the very thing that hath 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 high or prosperous state, but their brains are turned, and pride and contention maketh them the scorn of the adversaries that observe them.

      Direct. X. Trust God, and live by faith; and then you will find no 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 atheists. 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 hungry 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?" Rom. viii. 28. And do you believe, that the godly are more than conquerors; when they are killed all day, and counted as sheep unto the slaughter? ver. 32-35. And do you believe, that it is cause of exceeding joy, when for the sake of righteousness you are hated and persecuted, and all manner of evil is falsely spoken of you? Matt. v. 10-12. 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 promised 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," 1 Pet. iv. 12, 13. 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.57 Paul saith, he "took pleasure in persecutions," 2 Cor. xii. 10. 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 the poor labouring people are very apt to speak of the rich, as sober men speak of drunkards; as if their very estates, and dignity, and greatness, were a vice.58 And it is very much to flatter their own conscience, and delude themselves with ungrounded hopes of heaven. When they have not the spirit of regeneration and holiness, to witness their title to eternal life, they think their poverty СКАЧАТЬ