Part 66

From this different method of the administration of civil government, whereby it rendered either a blessing or an affliction to the subjects; we may infer,

[1.] That when that which is in itself a blessing, is turned into a curse, this may be looked upon as a punishment inflicted by God, for the iniquity of a people. Thus he says, _I gave thee a king in mine anger, and took him away in wrath_, Hosea xiii. 11.

[2.] We have great reason to be well-pleased with, and to bless God for the government we are under, as not being exposed to the slavery that some other nations are; who have no laws, but what result from the arbitrary will of their prince; and who can call nothing they have their own. This should make us prize the liberties we enjoy; and be a strong motive to us to give due and cheerful obedience to our rightful and lawful sovereign, and all magistrates under him, who rule in righteousness, and are a terror to evil doers, but a praise to them that do well.

[3.] This affords matter of reproof to the restless tempers of those, who are under the mildest government; which is administered beyond all reasonable exception, our enemies themselves being judges, who would confess the same, were they not blinded with prejudice; which puts them upon betaking themselves to railery, instead of better arguments. These are reproved by the apostle, who speaks of some _that walk after the flesh, in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil, even of dignities_, 2 Pet. ii. 10. This leads us

To consider the honour that subjects owe to their lawful magistrates. Accordingly,

_1st_, They are highly to resent, and endeavour, in their several stations and capacities, to check the insolence of those who make bold with the character, and take the liberty to reproach their magistrates in common conversation; which is directly contrary to the law of God; that says, _Curse not the king, no, not in thy thought, and curse not the rich in thy bed-chamber. For a bird of the air shall carry the voice; and that which hath wings shall tell the matter_, Eccles. x. 20.

_2dly_, We are to support the honour of government, by paying those tributes which are lawfully exacted. Thus the apostle says, _Render to all their due; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour_, Rom. xiii. 7.

_3dly_, We are to pray for a blessing from God, on the administration of our civil governors, that it may be under the divine direction, and tend to answer the great ends of government, viz. the glory of God, and the welfare of the subject. And here I cannot but observe, that no one on earth has a power of discharging subjects from their obedience to their lawful governors, who endeavour to rule them according to the laws of God and nature, and those fundamental constitutions that are agreeable thereto. Therefore it is a most detestable position advanced by the Papists, that the pope has a power to excommunicate and depose sovereign princes; though it does not appear that he has received any such authority from Christ, but herein intermeddles with a province that does not belong to him. For princes do not receive their crowns from him; and therefore are not to be deposed by him. In opposition hereunto, it may be alleged,

_1st_, That this is directly contrary to the temper of the blessed Jesus, and of the apostles, and primitive Christians; who did not encourage their followers to depose Heathen kings and emperors; but on the other hand, exhorted them to _submit to them in all things_, consistent with the glory of God, and the good of mankind; _not only for wrath, but for conscience sake_, ver. 5.

_2dly_, The church has no temporal sword committed to her, all its censures being spiritual. Temporal punishments are left in the hands of the civil magistrate; concerning whom, the apostle says, that _he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doth evil_, ver. 4. On the other hand, when speaking concerning those, who have the government of ecclesiastical matters committed to them, he says, _The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds_, 2 Cor. x. 24.

The arguments generally used by the Papists, to support the cause of rebellion, and their usurped power to depose magistrates, who are not of their communion, are very weak, and most of them, such as may easily be answered; as,

1. When they allege the commission given by Christ, to Peter, _Feed my sheep_, John xxi. 17. They pretend, that to feed, is the same as to govern; and that this implies a power of punishing; which they suppose to be so far extended, as that the bishop of Rome may depose sovereign princes, as occasion offers; and that this power was given to Peter and his successors, which the popes of Rome pretend to be.

But to this it may be replied; that this commission given by Christ to Peter, to _feed his sheep_, imports his feeding them with knowledge and understanding, and not lording it over God’s heritage. Thus our Saviour says, _The kings of the Gentiles exercise lordship over them; and they that exercise authority over them, are called benefactors. But ye shall not be so; but he that is greatest among you, let him be as the younger; and he that is chief as he that doth serve_, Luke xxii. 25, 26. Moreover, their pretence that the bishops of Rome are Peter’s successors, contains a claim of what they have not the least shadow of right to; and is, indeed, to place them in Peter’s chair, who are the greatest opposers of his doctrine.

2. Another argument they bring, tending to overthrow the power of the civil magistrate, is, that, as the soul is more excellent than the body, and its welfare to be preferred in proportion thereunto; so the church is to take care of the spiritual concerns of mankind, to which all temporal concerns are to give place; therefore its power is greater than that of the civil magistrate.

_Answ._ To this it may be replied; that this similitude does not prove the thing for which it is brought; and though it be allowed, that the soul is more excellent than the body; yet its welfare is not to be secured by inflicting corporal punishments, such as persecutions and massacres; which, to abate and encourage, is to cast a reproach on religion; and it will tend very much to weaken the interest of Christ in the world.

Moreover, the magistrate is ordained by God, to defend the religious as well as civil liberties of his subjects; which is included in the apostle’s exhortation; let prayers be made _for kings and for all in authority; that we may lead a peaceable and quiet life in all godliness and honesty_, 1 Tim. ii. 2. and elsewhere we are exhorted, to _submit to governors, as unto them who are sent by the Lord, for the punishment of evil doers, and for the praise of them that do well_, 1 Pet. ii. 14.

3. There is another argument which they make use of, taken from Azariah the priest’s opposing king Uzziah, for intruding himself into the priest’s office, in burning incense in the temple. Thus it is said, in 1 Chron. xxvi. 16-18. that ‘when he was strong, his heart was lifted up to his destruction. For he transgressed against the Lord his God, and went into the temple of the Lord, to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him four-score priests of the Lord, that were valiant men. And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense. Go out of the sanctuary, for thou hast trespassed, neither shall it be for thine honour from the Lord God.’ To support their argument, taken from this scripture, they observe, that the priests, who went in with Azariah, are said to be _valiant men_, and so ready to commit any hostilities against the king. Azariah also threatens him, when he tells him, _It should not be for his honour_; and peremptorily commands him, to be gone out of the temple. This they suppose, is a flagrant instance of the power of the church over the civil magistrate, in all those things that interfere with what is sacred.

But to this it may be replied;

(_1st_,) That Uzziah’s sin, according to the law of that dispensation, was very great, and against an express command of God, who had ordered, that none should officiate in the priest’s office, but those who were of the family of Aaron.

(_2dly_,) Azariah, and the rest of the priests, did not attempt to depose him, but to prevent his going on in his sin; which would not be for his honour, as the high-priest tells him. And this he says, not in a menacing way, as signifying that he would inflict some punishment on him; but as declaring what God would do against him, that would tend to his dishonour for this sin.

(_3dly_,) Though the high-priest, in God’s name, commanded him to go out of the sanctuary; yet he did not lay violent hands on him, at least, till the leprosy was seen upon him. Ver. 27. ‘And Azariah the chief priest, and all the priests looked upon him, and behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him.’ This they did, because a leper was not, according to the law of God, to enter into the congregation, inasmuch as he would defile it.

(_4thly_,) He was not properly deposed; but, by this plague of leprosy, rendered incapable of reigning; and therefore ‘he lived alone,’ ver. 21. ‘in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land.’ This was agreeable to the law of God, touching the leper, in which it is said, that ‘all the days wherein the plague shall be in him, he shall be defiled; he is unclean: he shall dwell alone, without the camp shall his habitation be,’ Lev. xiii. 46. It may farther be observed, that his son managed the affairs of the kingdom for him; so that the use which is made by the Papists of this scripture, to give countenance to their doctrine of deposing princes, is foreign to the true sense thereof.

4. There is one more scripture-example which the Papists bring, whereby they defend their practice, not only of deposing, but murdering princes; and that is in 2 Kings xi. 15. _But Jehoiada the priest commanded the captains of the hundreds, the officers of the host, and said unto them, have her forth without the ranges; and him that followeth her, kill with the sword. For the priest had said, let her not be slain in the house of the Lord._ But to this it may be replied,

[_1st_,] That Athaliah was plainly an usurper, not only by reason of her sex, since a woman was not to reign over Israel, or Judah: But she killed all the seed royal, to establish herself in the throne, except Joash, who escaped, being hid from her fury, in an apartment belonging to the temple, 2 Chron. xxii. 11.

[_2dly_,] What Jehoiada did in deposing her, was not only with a good design to set up the lawful heir; but it was done by an express command of the Lord, chap. xxiii. 3.

[_3dly_,] Joash was proclaimed, and anointed, and universally owned as king by the people, before Athaliah was slain, 2 Kings xi. 12,-14.

VI. We are now to consider the sins of inferiors against their superiors. These are expressed in general terms, in one of the answers we are explaining; namely, neglecting the duties we owe to them, envying at, and contempt of their persons, places, and lawful counsels and commands, and all refractory carriage, that may prove a shame and dishonour to their government; but, more particularly, inferiors sin against their superiors.

1. In divulging their secrets; and that either as to what respects the affairs of their families, or their secular callings in the world.

2. In mocking, reproaching, or exposing their infirmities. Thus it is said, _The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it_, Prov. xxx. 17.

3. In endeavouring to make disturbance or disorders in families, or the common-wealth, through discontent with their station as inferiors, or a desire to rule over those to whom they ought to be in subjection.

4. Servants sin, in neglecting to fulfil their contract, or do the service which they engaged to perform, when they first entered into that relation. Or when they are only disposed to perform the duties incumbent on them, when they are under their master’s eye, having no sense of common justice, or their obligation to approve themselves to God, in performing the duties they owe to man. Thus the apostle exhorts servants, to _be obedient to them which are their masters, with fear and trembling, in singleness of heart, as unto Christ. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart_, Eph. vi. 5, 6.

5. Children sin, by being unnatural to their parents, who refuse or neglect to maintain them if they need it, especially when they are aged; whereby they will appear to have no sense of gratitude, for past favours, nor regard to that duty which nature obliges them to perform.

Quest. CXXIX., CXXX., CXXXI., CXXXII., CXXXIII.

QUEST. CXXIX. _What is required of superiors towards their inferiors?_

ANSW. It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul, and body; and by grave, wise, holy, and exemplary carriage, to procure glory to God, honour to themselves, and so to preserve the authority which God hath put upon them.

QUEST. CXXX. _What are the sins of superiors?_

ANSW. The sins of superiors are, beside the neglect of the duties required of them, and inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counselling, encouraging, or favouring them in that which is evil, dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly, careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or any way dishonouring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behaviour.

QUEST. CXXXI. _What are the duties of equals?_

ANSW. The duties of equals are, to regard the dignity and worth of each other, in giving honour to go one before another, and to rejoice in each others gifts and advancement, as in their own.

QUEST. CXXXII. _What are the sins of equals?_

ANSW. The sins of equals are, beside the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement or prosperity one of another, and usurping pre-eminence one over another.

QUEST. CXXXIII. _What is the reason annexed to the fifth Commandment the more to enforce it?_

ANSW. The reason annexed to the fifth Commandment, in these words, [_That thy days may be long upon the land, which the Lord thy God giveth thee_] is an express promise of long life and prosperity, as far as it shall serve for God’s glory, and their own good, to all such as keep this Commandment.

1. We are to consider the duties which superiors owe to their inferiors. Whatever circumstance of advancement one has above another in the world, this is a peculiar gift of God, and should not give occasion to that pride of heart which is natural to fallen man, which puts him upon casting contempt on those who are below him; much less should they oppress others, who are in a lower station of life than themselves; but should endeavour to do good to them, and thereby glorify God. And, indeed, as every relation is mutual, and calls for its respective duties, so that superiors expect the duty which belongs to them, from inferiors; it is equally just and reasonable that they should not neglect those duties which they are obliged to perform to them; though they be of another nature, different from those which they demand from them. Here we shall consider,

2. The duty of parents to children. This not only includes in it the using their utmost endeavours to promote their worldly advantage, as to what respects their present or future condition in life; but they ought to have a just concern for their spiritual welfare, which is a duty very much neglected, though it be incumbent on all parents, and will be performed by those who have a sense of God and religion upon their spirits; this the apostle calls _bringing them up in the nurture and admonition of the Lord_, Eph. vi. 4. When children are first capable of being instructed; or when they first take in the knowledge of common things; then it is the parent’s duty to instil into them those things that are spiritual. It is, indeed, a difficult matter to speak to them about divine things, so as to lead them into the knowledge thereof; and it requires a great measure of wisdom and faithfulness in them. One of the first duties that they owe to them, is acknowledging God’s right to them, putting them under his care, giving them up to him, hoping and trusting in Christ, that he will bestow on them the saving blessings of the covenant of grace, and that in their early age of life. Moreover, since children soon discover themselves to have a corrupt nature: This ought to be checked and fenced against, as much as it is in our power: Since all habits of sin are of an increasing nature, and though it be difficult to prevent them; yet we shall find it much more so to root them out.

Now that we may instil into the minds of children, the principles of religion, as soon as they are capable of receiving instruction, let it be observed,

(1.) That parents must take great care that they neither speak nor act any thing before their children, which may tend to corrupt their minds, or afford a bad example, which it would be of pernicious consequence to them to follow; nor ought they to suffer those passions to break forth, which may render them mean and contemptible in the eyes of their children; or give them occasion, by their example, to indulge the same passions.

(2.) They must take heed that they do not exercise severity for trifles, or those inadvertencies which children are chargeable with, on the one hand; nor too much indulge them in that incorrigibleness and profaneness which they sometimes see in them, on the other.

(3.) They must separate from them all companions, or servants, from whom they may imbibe the principles of sin, and oblige those who have the immediate care of their education, to instil into them the principles of religion, and, at the same time, to recommend to them, the pleasure, beauty, and advantage of holiness in all, but especially in young ones.

(4.) The examples which we have, either in scripture, or our own observation in the world, of those who have devoted themselves to God, and been religious betimes, is to be frequently inculcated, for their imitation, with all the affecting and moving expressions that it is possible for them to use, and with a particular application thereof to their case; and, on the other hand, the miserable consequences which have attended persons neglecting to embrace the ways of God in the days of their youth, and the sore judgments which often ensue hereupon; as it is said, _His bones are full of the sin of youth_, Job xx. 11.

(5.) Reproofs for sin are to be given, with a zeal and concern for the glory of God; and yet with that affection as may convince children, that in those things, in which they are ready to think their parents their enemies, they appear to be their greatest friends.

(6.) They, who have the care of children, ought to take heed, that they do not lead them into, or give them occasion, to rest in, a formal, or external appearance of religion, on the one hand; nor, on the other hand, are they to use any methods which may induce them to think, that, a burden, or a reproach, which they ought to esteem their delight and honour.

(7.) Those opportunities are more especially to be embraced, when instructions are most likely to be regarded by them; as when they are inquisitive about divine things. This should give the parent occasion to be particular in explaining them to them. Thus God commands Israel, _when thy son asketh thee in time to come, what mean the testimonies and the statutes, and the judgments; which the Lord thy God commanded you?_ to _say unto him, we were Pharaoh’s bondsmen_, Deut. vi. 20, 21. and so they were to relate to them those dispensations of providence towards them, that gave occasion to these statutes which he had appointed.

(8.) Parents should let their children know, that their obedience to God’s commands, will always entitle them to the greatest share in their affection, that this may be a motive and inducement thereunto.

2. We are now to consider the duty which masters owe to their servants. And,

(1.) They ought to recommend the good ways of God to them, endeavouring to persuade them to be religious; and, by their exemplary conversation in their families, whereby they adorn the doctrine of God our Saviour, in all things, afford them an additional motive hereunto.

(2.) They should encourage religion in their servants, as well as diligence and industry. For, as the one tends to their advantage, to whom their service is due; the other tends to the glory of God, and the good of their souls, who are found in the practice of it.

(3.) Masters should endeavour to instruct their servants in the principles of religion, especially if ignorant. And,

(4.) They should allow them sufficient time for religious duties; which, if needful, ought to be taken out of that time, wherein they would otherwise be employed in their service: And this they ought to do, as considering, that the best Christians are like to make the most faithful servants.

3. We are now to consider the duty of magistrates towards their subjects. This consists,

(1.) In their endeavouring to promote their liberty, safety, and happiness, by the justice and clemency of their administration. Thus it is said, _He that ruleth over men must be just, ruling in the fear of God_, 2 Sam. xxiii. 3. By this means they will lay their subjects under the highest obligation to duty and obedience; and the respect which they have from them, will render the station, in which they are, more agreeable.

(2.) They ought to defend the rights of subjects, when injured, against their oppressors; that they may appear to be, as it were, their common fathers, to whom they have recourse in all difficulties, and find redress.

(3.) They ought to encourage and support the common design of Christianity, by suppressing irreligion and profaneness, and every thing which is a scandal to the Christian name, or a reproach to a well-ordered government. This leads us,

II. To consider the sins of superiors. These sin in their behaviour towards their inferiors,