2. There are such relations as are political, designed for the good of
mankind, living together as members of the same common-wealth, in which
every one has a right to his civil liberties, which are to be enjoyed by
one, and defended by the other; of this sort is the relation of
magistrates and subjects.
3. There is a relation founded in mutual compact and agreement,
respecting things to be done, on the one side, and gratifications to be
allowed, on the other; of this kind is the relation between master and
servant. The only difficulty that arises from the account we have of the
obligation of persons to give honour to others, respects superiors
honouring inferiors. For the understanding of which, let it be
considered,
(1.) That superiors are not obliged to shew the same marks of honour to
their inferiors, as inferiors are bound, by the laws of God and nature,
to express to them. Nevertheless,
(2.) There is a duty which the greatest owe to the least; and there is
also a degree of honour, which the lowest of men, as reasonable
creatures, or Christians, have put upon them by God; and this is to be
regarded by those who are, as to their condition in the world, superior
to them.
(3.) The meanest and lowest part of mankind, are, in many respects,
necessary and useful to those who are much their superiors; and are to
be regarded by them in proportion thereto. And the performing the duties
which such owe to them, is called an honouring them.
IV. We have, in another of the answers we are explaining, an account of
the honour which inferiors owe to their superiors. Here it will be
necessary for us to premise some things concerning the measure of
submission and obedience which inferiors owe to superiors, of what kind
soever the relation be. As,
1. When the authority God has invested superiors with, is abused, and
the highest end of all sort of government, to wit, the glory of God, and
the good of mankind, can never be attained, nor is, indeed, designed; or
when the commands of superiors contradict the commands of God, we are to
obey him rather than men, Acts iv. 19.
2. If we cannot obey the commands of superiors, as being unjust, we must
pray that God would interpose, direct, and over-rule their authority,
that it may not be abused by them; or become a snare, or an occasion of
sin, to us.
3. Though we cannot yield obedience to them, in those things that are
contrary to the laws of God, this does not discharge us from our
obligation to obey their commands, in other things, agreeable thereunto;
since we are not to suppose that the abuse of their authority in some
instances, divests them of it in all respects.
V. We shall now proceed to consider the duties which inferiors owe to
their superiors. And,
1. That of children to parents. This is founded on the law of nature, as
under God, they derive their being from them; and they are obliged
thereunto, from a sense of gratitude for that love, tenderness, and
compassion which they have shewn to them. Therefore the apostle says,
that _this is right_, Eph. vi. 1. that is, equitable, and highly
reasonable; and elsewhere, that it is _well-pleasing unto the Lord_,
Col. iii. 20. This duty includes in it several things.
(1.) They are sometimes to shew the regard they have to them by outward
tokens of respect. Thus Solomon, though his character, as a king,
rendered him superior to all his subjects; yet he expressed a great deal
of honour by outward gestures to his mother; when she went to him to
speak in the behalf of Adonijah: it is said, that ‘the king rose up to
meet her, and bowed himself unto her, and sat down on his throne, and
caused a seat to be set for the king’s mother; and she sat on his right
hand,’ 1 Kings ii. 19.
(2.) They ought to be ready to do them any acts of service, which are
not unlawful or impossible, when commanded by them. Thus Joseph obeyed
Jacob, when he sent him to see where his brethren were, and what they
were engaged in, Gen. xxxvii. 13. and David obeyed Jesse, when he sent
him to his brethren to the camp of Israel, 1 Sam. xvii. 17, 20. This
service is required more especially of them, while they live with their
parents, are maintained by them, and not, by mutual compact, become
servants to others.
(3.) Another duty which they owe, is, patient submission to their just
reproofs, design for their good. Thus the apostle says, ‘We have had
fathers of our flesh, which corrected us; and we gave them reverence,’
Heb. xii. 9.
(4.) They are to attend to, and comply with, their wholesome advice and
instruction. Thus it is said, _A wise son heareth his father’s
instruction_, Prov. xiii. 1. and, on the other hand, he is branded with
the character of a _fool_ who _despiseth it_, chap. xv. 5. and it is
farther added, _He that regardeth reproof is prudent_.
(5.) Children are to express their duty to their parents, by a thankful
acknowledgment of past favours; and accordingly ought to relieve them,
if they are able, when their indigent circumstances call for it; and
endeavour to be a staff, comfort, and support to them, in their old age.
This is contained in the message which Joseph sent to Jacob, when he
invited him to come down to him into Egypt, Gen. xlv. 9,-11. So when
Ruth bare a son to Boaz, her mother Naomi’s companions blessed her, and
said, _He shall be unto thee a restorer of thy life, and a nourisher of
thine old age_, Ruth iv. 15.
(6.) Children are to pay deference to, and, so far as it concerns the
glory of God, and their own future good, be advised, by their parents,
in disposing of themselves in marriage, or any other important change of
their condition and circumstances in the world. Herein they acknowledge
their authority as superiors, and the care and concern which it is
supposed they naturally have for their welfare, as a part of themselves.
Moreover, by this they pay a deference to their wisdom and judgment, as
being superior in age, and probably, in wisdom, as well as relation. And
this ought to be done out of a sense of gratitude for past favours
received; and prudence will, for the most part, dictate as much,
especially when they depend on them for present, or expect future
advantages from them. This is also an expedient to maintain love and
peace in families, which is oftentimes broken by the contrary practice.
And it may be farther recommended, from the laudable examples hereof in
good men; as Isaac, who submitted to the direction of his father Abraham
herein; and Jacob, Gen. xxiv. who was determined by the consent of
Laban, chap. xxix. Many more instances might be given to the same
purpose. And, on the other hand, Esau’s contrary practice hereunto is
recorded in scripture, as a vile instance of disobedience; _which was a
grief of mind unto Isaac and to Rebekah_, chap. xxvi. 35. And it was,
doubtless, an argument that he had no regard to God or religion.
Nevertheless, this obligation is not without some exceptions; for,
[1.] We do not speak of parents that are so far deprived of judgment,
that they are not fit to determine this matter; nor,
[2.] Such as have divested themselves of the natural affection of
parents, and entertaining an ungrounded prejudice against some of their
children, are endeavouring to expose them to ruin, that they may shew
more kindness to others. These forfeit that right, which is otherwise
founded in nature.
[3.] If parents, by refusing to comply with the desire of their
children, plainly, in the judgment of the wisest of men, obstruct their
happiness, and the glory of God herein. Or, if they have no reason for
their not complying, or the reason given is contrary to the laws of God,
or the common sense of all impartial judges; especially if the affair
took its first rise from them, and afterwards they changed their mind,
without sufficient ground. This, without doubt, lessens, or it may be so
circumstanced, that it wholly takes away the charge of sin in the child,
in acting contrary to the will of his parents, and fastens the guilt on
them.
[4.] The case is vastly different, when applied to children who are so
far from being dependent on their parents, that they depend on them.
Nevertheless, in this case, some deference and respect ought to be paid
to them; and as it is the children’s duty, it may be their interest so
to do; since we can hardly suppose, that parents, who depend on their
children, would oppose their happiness, in an affair that is apparently
contrary to their own interest, if they did not think that they had
sufficient reason for it; which ought to be duly weighed, that it may be
known, whether their advice is expedient to be complied with, or no. And
if in this, or any other instance, children are obliged to act contrary
to the will of their parents; they ought to satisfy them, that it is not
out of contempt to their authority, but a conscientious regard to the
glory of God; and that it is conducive to their happiness, in the
opinion of the wisest and best of men.
2. We shall now consider the duty of servants to their masters. This
depends upon, and is limited by the contract, which first brought them
into that relation, the not fulfilling whereof, renders them guilty of
unfaithfulness. And it is no less an instance of immorality, for them to
rob them of that time, which they have engaged to serve, than it is to
take away any part of their estate. But more particularly,
(1.) Servants ought to behave themselves, in their calling, with
industry, being as much concerned for their masters interest as their
own. Thus Joseph, though a foreigner, and one who does not appear to
have expected any reward for his service, but a maintenance, served
Potiphar. In the like manner Jacob served Laban, though an unjust,
severe and unrighteous master. This may lead us to enquire concerning
the duty of servants, when their masters are froward, passionate, and
unreasonable in their demands, which renders their service very irksome
and unpleasant; but let it be considered in this case,
[1.] That, the master’s passion, which is his sin, ought not to draw
forth the corruption of his servant; for, sin indulged by one, is no
excuse for its being committed by another. The apostle Peter supposes
the case under our present consideration, and gives this advice;
_Servants be subject to your masters with all fear; not only to the good
and gentle, but also to the froward_, 1 Pet. ii. 18.
[2.] If the master’s demands are unreasonable, the servant must know the
extent of his contract and obligation, which he must, in justice, fulfil
_as unto Christ_, Eph. vi. 5,-8. And, as for those services that are
reckoned unreasonable, and not agreeable to the contract. These, if
demanded, are rather to be referred to the determination of others,
since persons are apt to be partial in judging in their own cause.
There seems, indeed, to be an exception to this, in some instances,
which we find in scripture, of the unlimited obedience of servants under
the ceremonial law, which was not founded in, nor the result of any
contract between their masters and them; accordingly we read, that
persons became servants,
_1st_, Through poverty; by reason of which, they sold themselves for the
payment of debts. In this case there was a kind of contract, indeed; and
the service to be performed ought, (pursuant to the law of God and
nature,) to have been agreeable to, and adjusted by the value of the
debt contracted.
_2d_, Prisoners taken in war, were treated as servants, and, as such,
sold to others. In this case, all the children that were born to them,
during their servitude, were the property of the master; and these are
called home-born servants, who had not so much liberty allowed them as
when they were servants by mutual compact, as is most common among us;
in which case both parties are bound by this agreement.
3. We proceed to consider the duty of the members of a common-wealth, or
body-politic, to their lawful magistrates, as the apostle says, _Let
every soul be subject unto the higher powers_, Rom. xiii. 1. Here we may
observe,
(1.) The necessity and the end of civil government. This will appear, if
we consider mankind in general, as prone to be influenced by those
passions, which are not entirely under the conduct of reason, and, if no
check were given to them, would prove injurious to societies. We may
also observe, that God has, in his law, ordained certain punishments to
be inflicted, with a design to restrain those corruptions, and to keep
the world in order. And that this end may more effectually be answered,
it is necessary, that some should be set over others, to administer
justice, in chastising the guilty, and defending the innocent; otherwise
the world would be filled with confusion, and men would commit sin with
impunity; and more resemble brute creatures than those that are endowed
with reason, and as such, capable of moral government; as it is said
when _there was no king in Israel, every man did that which was right in
his own eyes_, Judges xxi. 25.
We proceed now to consider the advantage of civil government. It is in
itself a blessing to mankind, when it does not degenerate into tyranny.
So that good magistrates are a great instance of divine favour to a
nation; as the queen of Sheba said to Solomon, _Happy are thy men, and
happy are these thy servants which stand continually before thee, and
hear thy wisdom. Blessed be the Lord thy God, which delighted in thee,
to set thee on his throne, to be king for the Lord thy God. Because thy
God loved Israel, to establish them for ever, therefore made he thee
king over them, to do judgment and justice_, 2 Chron. ix. 7, 8. And it
is included among the blessings of the gospel-state, that _kings should
be their nursing fathers, and their queens their nursing mothers_, Isa.
xlix. 23. Such are said, as David was, to be _raised up, to fulfil the
will of God_, Acts xiii. 22.
Nevertheless, civil government may be so administered, that it may cease
to be a blessing to the subjects. Thus Samuel describes the miserable
estate of a people, whose kings endeavour to establish their own
greatness by enslaving and plundering their subjects _taking their sons_
and _daughters_ by force, to be their servants; seizing their _fields_,
their _vineyards and olive-yards, and the tenth of their increase_;
which would oblige them to _cry unto the Lord, because of their
oppression_, 1 Sam. viii. 11,-18. And we have an instance of this in
Rehoboam, who was herein as remarkable for his want of conduct, as his
father was for his excelling wisdom. His rough and ill-timed answer to
his subjects, in which gave them to expect nothing else but oppression
and slavery, issued in the revolt of the ten tribes from his government,
1 Kings xii. 13, 14.
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.