Exposition on the Ten Commandments, Commentary on commandments · Commandment 5 (1 of 3)
THE FIFTH COMMANDMENT.
Honour thy Father and thy Mother, that thy Days may be long upon the Land which the Lord thy God giveth thee.
THE whole Sum of Practical Religion, consists either in those Duties which immediately concern the Worship and Service of God, or those which immediately concern our converse with, and demeanour towards Men. Both are compendiously prescribed in the Decalogue: The former Sort in the first; The latter in the second Table of the Law. I have already according to my designed Method, finish'd the Exposition of the four Precepts of the first Table, and have discoursed to you, both concerning the internal, and also the external Worship of God. It remains now in pursuance of this Work, to pass unto the Consideration of the Duties and Precepts of the second Table, all which do concern Man, as their primary and immediate Object.
But here by the way, let us observe the distance that God puts between Himself and Us. We are, as it were, set at an other Table from him, as being infinitely inferiour to his great and glorious Majesty. First he prescribes what concerns Himself, and then what concerns Us, which teacheth us,
First; That in all our Actions, whether Civil or Sacred, God ought principally to be regarded, his Glory ought to be our highest aim and end. This we are to seek in the first place; and for the sake and interest of this, to promote the Good and Benefit of Men. This therefore condemns those who disturb and pervert the Order of the Law, and instead of serving Men out of respect to God, serve God merely out of respect to Men.
Secondly; This teacheth us to observe our due distance from God: He challengeth all possible Reverence from us, insomuch that he will not permit so great a Disparagement to his Honour, as to have his Concerns intermingled and blended with ours, no not in the same Table. And this checks the Insolence of those who dare to rush in upon God with that malapert Sauciness which is too common among some brain-sick People in our days, who think that Communion with God consists in a familiar Rudeness; and that they never draw near enough unto him, unless they run upon his very Neck.
But this only by the way.
Now in this second Table are contain'd six Precepts, all of them injoyning our Duty towards Man; and he may be considered either as our Superiour, our Equal, or our Inferiour. Our Duty towards our Superiours and Inferiours (which are Correlates) is prescribed in the first of these six which I have now read unto you, and our Duty towards our Equals in the other five; all which do respect our Neighbour, either,
In his Person: or,
In the exterior Gifts of Wealth and Credit.
His Person is to be considered, either
Naturally, or
Mystically.
Naturally, as he is in himself and his own Person: And so the Sixth Commandment provides for his Security, Thou shalt not kill.
Mystically, as he is in the State of Marriage, which of two makes one Flesh; and so Care is taken for him in the Seventh Commandment: Thou shalt not commit Adultery.
If we consider him in respect of his external Gifts of Wealth and good Name, so we shall find that the first is fenced about and secured by the Eighth Commandment; Thou shalt not steal.
His Credit and good Name is secured by the Ninth; Thou shalt not bear false Witness against thy Neighbour.
And because the Violation of these Laws by outward and flagitious Acts proceeds from the latent Wickedness and Concupiscence of the Heart, therefore God, who is a Spirit, and whose Law and Authority can reach even to the Soul and Spirit, hath not only prohibited the gross Perpetration of these Crimes, but hath strictly forbidden the inward and secret intention of them, charging us not to harbour so much as a Thought or Desire towards them, in the Tenth Commandment, Thou shalt not covet.
In the due performance of all these consists the observance of that second great Command, Mat. 22.39. Thou shalt love thy Neighbour as thy self.
I shall begin with the first of these, Honour thy Father, and thy Mother, which respects the mutual Duties of Superiours and Inferiours.
And here we have a Precept and a Promise.
The Precept is to honour them.
The Promise, that thy Days may be long upon the Land which the Lord thy God hath given thee.
Now here we may (as formerly we have done) observe a Ray of the Infinite Wisdom of God in the Orders and Method of this Commandment. For after he had prescribed Laws for his own Honour, his next Care is for the Honour of our Parents, because they are next under God, the Authors and Original of our Lives and Beings. God indeed is properly and primarily our Father, and of him is the whole Family in Heaven and Earth named, that is, of him they are and subsist; in him we all live, and move, and have our Beings. Earthly Parents do but convey to us that being which God had beforehand laid up in store for us. And therefore when our Saviour bids us to call no Man Father upon Earth; Mat. 23.9.for one is our Father which is in Heaven: This must not be understood, as tho we ought not to give that Name and Title of Father to those who are our earthly Parents, the Fathers of our Flesh, as the Apostle stiles them, Heb. 12 2. But only that their Paternity is not so original, nor so absolute as God's, who is the Father of our Spirits; who not only forms the Mass of our Bodies by his secret and wonderful Artifice, but creates our Souls, and by his Breath kindles in us such Sparks of Ethereal Fire as shall never be quench'd nor extinct to all Eternity. And therefore tho we owe to the Fathers of our Flesh Honour and Reverence, as they are the Instruments of our Beings, yet we owe much more unto God, even unlimited and boundless Respects and Obedience, who is the prime Cause and Author of them. But indeed this word [Father] hath also another sense in our Saviour's Speech. For the Jews were wont to call their Doctors and Instructors, by the Name of Fathers, and gave up themselves, without Hesitation or Contradiction, to believe and follow their Dictates.
Now when our Saviour bids us to call no Man Father on Earth; his meaning is, that we must not so mancipate our selves either to the Commands or Doctrine of any Man, as to prejudice the Authority which God, the great and universal Parent of all things challengeth over us; but still our Obedience to their Injunctions, and our Belief of their Instructions, ought to be cautioned with a Subordination to the Commands and Notices of the Divine Will: Yet we may call and honour others as Fathers, by yielding them a secondary Respect, subservient to the Honour and Glory of God.
Now this Command of honouring our Parents, is very large and comprehensive; and not to be limited only to the Grammatical Signification of the Word, but extends it self to all that are our Superiours. And that appears, because Honour belongs principally only to God; but secondarily, and by way of Derivation, it belongs also unto those whom God the great King hath dignified, and made as it were Nobles in his Kingdom. For as the King is the Fountain of Honour within his Dominions; so God, who is the universal Monarch of all the World, is the true Fountain of Honour among Mankind, ennobling some above others by Titles and Pre-eminencies which he bestows upon them; and all such Superiors, whom he hath been pleased thus to raise, are to be honoured by us as our Fathers. And therefore,
First; Our Governours and Magistrates are our Fathers, and so to be accounted and reverenced by us. Indeed they are Patres Patriae, the Fathers of their Country: For all Government being at the first Domestick and Paternal, the Father, or chief of the Family, having Power of Life and Death over his Children, necessity at last taught them to devolve both the Care and the Authority of this Charge upon some selected Persons, to whom they committed the Government both of themselves, and theirs. So that Magistrates succeeding in the Place and Office of Parents, are now the publick Fathers, having the same Power devolved upon them which formerly resided in the Fathers of Families. Hence we read that common and successive Name of the Kings of the Philistines, Ahimelech, which signifies the King my Father.
Secondly; The Master of a private Family is likewise a Father, and that not only with respect unto his Children, but to his very Servants: And therefore, 2 Kings 5.13. we find that Naaman is called Father by his Servants, My Father, if the Prophet had bid thee do some great thing, &c.
Thirdly; A Teacher in any Art, Science, or Invention, is likewise called a Father. Thus Gen. 4.20, 21. Jabal is said to be the Father of such as dwell in Tents, and Jubal to be the Father of such as handle the Harp and Organ.
Fourthly; A Superiour in Wisdom and Counsel is likewise called a Father. So in Joseph's Speech, Gen. 45.8. God hath made me a Father to Pharaoh.
Fifthly; The Ministers of the Gospel have likewise the honourable Titles of Fathers conferred upon them. And that both because indeed they are superiour to the People in things appertaining unto God, having the Dispensation of the Grace of the Gospel committed unto them; and because likewise through the Concurrence of the Spirit's Operation with their Ministry, they beget Souls unto Jesus Christ. Thus St. Paul tells the Church, 1 Cor. 4.15. that he was their Father, having begotten them through the Gospel. And therefore we have great reason to magnify our Office, in the Execution and Performance of which we ought to demean our selves as Fathers, with all Gravity and Authority; and to let these know whose petulant Affronts and Scorns tend to the vilifying both of our Persons and Functions, that they despise not us only, but Jesus Christ who hath sent us, and the eternal Father who hath sent him. So he himself hath told us, Luke 10.16. He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.
Sixthly; Superiours in any Gift of Divine Providence, whether of Riches, or of Age, or of Knowledg, and the like, are to be reverenced and honoured by us as Fathers; so 1 Tim. 5.1, 2. The Elders intreat as Fathers, and the elder Women as Mothers.
So that you see how large and copious this word Father is, taking in many other Relations and States of Men besides these to whom it is now commonly applied.
Here then, in opening to you the sum of this Commandment, I shall endeavour to shew you what are the mutual and reciprocal Duties of these following Relations;
First, Of natural Parents, and their Children.
Secondly, Of Magistrates supream and subordinate, and their Subjects.
Thirdly, Of Husband and Wife; for there likewise is a Superiority resident in the one, and Obedience due from the other.
Fourthly, Of Masters and Servants.
Fifthly, Of Ministers, and the People committed to their Charge.
Sixthly, The Duties of those who have a Superiority either in the Gifts of God's Grace, or of his Bounty towards those that are inferiour to them; and of theirs reciprocally towards those that excel.
For all these are Fathers, and Honour is required to be given them by virtue of this Command.
I know I am now entering upon a Work, which to many will be very harsh and unpleasing. For, as there is nothing wherein the Truth and Power of Godliness, and the very Life of Religion is more concern'd, than a conscientious Performance of relative Duties; so there is nothing that grates and jars more upon the Spirits of Men, than to be put in mind of, and reproved about these Duties which are of such common and daily occurrence in the whole Course of our Lives. Yet I beseech you lay your Prejudices and Affections under the Authority of God's Word, and be perswaded to believe these Things to be exceeding weighty and momentous, (how plain soever they may be) which not only the Light and Law of Nature dictates unto us, but the Spirit of God hath been pleased frequently to recommend in the Holy Scriptures, yea more frequently, and more expresly, than any other Duties whatsoever.
I shall therefore begin first, with the mutual Duties of Parents, and Children. And here I shall speak,
1st. Of the Honour that is due to Parents from their Children.
2ly. And then what Parents are obliged to do for their Children.
1. For the former of these, the Command saith, Honour thy Father and thy Mother. Now this Honour which they are to defer unto them, consists in these four things, Reverence, Obedience, Retribution and Imitation.
1. Children are to reverence their Parents. Now Reverence is nothing but an awful Love, a Fearfulness to offend, out of the Respect we bear them. It is not such a Fear as terrifies, and drives us from the Presence and Company of those whom we dread, for that is slavish and tormenting; but a genuine, sweet, and obliging Fear; a fearful Esteem and Veneration; a Fear that will ingage us to attend on them, to observe and imitate them, and to abstain from doing any thing that might grieve or trouble them.
Now this Reverence which we owe our Parents, is wont to express it self outwardly by two Things, Speeches, and Gestures.
First, Our Speeches must be full of Respect and Honour, giving unto them the highest Titles that their Quality and Condition will admit. They must likewise be very few, and very humble and submissive. Talkativeness is an Argument of Disrespect, and by the Answers of the Lips, the Heart is tryed and sounded; therefore we find how mildly and reverently Jonathan speaks to his Father Saul, although he were then pleading for his David, and managing the Concernment of his Friend's Life, which was far dearer to him than his own; yet see with what modesty he urgeth it, 1 Sam. 19.4, 5. Let not the King sin against his Servant, against David; for he did put his Life in his Hand, and slew the Philistine, &c. And God blessed a Speech so well temper'd, and so full of soft and melting Oratory, with Success. Yea we find an instance of a disobedient Son in the Parable of our Saviour, Matth. 21. who though he obeyed not the Commands of his Father, yet thought it too shameful a Crime not to give him good Words, and reverend Titles, verse 30. I go, Sir. And certainly it is but fit and meet that we should give them the best and the most obliging Language, who have taught us to speak; and to please them with our Words, who have instructed us how to form them. Yea, that rude and boistrous Language which many of the Sons of Belial use towards their Parents, is so odious and detestable unto God, that he hath in his Law threatned to punish it with the same Punishment, as Blasphemy against himself, Exod. 21.17. He that curseth his Father or his Mother, shall surely be put to Death. And Prov. 20.20. He that curseth his Father or his Mother, his Lamp shall be put out in obscure Darkness.
Secondly; We must likewise shew them Reverence in our Gestures, and comport our selves with all Lowliness and Modesty before them, in bowing the Body, and shewing all other external Signs of respect: So we find, Gen. 48.12. that Joseph, as highly exalted as he was in the Court of Pharaoh, when he brought out his Sons to receive the Blessing of Jacob his Father, he bowed himself with his Face to the Earth. And on the contrary, That an ill-conditioned Look towards a Parent, is severely threatned, Prov. 30.17. 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.
But, secondly; As we must honour them with Reverence, so especially with Obedience, without which all external Reverence is but meer Formality, if not meer Mockery. See that large Charter which God hath given unto Parents, Colos. 3.20. Children, obey your Parents in all things; for this is well pleasing unto the Lord.
Our Obedience to them may be considered either as Active, or Passive; and we are obliged by God's Command to yield them both: Active Obedience, in whatsoever is not contrary to the Will and Law of God; Passive, in whatsoever they impose upon us that is so: And therefore we are to obey our Parents in whatsoever honest Calling and Employment they will set us. David, though destin'd to a Kingdom, is yet by his Father Jesse appointed to keep the Sheep, 1 Sam. 16.11. We ought not, till at last we are emancipated and set free by their Consent, to enter into Wedlock without their Knowledg, or against their Consent. For we find the holy Fathers have still taken the care of the disposal of their Children in this Affair. And the Apostle, 1 Corinth. 7.36, 37. declares, that it is in the Parents Power either to marry their Children, or to keep them in a single estate. But yet no question so, as that Children have still a negative Vote, and ought not to be forced against their own Will and Consent. Yea, so far doth the Authority of a Parent extend, that it reacheth also to the very Garb and Apparel of their Children, who ought to conform themselves therein, according to their Allowance and Direction, Gen. 37.3. But if Parents shall abuse their Authority, by commanding what is sinful, and what God hath contraven'd by his Law and Command; yet Children are not hereby disobliged from Obedience, but only directed to chuse the passive Part of it, and to bear their Wrath and Choler, yea and their Punishments too, with all Patience and Submission. For, as the Apostle speaks, Heb. 12.10. They often-times chasten as after their own Pleasure; and yet we are to give them Reverence; we ought to bear with their Infirmities, whether they be natural, or vicious, and indeavour to hide and cover them from others. And therefore we read what a Curse was laid upon Cham, for disclosing the Nakedness of his Father, Gen. 9.25. And indeed it is a cursed thing to expose the Nakedness and Weakness of our Parents to the Scorn and Derision of others. But this is not all: for,
Thirdly; As we must honour them by Reverence and Obedience, so likewise by Remuneration and Retribution, requiting the Benefits we have received from them, so far as we are able, and they need. This the Apostle expresly enjoins, 1 Tim. 5.4. If any Widows have Children, or Nephews, let them learn first to shew Piety at home, and to requite their Parents; that is, when they are fallen to poverty or decay, or otherwise require Assistance from us, we are obliged liberally according to our Proportion to afford it. And he affirms that this is good and acceptable before God. And therefore we find our Saviour sharply reprehending that unnatural Doctrine among the Scribes and Pharisees, which dispensed with Children from the Relief of their Parents, Matth. 15.5, 6. Ye say, Whosoever shall say to his Father or Mother, It is a Gift by whatsoever thou mayest be profited by me, and honour not his Father or his Mother, he shall be free. Which Place, because it is obscure and intricate, admits of divers Expositions. Some say it was the Doctrine of the Scribes and Pharisees, that although a Man did not honour nor support his Parents, yet he should be guiltless, if he should tell them that he had offered in the Temple a Gift for his and their good, and that therefore they could require no more Relief from him. Others, that it was a solemn Oath among the Jews to swear by the Gift or Offering, which was brought into the Temple, and presented there as a Sacrifice before God; which Oath was obligatory in the highest Degree, whatsoever the Matter of it might be, Matth. 23.18. And the Scribes did teach, that if a Man had sworn thus to his Parents, By the Gift thou shalt have no profit by me, then he was for ever disobliged from relieving them, were their Necessities never so great and urgent. And according to this Exposition, the Words should be thus translated; But ye say, Whosoever saith to his Father or Mother, by the Gift if thou have any Profit by me, (where must be understood some Curse or Imprecation upon themselves, which they did usually express, as, Let me die, or the like) then he shall be free from the Obligation of honouring, that is, of relieving and maintaining his Father or Mother. Which-so-ever Interpretation be most consonant to the corrupt Doctrine of the Scribes, and the corrupt Practice of the Jews, (as I suppose the latter is) our Saviour condemns it for a most vile Hypocrisy, making the Commandments of God of none effect through their Traditions. Certainly it is one of the most unnatural Sins in the World, for Children who have Ability and Opportunity to relieve their necessitous Parents, to suffer them to want a Livelihood, and comfortable Subsistance, who are the Cause and Authors of Life and Being unto their Children.
But, Fourthly; We must honour our Parents, by hearkning unto their good Instructions, and imitating their Godly Practices. So Prov. 6.20. My Son, keep thy Father's Commandment, and forsake not the Law of thy Mother. For although good Instruction be for the matter of it, always to be imbraced from whomsoever it shall proceed, yet when it shall come from a Parent, it obligeth us not only because it is good, but because it is Authoritative; neither are we only to hearken to their Counsel, but also to imitate the holy Examples of our Parents: And therefore it is commended in Solomon, that he walked in the Steps of his Father David.
Suffer me only in a word, to set home this upon the Consciences of stubborn and disobedient Children. Consider what your Demeanour hath been towards your Parents, to whom you owe your Selves, your Lives, your Education. Benefits that can never be repaid them, altho you should undergo all the Hardships imaginable to make an acknowledgment of them. Can you imagine the Cares, the parching Thoughts, the perplexing Fears which your tender Parents are continually distracted with, for your good? And will you so requite their Love, as to despise their Persons, of whom you your selves are a part, and make their very Bowels rebel against them? Certainly were there any Ingenuity of Nature, or the Principles of Reason and Equity not quite spent and extinguished in you, the Love and Solicitude they have exprest for you, would again return unto them, if not in equal Measures, yet in the most ample and acceptable that is possible for you to render. And if there be any of you, who by your Stubbornness and Disobedience, have brought down the gray Hairs of your Parents with Sorrow to the Grave; consider seriously what an unnatural Sin you have been guilty of: and because you cannot now beg Pardon of them, beg Pardon of God, the great and universal Father of all; beg that he would not revenge your Disobedience to your Parents, by the Disobedience of your Children towards you.
Thus you have seen what Duties Children owe unto their Parents. Let us now see what are the reciprocal Duties of Parents towards their Children. For in all unequal Relations, the Superiority rests only in one part, yet the Duty is divided between both.
The Duty therefore of Parents respects either the Temporal or Spiritual Good of their Children, for both are given them in charge.
As for their Temporal Good, two Duties are incumbent upon them, Protection and Provision; and both of these the Law of Nature teacheth them. Do we not see even in brute Creatures themselves, that a strong Parental Affection makes them dare unequal Dangers, and expose their own Lives to the greatest hazard, only to defend their young? We see with what indefatigable Industry they either lead them unto, or bring them in their Food and Nourishment, till they have taught them the Art and Method of providing for themselves, and living at their own finding. And if the instinct and impulse of Nature be so powerful in Irrational Creatures, how much more should it prevail in us, in whom Reason should perfect Nature? and we be the more careful, in as much as the Charge committed to us is more noble? and that it is not a Sparrow nor a Chicken that we are to look after, but a Man, a King of the Universe, designed for great Imployments, and to great Ends, an Heir of the World; and if we fail not in educating him, may be an Heir of Eternal Glory?
First; We owe them Protection, and this their Weakness and Helplessness often calls for at our Hands. How many Diseases and Dangers is their feeble Infancy exposed unto? And in their growing Childhood, want of Care and Experience runs them daily into more. Now Parents are to be their Guards, and by their Skill and Strength fence off those Wrongs and Injuries that threaten them. And in so doing, they perform not only a Parental, but an Angelical Work.Mat. 18.10. Take heed that ye despise not one of these little ones; for I say unto you, that in Heaven their Angels do always behold the Face of my Father which is in Heaven. And if God, the great Father of the whole Family both in Heaven and Earth, hath out of his infinite Tenderness and Compassion, appointed his holy Angels to be their Guardians, that they who attend the Throne of his Glorious Majesty, should likewise attend the Cradles and Beds, and wandering Steps of little Ones; it is not only inhumane for Parents to neglect the Care of their Children, but devilish to do them hurt, or destroy them themselves; the too common Practice of many Wretches, who, to hide and cover their Shame, either abandon or murder the Fruit of their Bowels.
Secondly; As Parents owe their Children Protection from incident Evils, so likewise Provision of Necessaries and Conveniencies according to the Rank and Degree in which the Divine Providence hath set them. And this the Scripture often inculcates, Mat. 7.9, 10. What Man is there among you, whom if his Son ask Bread, will give him a Stone? Or if he ask a Fish, will give him a Scorpion? Intimating unto us, that we are bound to give our Children what is fit for the Sustentation of that Life which they have received from us. And indeed they are our Flesh and our Bone; they are our selves multiplied. Now Nature teacheth us to cherish and nourish our own Flesh, as the Apostle speaketh, Ephes. 5.29. Nay the Apostle hath laid this Charge exceeding high;1 Tim. 5.8. If any Man provide not for his own, and especially for those of his House, he hath denied the Faith, and is worse than an Infidel; and that because even the Infidels and Heathens are taught by the Light and Law of Nature, to make Provision for their own; and this Provision is not only for the present, but our Care is to extend farther; and according to our Ability (bating the Expences of Decency and Charity) we are to take care for their future Subsistence; and if we cannot leave them a Patrimony, we are to leave them an Art and Calling, whereby, through the Blessing of God, they may procure their own Livelihood. So the Apostle, 2 Cor. 12.14. The Children ought not to lay up for the Parents, but the Parents for the Children. And if we must place them out to a Vocation, we must endeavour with all our Prudence to fit it to their Genius and Inclination: for otherwise it will not be a Vocation, but a Vexation unto them all their Days: Still remembring, that if we piously design any unto the Work of the Lord, it should be those who are most pregnant, and whom God hath indowed with the greatest Gifts for so high a Ministration. For it is a Sin very like to that of Jeroboam, who made Israel to sin, to consecrate Priests unto the Lord of the refuse and vilest of the People, and to think those fit enough for the Temple, who through the Deformity of their Body, or the Defects of their Minds, are not fit for a Shop, or for any other Employment.
And so much for those Duties of Parents which concern the Temporal Good of their Children.
But then they are obliged to others of an higher and nobler Nature, which concern their Spiritual Good, and have an Influence into their Eternal Happiness.
And here, their first Duty is to incorporate them into the Church of Christ, by the presenting them to holy Baptism, which is the Laver of Regeneration, and which Jesus Christ hath instituted for the Admission and Initiation of new Members into his Body the Church, and new Subjects into his Kingdom. Nay it is not an empty bare Ceremony, but it is a Seal of the Promise of the Covenant, a Sign of the Grace of the Spirit, and a means appointed to convey it to the Soul. And therefore those Parents are highly injurious to their Children, who either through Carelessness or Contempt, debar them from so excellent and spiritual an Ordinance and Priviledg, yea indeed the only spiritual Priviledg which their Age makes them capable of. What do they else hereby, but put their Children into a worse Condition than the Children of the Jews, who in their Infancy were admitted to the Sacrament of Circumcision, which the Apostle calls a Seal of the Righteousness of Faith? Rom. 4.11. And certainly, if this Seal of Circumcision were broken by the Coming of Christ, and no other were instituted, whereof the Children of Believers under the Gospel might be made Partakers; our Infants then must needs be in a worse Condition than theirs; and Christ's coming into the World hath in this respect rather diminished the Priviledges of the Church, than inlarged them. It ought therefore to be the first and chiefest Care of every Godly Parent, to offer his Children to this holy Ordinance; especially considering that they are Partakers of his sinful and corrupt Nature, that he hath been an Instrument of conveying down along to them the Guilt of the first Transgression, and that Defilement which hath infected the whole Soul; and therefore it is the least that his Charity can do for them, to offer them unto that Remedy which our Saviour hath provided both to remove the Guilt, and cleanse away the Filth of their Natures. For be the Parents themselves never so holy and sanctified, yet their Children are born in their Filth, and in their Blood. And this Austin expresseth by a very apt Similitude;Sicut praeputium quod per Circumcisionem aufertur, manet in iis quos gignunt circumcisi: sicut palea quae opere humano tantâ diligentiâ separatur, manet in fructu qui de purgato tritico nascitur. Aug. Ep. 222. The Chaff (saith he) is carefully separated from the Wheat that we sow; and yet the Wheat which it produceth groweth up with Husks and Chaff about it. So those whom the Holy Ghost hath sanctified and cleansed, yet they produce Children naturally unclean, tho federally holy. And therefore being born within the Promises of the Covenant, their Parents ought to see that the Seal of the Covenant be applied unto them; that is, they derive Corruption from them, they may by them be brought to the means of cleansing and washing.
Secondly; When they are thus initiated and entered into the Church of Christ, another Duty that Parents owe them is, to instruct and admonish them, to educate them in the Fear and Knowledg of God, and this the Apostle expresly enjoyns, Ephes. 6.4. Ye Fathers, bring up your Children in the Nurture and Admonition of the Lord. And so Deut. 4.9. Forget not the things which thine Eyes have seen, but teach them thy Sons, and thy Sons Sons. We find that God gives an honourable Testimony concerning Abraham, and confides in him upon this account, Gen. 18.19. I know Abraham, that he will command his Children, and his Houshold after him, and they shall keep the way of the Lord, to do Justice and Judgment. And Solomon extols his Father David for his Care in instructing him, Prov. 4.3, 4. I was my Father's Son, and he taught me also, and said unto me, Let thy Heart retain my words; keep my Commandments, and live. Now this Instruction must not be nice and critical, but familiar and obvious, teaching them such Fundamental Truths and Principles of Christian Doctrine as are of absolute necessity to be known, and in such a manner as may be most sutable to their Capacity and Discretion. And if Parents would be but careful and conscientious in the performance of this Duty, infusing into their Minds, before they are filled with Vanity, the Knowledg of God, and of Christ, and of Religion; and forming their Wills, whilst they are flexible, to the love of Piety and Vertue; the next Generation would not generally see so much Debauchery in Youth, nor so much Obduracy in old Age, as is now every-where too visible and apparent. By this means the Minister's Work would be half done to his Hands. It would be needful only to feed his Flock with strong Meat, and to press them only to a vigorous and chearful performance of those Duties of Holiness, to which their pious Education made them before inclinable.
Now this way of Instruction is either,
First; By reading to them, or causing them to read the Holy Scriptures, and pointing out to them those Observables which are most agreeable to their Age and Apprehensions. Thus it is said of Timothy, that from a Child he had known the Holy Scriptures. 2 Tim. 3.15.And doubtless he was trained up in that Knowledg by the Care of his Mother, and Grand-Mother, whom the Apostle honourably commends, Chap. 1.5. And,
Secondly; By catechising and instructing them in the Grounds and principal Doctrines of Religion. Indeed a continued Discourse is not so informing, nor doth it fasten and rivet Instruction into young Minds, so well as where it is diversified by Questions and Answers. This makes them Masters of their own Notions, and able to weild and manage them afterwards to their better advantage. And truly this I take to be the very Reason why so many sit grosly ignorant under many Years preaching of the Word unto them, scarce able to give any tolerable account of the very first Principles of the Oracles of God, because they were never educated in this way of Catechising, they were never tried, nor searched, nor the strength of their Memories and Capacities exercised by Questions.
For running and continued Discourses, are like the falling of Rain upon a smooth Rock, where it trickles off as it descends: But Questions and Examinations are like digging of it, and making it fit to retain what is poured upon it. But whatsoever Method you may judg most profitable, yet certainly Instruction in their tender Years, is absolutely necessary to season them betimes with the Knowledg of the Grounds of Religion, and a Love and Veneration of Piety, which will afterwards have a mighty Influence to keep them from being led away either with the Errors, or ungodly Practices of lewd and ungodly Men. Train up a Child in the way he should go: and when he is old, Prov. 22.6.he will not depart from it. For when the Reluctance of corrupted Nature is thus early master'd, and Vertue habituated in them, (as there must be strong Convictions, and Almighty Grace, to break off the long accustomed Habits of Sin: so) there must be very powerful and prevalent Temptations that shall induce such an one, whose Knowledg of God, and Love of Vertue have grown up with him from his Childhood, to turn a Recreant to his former Profession and Practice, and to forget that, before which he can hardly remember any thing; or if through the Violence of Temptation he should be hurried into any Extravagancy and Excess, his Conscience hath a greater advantage to reduce him again, than it hath upon others who are trained up ignorantly and barbarously. It will still pursue him, disturb him in his Sins, and his early Notions of Piety and Religion will imbitter the Sweets which he fancied, and others perhaps find in them; and his Conscience will never leave crying, and clamouring, and threatning, till it bring him back with Tears in his Eyes, and Sorrow in his Heart, and Shame in his Face, to his former regular and unblameable Conversation.
Thirdly; Another Duty which Parents are obliged unto, is not only the giving their Children good Instructions, but good Examples, to set before them the Copies and Pattern of those Vertues which they teach. And this indeed is the most lively and the most effectual way to profit them. Thou who before thy Child blasphemest the Name of God by swearing or cursing, thou who abusest thy self and others by Riot and Intemperance, dost thou expect that ever he should reverence that holy and dreadful Name which thou profanest; or love that Sobriety and Temperance, which thou possibly mayest commend to him in Words, but dost much more forbid it him by thy Deeds? for it is the Glory and Boast of Children to be, and to do, like their Parents. And although there be few so forlornly wicked and utterly abandoned over unto Vice, but that they would have their Children love and practise Vertue, and may perhaps sometimes exhort them thereunto; yet alas, what Effect can empty Words have, when they are contradicted and over-born by Deeds? When the corrupt Nature thou hast given them, shall be improved by the ill Examples thou daily givest them; what avail all thy Exhortations and Admonitions, unless it be to upbraid and reproach thy self, and increase both thine own Condemnation, and theirs too? Even the Heathen Satyrist could say,Juvenal. Maxima debetur puero reverentia; We ought to reverence and stand in aw of Children, that they see nothing vicious or dishonest by us, not so much for the Shame of it as the Example: for there is no Pest so contagious as Vice; the least Converse will serve to rub it upon others, especially your Parents Vice upon their Children, who if they think it not Obedience, and a part of Duty to imitate them, yet cannot but conclude themselves secure both from Reproofs and Corrections. The Practice of Superiours hath certainly a mighty Influence in forming the manners of those who are subject to them; for let them prescribe what Rules, and enact what Laws they please, let their Authority be as great as can be, yet their Example will be far greater than their Authority, and Inferiours will be incouraged by it boldly to transgress, when Shame and Consciousness shall tie up the Hands of those who should punish them. But now when a Godly Parent shall not only with the most tender and affectionate Words that Love can dictate, instruct his Children in the Ways of Holiness, but walk before them in those Ways, not only by Admonitions shew it to be most rational, but by constant Practice shew it to be most pleasant and delightful; certainly that Nature must needs be most deploredly vicious, which can in this case be refractory, and will not go whither both Wind and Tide lead him; whereas others possibly who have only the Breath of good Instructions, are carried away headlong, and drowned in Perdition by the stronger Current of evil Examples.
Fourthly; If neither Instructions nor good Examples will prevail, then Correction and Discipline is necessary, and becomes a Duty, though perhaps it may be as grievous to the Parent to inflict it, as it is to the Child to suffer it. I know there may be, and often is Excess in this kind, when Choler and Passion prescribe the measures of Punishment. This is fierce and inhumane Tyranny, and argues such Parents to be devoid of natural Affection. And this immoderate ungoverned Correction, is so far from profiting Children, that it often-times exasperates them, and makes them the more stubborn and untractable; or else it only dispirits and stupifies them. And therefore the Apostle hath twice cautioned Parents against this provoking way of Discipline; Ephes. 6.4. Ye Fathers, provoke not your Children to Wrath: And again, Col. 3.21. Fathers, provoke not your Children to anger, lest they be discouraged. Yet notwithstanding, where Age and Decency will allow it, and Prudence doth require it, it is sometimes necessary to use the Severity of Discipline; and let not a foolish Fondness here interpose: For certainly God loves his Children with a much more parental Affection, than you can love yours; and yet he tells us, Rev. 3.19. As many as I love, I rebuke and chasten. And the Apostle tells us, Heb. 12.6. Whom the Lord loveth he chastneth, and scourgeth every Son whom he receiveth. If there be not a due Exercise of Discipline and Correction, nothing else can be expected but that our Children will wax wanton with us; and next, rebellious against us. Now this Severity must be used betimes, before Age and Spirit have hardned them against the Fear or Smart of Correction. The wise Man hath told us, Prov. 13.24. He that spareth his Rod, hateth his Son: but he that loveth him, chastneth him betimes.
This is the way;
First, To deliver him from greater Sufferings and Mischiefs that else will follow: Better the Rod than the Tree. Thou mayst, for ought thou knowest, redeem his Life by it, and deliver him from the hand of Justice, and eternal Wrath of God, and save his Soul from everlasting Smart and Torment. So Prov. 23.13, 14. With-hold not Correction from the Child; for if thou beatest him with the Rod, he shall not die: Thou shalt beat him with the Rod, and deliver his Soul from Hell. And,
Secondly, By this course thou shalt bring thy self much Comfort, most likely in his Reformation, or if not in that, yet at least in the Conscience of having performed thy Duty, and done all that lay in thy Power for his good. But what Support and Comfort can that Parent have, who when his Children grow lewd and debauch'd, shall sadly reflect upon it, that it was only his Fondness and foolish Pitty which ruined them? Take this for certain, that as many deserved Stripes as you spare from the Child, you do but lay upon your own Backs; and those whom you have refused to chastise, God will make them severe Scourges to afflict and chastise you.
And these are the Duties which you owe to your Children, immediately respecting their spiritual Good: Initiating them by Baptism, giving them good Instructions, good Examples, and necessary Correction.
There is one Duty more, and it is a very principal one, which respects both their temporal and spiritual Good; and that is, fervent and earnest Prayer to God for them, without which all the rest will be ineffectual. Whenever therefore thou comest unto the Throne of Grace, bring these thy dear Pledges upon thy Heart with thee; earnestly implore of God, that he would own them, and provide for them, as his own Children, that he would adopt them into the Family of Heaven, make them Heirs of Glory, and Coheirs with Jesus Christ; that he would give them a convenient Portion of good things for this Life, that they may serve him with the more Chearfulness and Alacrity, and a large Portion of spiritual Blessings in Heavenly things in Christ Jesus, and at length bring them to the Heavenly Inheritance. And know assuredly, that the Prayers of Parents are very effectual, and have a kind of Authority in them to impetrate and obtain what they sue for. This is the Benediction or Blessing which Holy Fathers in Scripture have bestowed upon their Children; and we find that their Blessing was their Destiny. Thus Jacob blessed his Sons the Patriarchs, and, as it were, divided among them the Treasures of God's Blessings; and God the great Father would not have the Blessing of a Father pronounced in vain, but ratified and fulfilled them in the Success.
And as Parents Blessings have great Influence upon their Children, so likewise have their Curses: and therefore they should beware what they wish or pray aginst them. A rash and passionate Curse is oftentimes direfully fufilled, not only to the Ruin of the Children, but the too late Sorrow and Repentance of the Parents. We know how deep the Curse of Noah stuck in Cham, and all his Posterity. For the Words of a Father are weighty and authoritative even with God himself, and he will not lightly suffer them to fall to the ground, when they are spoken either for, or against those over whom he himself hath given them Power and Authority.
I shall close up this with one Word to those who are Parents. Consider what a great Charge God hath intrusted you with. In your hands is deposited the Hope and Blessing, or else the Curse and Plague of the next Age; your Families are the Nurseries both of Church and State; and according to the manuring of them now, such will their Fruits be hereafter. Consider I beseech you, how you have managed this great Trust: Are your Children like Olive-branches round about your Table, each promising to bring forth good Fruit in their due Season? Have you taken care, by your good Instructions, and good Examples, to form the Lord Jesus in them? Have you taken care, by Correction and Discipline, to cut off all Excrescencies and Superfluities of Naughtiness from them? Or, do they remain still Sons of Belial, wild, rude, unnurtur'd, and disobedient? Certainly God will require an account of them at your hands; for they are his, and only left in your keeping, and to your Education. But alas, the lewd Practices, and the too ripe Sins of young ones, do clearly convince Parents rather to have infused Wickedness into them, than curbed it. And the Wit and Forwardness of their Wickedness beyond their Years, make it evident that they have but borrowed it from your Examples. Beware lest God punish you in them; and punish them for what they have learnt of you, and you in Hell for not better instructing and admonishing of them.
And if any of you have reason sadly to complain of the Stubbornness and Disobedience of your Children, I beseech you seriously to reflect upon the cause of it, and consider whether it may not be justly imputed to thy want of Care in their Education, or to thy bad Examples thou hast given them; or possibly by their Rebellion and Undutifulness towards thee, God justly punisheth thy Rebellion and Undutifulness towards thy Father. I remember a story of a graceless and desperate young Wretch, who being thwarted by his aged Father in some of his lewd Pranks, invaded his gray Hairs, and dragg'd him by them along the ground to the very Threshold of his Door: his poor old Father suffered it silently till then, but then looking pittifully upon him, he said; Son, forbear now and let me go, for I remember I dragg'd my Father to this very place, and there left him; and acknowledged the righteous Judgment of God in so just a Requital. But whatsoever thy Conscience shall suggest to thee to have been a Provocation unto God thus to punish thee, (and certainly it is one of the greatest Punishments that can befal a Man in this World) humbly crave Pardon of him who is thy Father, and beg him that he would be pleased to turn the Hearts of the Children unto their Fathers, and the Hearts of all unto himself.
Thus we have considered the Duties of natural Parents towards their Children, and the Duties of Children reciprocally towards their Parents.
But there is also another Rank of Fathers, and they are Political; Patres Patriae, the Fathers of their Country, unto whom we owe Honour and Reverence by the Obligation of this Command. And these are the Magistrates and Governours that God hath set over us: They are his Deputies and Vice-gerents upon Earth, and the Authority with which they stand invested, is originally in and derivatively from the supream King of Kings, and Lord of all Lords; their Kingdoms are but the several Provinces of his Universal Empire; He hath given them their Patent to be his Lieutenants and Vice-Roys, for by him Kings reign, and Princes decree Justice, Prov. 8.15. Not by his Permission only, but by his Ordinance and Appointment. And whereas a great and conspicuous part of the Image of God consists in his Soveraignty and Dominion, he hath so expresly stampt this Image of his upon them, that for their likeness to him in it, he gives them the same glorious Name by which himself is known; Psal. 82.6. I have said, Josephus l. 2. contr. Appion, applies that of Exod. 22. to the Heathen Gods.ye are Gods; and Exod. 22.28. Thou shalt not revile the Gods, nor curse the Ruler of thy People. And our Saviour tells us, John 10.35. That they are called Gods, because the Word of God came unto them: The Word of God, that is, the Appointment and Commission which they have received from God.
It is observable, that as other inferiour Creatures revere the very Countenance of a Man, and those few Strictures of the defaced Image of God which are still remaining there, and that although they far exceed in Strength, yet dare not (unless enraged) make use of it against their natural, though weaker Lords: So also, that God hath spread such an awe upon the Face of Authority, that a Look or a Word from a lawful Magistrate, shall more daunt and terrify, than the armed Force of an Enemy. There is some secret Character that God hath imprinted on them, which makes them venerable; and although their Subjects do as far exceed them in Strength, as they do in Number, yet Strength alone was never made to command, but rather to obey and execute, and Power ought to be the Servant of Authority.
Nor hath God ordained Magistracy only out of respect to some few whom he hath ennobled, that they might enjoy a Priviledge and Prerogative above the common and vulgar Sort of Men, but he hath ordained it for the general Good of Mankind; yea, and I have often and seriously thought, that next to the invaluable Gift of Jesus Christ, the best and the greatest Good that God ever gave the World, was this Appointment of Magistracy. For were it not for this, the whole World would be turned into a Wilderness, and Men into salvage Beasts, preying one upon another: Did not the Fear of Man restrain them, when they have cast off the Fear of God; did they not dread the Infliction of temporal Punishments, when they slight the Threatnings of eternal, we might be as safe among Lions and Tygers, as among Men; and find better Refuge, and better Society in Solitudes, than in Cities: Within would be Fears, without Violence, and every where Tumults, Uprores, and Distractions; our Dwellings, our Persons, our Possessions, all exposed to the Fury of bloody and merciless Invaders; and, as the Prophet speaks, Hosea 4.2. By Swearing and Lying, and Killing, and Stealing, and committing Adultery, they would break out, until Blood touched Blood; and there would be no more Peace nor Agreement on Earth than there is in Hell: But the all-wise God who hath subdued the Beasts of the Earth to Man, hath likewise subdued Man (who else would become more wild and brutish than they) unto Man. So that these who stand not in any awe of the God of Heaven, yet are awed by the Gods of the Earth; and whom the Thoughts of Hell and eternal Wrath, cannot scare from Wickedness, yet many times the Thoughts of a Prison, or of a Gibbet, doth.
Magistracy then being an Institution of such great Eminency, and absolute Necessity, let us see what are the Duties.
First, Of those who are invested with it towards their Subjects: And then,
Secondly, The Duties of their Subjects reciprocally towards them.
Of the First, I shall speak but briefly, since we are chiefly concern'd in the Knowledg and Practice of the Second.
Magistrates therefore may be considered either as Supream or Subordinate, according to the Distinction the Apostle makes of them, 1 Pet. 2.13, 14. The King as Supream, and Governours sent by him as subordinate: each of these have their respective Duties belonging unto them.
As for supream Magistrates, their Duty is,
1st. To establish and maintain the true Worship and Service of God, and to purge out all Corruptions and Abuses that have any way adulterated it with Superstitions or idolatrous Mixtures. God hath appointed a Soveraign Prince to be Custos utrius{que} Tabulae, a Guardian of both Tables of his Law; and hath put the Sword into his Hands, not only to be an Avenger in Cases of Injury done by Man to Man, but to be an Avenger in case of the Violation of those Laws which immediately respect his own Worship, and to be a Reformer of the Corruptions of the Church, as well as the Disorders of the State. Indeed this Power and Supremacy which we thus ascribe unto him, is not formally and intrinsically Spiritual or Ecclesiastical, but only objectively such: For they neither have the power of Order, which gives Authority to preach the Gospel, and administer the Sacraments, which properly belongs unto the Ministerial Office; and whosoever he be that shall intrude himself thereinto without a lawful Call and Ordination, be his Gifts or Place never so eminent, he is guilty of the same Presumption that Ʋzziah was, and may dreadfully expect the same, or a greater Punishment, 2 Chron. 26.16, 19. His Heart was lifted up to his Destruction; for he transgressed, and went into the Temple of the Lord to burn Incense upon the Altar of Incense: and whilst the Censor was in his Hand, the Leprosy rose up in his Forehead. Neither have they the power of the Keys committed unto them, to bind and loose, to retain and remit Sins by a due pronouncing of Ecclesiastical Censures: For those two Powers of Order and the Keys, appertain only unto the Ministers of the Gospel, for to them only were they committed.
Yet Princes have a Power of Jurisdiction over Church-Affairs, and ought by their Laws and Authority to provide that God be worshipped in his own prescribed Way, that Heresies be rooted out, Schisms and Rents healed, stubborn Contemners of God's Laws, as well as theirs, severely punish'd, the Mouth of Blasphemy stopp'd, Ministers commanded to, and encouraged in the conscientious Performance of their Duty; that nothing be tolerated in practice contrary to the Rules of a good Life; that nothing be broached in Doctrine contrary to the Form of sound Words which hath been delivered unto us. Thus far reacheth the Magistrates Duty and Authority in things pertaining unto the Church. And therefore we find in the Scripture, that when the Worship of the true God was so much corrupted and forgotten among the Israelites, that Micah, out of a blind and idolatrous Devotion, made him a whole Chappel of Gods to worship: The Holy Ghost gives this as a Cause of so great an Abomination, that in those Days there was no King in Israel, Judg. 17.6. In Judges the 9th we read that tragical History of Adultery, and Uncleanness unto Death; and the very same reason is given for the Licentiousness of those Times, ver. 1. In those Days there was no King in Israel. And this plainly intimates unto us, that not only Adultery and Murder, Sins against the second Table of the Law, but also Idolatry and false Worship, against the first, ought, and might have been either prevented or punished, had there been a King and Ruler in Israel; and that it had been his Duty to have drawn his Sword, and exercised his Authority against the one, as well as against the other. We read likewise of some Kings reproved, because they took not away the high Places, but suffered the People still to burn Incense on them, notwithstanding they proceeded far in other Parts of Reformation. Others are commended, that they did remove them. And among the most renowned Acts of Hezekiah's Piety, it is mentioned to his immortal Honour, that he commanded the Priests and Levites to sanctify themselves, and cleanse the Temple, and restore the true Worship of God, after many years Interruption, when it was not only disused, but almost forgotten, 2 Chron. 29. The like also did King Josias with the like Zeal, and received the like Approbation and Testimony from God.
This therefore is the first and chief Duty of Supream Magistrates, viz. To maintain the true Worship and Service of God, and to reform whatsoever Corruptions and Abuses they find to have crept into it.
Secondly; Another Duty is, to appoint Men of approved Ability and Integrity to be in Authority under them. For, because Kings cannot be omnipresent, nor omniscient, it is therefore necessary that they should hear with other Mens Ears, and see with other Mens Eyes, and act with other Mens Hands; and therefore they ought to make choice of such as are Men of known Fidelity and Wisdom, to commit so great a Charge unto. For be the Fountain never so clear, yet the Streams must needs be polluted, if they run through filthy Channels: Kings therefore should do according to the Counsel of Jethro, Exod. 18.21. Provide out of all the People able Men, such as fear God, Men of Truth, hating Covetousness; and place such as these over them.
But where this course is not taken, but such are intrusted with Command and Authority, who either neglect the Government of the People, or oppress them in it, what doth the Prince but give away the half or more of his Kingdom? for what is not ruled, is lost. Neither should these substitute Magistrates be too numerous; for the very Multitude of them may possibly be more burdensome to the People, than helpful to the Prince.
Thirdly; Magistrates ought to distribute Justice impartially, to maintain the Cause of the poor Oppressed, and to restrain the Insolence of their proud Oppressors; to crush them by his just Authority, who would crush others by their unjust Tyranny. This is a truly Royal and Princely Vertue, which will prove not only an Ornament to the Crown, but a Safety to the Throne: For the Throne is established by Righteousness, saith the Wise Man, Proverbs 16.12.
Fourthly; Princes and Magistrates ought to be most exemplary for Vertue and Piety. The Eyes of all the People are upon them, and their Actions have as great an influence upon their Subjects as their Laws. Facere rectè cives suos Princeps optimus faciendo docet; Vell. Paterculus, l. 2.cum{que} sit imperior maximus, exemplo major est, saith Paterculus; A good Prince teacheth his Subjects to live well, by living well himself; and although he be greatest in Command, is yet still greater in Example. And therefore he is doubly bound to vertuous Actions, both by his Conscience, and by his Condition: The one as he respects his own Personal good; the other as he tenders the good of his People, who commonly take their Measures from their Superiours, and think Imitation of their Practices, to be a more acceptable Service, than Obedience to their Laws.
But I cannot insist on every particular Duty of Princes and Magistrates, neither perhaps would it be here very proper.
In a word therefore, They ought to fear God, above all, to seek his Honour and Glory, who hath raised them to the highest pitch of humane Honour and Glory; to be prudent in their Designs, couragious in their Performances, faithful in their Promises, wise in their Counsels, observant of their own Laws, careful of their Subjects Welfare, merciful to the Oppressed, favourable to the Good, terrible to the Evil, and just towards all. Let them remember these two things, That they are Gods, and therefore should rule and govern as they judg God himself would do, were he visible here upon Earth; and that they are Men, and therefore must give an account unto the great God of all that Trust he hath reposed in them. And certainly if they be careful to perform every part of their Duty, though we may look only at the Splendour and Glory of their State, yet the Cares and Troubles that attend it, will be found so great and weighty, that we shall find it all reason in the World to make the Burden of their Crowns lighter by our ready and chearful Obedience. It was well observed by the Lord Verulam, Essay of Empire.That Princes are like the Heavenly Bodies, which cause good or evil Times, and which have much Veneration, but no Rest.
But then for subordinate Magistrates, who receive their Authority from the Supream, and are between the People and the Prince, as the Prince is between the People and God; we have already heard how they ought to be qualified; Exod. 18.21. They must be Men fearing God, Men of Truth, and hating Covetousness. Their chief Duty is to see that the Laws be executed according to their full intent, without respect of Persons, neither fearing to punish the Rich, nor sparing to punish the Poor, making no difference between one Person and another, where the Cause makes none. For whosoever are thus partial, want that Courage and Firmness that ought to be in a Magistrate, and should make him as inflexible as the Rule of Justice it self is; neither being frighted by the Power or Threats of those who are Great, nor melted or softened with the Cries of the Mean, but moved only by the Cause. And therefore the Scripture hath expresly forbidden them, Exod. 23.3. to countenance a poor Man in his Cause: For Pity may sometimes as much bribe and corrupt Judgment, as Rewards. They ought to divest themselves of all Passions, private Interests and Affections, to be impartial in the Execution of Justice upon the mightiest Offender as well as the meanest; upon their dearest Friends and Relations, as well as upon Strangers or Enemies. This will give Strength and Authority to the Laws, which else are but Cobwebs made to catch the smaller Flies, while the great and strong ones break easily through. This is the way to conciliate Reverence and Veneration to the Laws and Government, which in our days are most contumeliously despised and vilified; and by this course Judgment shall run down our Streets as Water, and Righteousness as a mighty Stream. In brief, because I would not too long insist upon this Subject (tho it be large and various) let Magistrates of what Rank soever they be, seriously consider that weighty Charge given them by God himself, 2 Sam. 23.3. The God of Israel said, the Rock of Israel spake to me, He that ruleth over Men must be just, ruling in the Fear of God.
Let us, in the next place, consider the Duties of Subjects towards their Magistrates and Rulers. And these are in the general three; Honour, Obedience, and Prayer to God for them.
First; We must honour and reverence them, it is the Apostle's Command, 1 Pet. 2.17. Fear God. Honour the King. We must give unto them a threefold Honour; in our Thoughts, in our Speeches, and with our Substance.
1. We must honour and reverence them in our Thoughts, looking upon them as the lively and visible Images of God upon Earth. Indeed the Divine Perfections are the highest Object of our Reverence; and therefore as you would esteem and honour any for their Wisdom, or for their Holiness, because these are some Lineaments and Draughts of the Image of God; so you ought to reverence those to whom the Almighty God hath communicated his adorable Power and Authority; for this also is the Image of God in them, yea, and tho it should so happen that they bear no other Resemblance unto God, neither in his Wisdom, nor Justice, nor Holiness, but are wicked, cruel, tyrannical and unwise; yet that Power and Authority alone with which they stand invested, challengeth our Respect and Reverence; for in this at least they are like unto God; and whosoever slights and despiseth them, slights and despiseth one of God's glorious Attributes shining forth in them. We ought not to harbour any under-valuing or ill Thoughts of them. But where a People are so happy to be governed by those Magistrates who have a whole Constellation of Divine Attributes shining in them, Magistrates that are just and merciful, wise and holy, they ought to give unto them the greatest Reverence that can belong to Creatures, and to esteem and respect them next unto God himself. But altho all these should be wanting, yet that Power and Authority which God hath delegated unto them, is truly reverend and awful: And the wise Man hath commanded us,Eccles. 10.20. Not to curse the King, not in our Thoughts.
2. We ought to honour and reverence them in our Speeches; speaking what Good of them we know, and prudently concealing their Vices, or their Infirmities. For to what else can it tend when we blaze abroad the Faults of our Governours, but only to loosen the Affections of their Subjects from them? And how much more horrid a Wickedness is it then, falsly to calumniate them, and by reviling Whispers to fly-blow the Ears of their Subjects, and by little Arts and suspicious Intimations, and half-Sentences, to insinuate politick Jealousies into the Minds of the People, and to possess them with nothing but Fears and sad Apprehensions of what Miseries and Sufferings are coming upon them, through the Male-administration of Affairs, and either the design or neglect of their Governours? All which tends to nothing but to make the People either disdain or hate them. I beseech you beware that you do not by Misinterpretations traduce the Actions of your lawful Rulers, nor hearken to those who do, whose Words and whose Breath serves only to blow up the Coals of Civil Dissention, which, if Mercy prevent not, will break forth again into a raging and devouring War. Beware that you suffer none of those Leeches to fasten upon you, whose very Mouths will draw Blood. We have seen the sad Experience of it already, and may justly fear, when we see them use the same Methods, that they intend the same Effects. The Apostle gives such a black brand, 2 Pet. 2.10. Presumptuous are they, self-willed; they are not afraid to speak evil of Dignities.
3. We ought to honour them with our Substance, when the necessity of their Affairs and publick Concernments call for Supply: And indeed this is but a Debt we owe them, for we have somewhat of theirs in our Hands, and it is no unjust Demand for them to require their own. Tributes and publick Payments are theirs, when made so by Law; for the rest is ours no otherwise than by the same Law; and therefore to withhold what is thus legally bestowed on them, is no other than Theft, and an unjust detaining of what is none of your own. Hence our Saviour commands us to render unto Cesar, the things that are Cesar's Mat. 22.21. And the Apostle, Rom. 13.7. Render unto all their due; Tribute to whom Tribute, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour is due. And altho possibly sometimes the Burden may fall heavy, yet we ought freely and chearfully to contribute; partly considering that such is the Priviledg of our Kingdoms, that nothing is imposed upon us by Violence, but given by our selves, and is our own Act; and partly, that whatsoever we possess, we owe the Enjoyment of it to the Blessing of Government.
This therefore is the first Duty we owe unto Magistrates, viz. Honour and Reverence.
Secondly; Another general Duty we owe them, is Obedience; and for this we have express and frequent Commands, as for any Duty that belongs to Christian Conversation.Rom. 13.1. Let every Soul be subject to the higher Powers; for there is no Power but of God; the Powers that be, are ordained of God. 1 Pet. 2.13.Submit your selves to every Ordinance of Man for the Lord's sake; whether it be to the King, as supream; or unto Governours, as sent by him; for so is the Will of God. Neither is there any Cause whatsoever can supercede our Obedience: for if their Commands be lawful, we are to obey them by performing what they require: if they be never so wicked and unlawful, we are to obey them, by suffering what they threaten.*Sermon on 1 Thess. 5.22. Sermon on Jan. 30. at Christ's Church in Dublin. But because I have had other occasions largely to treat on this Subject, I shall not now further prosecute it.
Thirdly; Another great Duty of Subjects, is fervent and earnest Prayer for them; so the Apostle, 1 Tim. 2.1. I exhort therefore, that first of all, Supplications, Prayers, Intercessions, and giving of Thanks be made for all Men, for Kings, and all that are in Authority; that we may lead a quiet and peaceable Life in all Godliness and Honesty.
But why for Kings? It might seem more necessary, that Prayers should be poured out for those that are afflicted and distressed, who have nothing else to relieve them besides God and Prayer: But Kings are in an high and prosperous Condition; many seek their Favour, and all fear their Displeasure.
Yet it is very needful to pray for them; for indeed they stand in much more need of our Prayers than private Persons do. For,
First, The Charge laid upon them is greater, and the Burdens pressing them, are heavier than what lie upon other Men; and therefore they should be eased and helped by our Prayers. What St. Paul saith, 2 Cor. 11.28. That he had the care of all the Churches upon him; we may of a King, that he hath the care of the whole Church, and of the whole State too incumbent upon him. A Crown is an heavy, though a glittering Ornament; and how can it be otherwise, when the Wel-fare of so many thousands depends upon them and their Counsels? It is their Work to provide for the Execution of Laws, the Exercise of Religion, the restraining and punishing of all Impiety and Ungodliness: They must see that Right and Equity be administred, that no Injustice nor Violence be committed, but all Affairs guided according to Law and Righteousness; these are the constant Cares that attend Government: and that which adds to all these Burdens, and makes them out of measure sinking and intolerable, is, that all these Burdens must sometimes be born under the Discontents and Murmurs of an unsatisfied People. We had need therefore to pray earnestly unto God, that so great a Trust and so great a Burden being committed unto Magistrates, they may be indowed by him, through whom Kings reign, with Abilities to discharge their Trust to his Glory, and the Comfort of their Subjects.