Of Christian prudence, or, Religious wisdom not degenerating into irreligious craftiness in trying times

CHAP VII. Of not discharging Relative Duties, for ends of Re∣ligion, or of our own Ease.

THE other Instance which I mentioned, of Doing ill to bring about some Good desired, in throwing off Relative Duties. And this is another Care of Spiritual Prudence, viz. in the

Second Place, that in any Relations, when 〈◊〉〈◊〉 grow burdensome to us, for ends, either of Religi•••••• or of our own Ease, it doth not admit of any Dis∣charge of Relative Duties. God, both in Nature and Scripture, has required us, as to be just to all Men; so to be Grateful to our Benefactors, and Dutiful to our Superiors, to honor, obey, and keep subject, to our Parents, our Princes, and other Powers, whom he has placed over us.

1. And these Duties and Returns, he calls for towards them, whatever their Religion be, whether true or false. Be they Christians or Heathens, Jews or Mahometans, true Worshipers or Idolaters; Chil∣dren must honor and obey, support and succor their Parents, and Wives their Husbands, and Servants their Masters, and Subjects their So∣vereigns. These are among those things, which Nature it self has writ in all Mens Hearts, and wherein, as S. Paul says, they that

〈◊〉〈◊〉 not the written Law, are a Law unto them∣selves, their own Consciences bearing witness to them, without the need of any further Revelation, 〈◊〉〈◊〉 their thoughts accusing or excusing them, accord∣ing as they have kept or transgressed them: Rom. •• 14, 15. So that if the Relatives were all 〈◊〉〈◊〉 yet their natural Conscience, without the 〈◊〉〈◊〉 of Scripture, would teach one to call for at this Duty, and another to shew and pay it; 〈◊〉〈◊〉 accuse them, if they did it not.

Accordingly, when the Apostles went out to 〈◊〉〈◊〉 among Heathens, and to proselyte those, 〈◊〉〈◊〉 Relations were Worshipers of false Gods, 〈◊〉〈◊〉 set up unclean Spirits, or Devils, for Gods: 〈◊〉〈◊〉 do not in the least exempt them from any ••••lative Duties towards such Idolaters; but 〈◊〉〈◊〉 a greater Heartiness and Conscientiousness, 〈◊〉〈◊〉 the due Discharge thereof. Children obey your 〈◊〉〈◊〉 in all things, as what is well-pleasing to the 〈◊〉〈◊〉, saith S. Paul, Col. 3.20. And Servants, 〈◊〉〈◊〉 in all things your Masters according to the Flesh, 〈◊〉〈◊〉 all things in singleness of Heart, as to the 〈◊〉〈◊〉, as serving therein the Lord Christ: Vers. 22. 〈◊〉〈◊〉. Wives, be in subjection to your own 〈◊〉〈◊〉, says S. Peter, yea, to those that obey not the Word, but are to be won by the Wives good Conver∣sation, without the Word, 1 Pet. 3.1. Honor the King, says he again, and * 1.1 submit your selves to every Ordinance of man for the Lord's sake, whe∣ther to the King as supreme, or unto Governors, as sent by him; c. 2.13, 14, 17. Ye must needs be sub∣ject, yea, every Soul, not only for wrath, but Con∣science sake, says S. Paul, Rom. 13.1, 5. Whenas,

at this time, as is notorious, Kings and Soverei•••• Powers were Heathens.

Thus careful were they, not to seem in the least to set Men free, from any Relative Duties and Obligations, towards their Heathen and Ido∣latrous Relations. And this with the more exact∣ness, to cut off from the Heathen World, (who knew well enough the Dueness and Necessity of these things, and the Guilt of the contrary, with∣out the Preaching of the Apostles,) all color for aspersing Christianity, as overthrowing Justi•••• and Morality; as pulling up Foundations of Na∣ture, and setting persons loose, from the Obli∣gations of their several Relations. Which would have been the greatest Scandal that could ha•••• been fixed upon Religion; and have made it to turn the Moral and Natural Obligation, as well as the Heathen Superstition of the World, upside down. Teach Wives, to be obedient to their own Husbands, and to take care of their Children, that the Word of God be not blasphemed. And Servants, to be obedient, shewing all good Fidelity, that they may adorn the Doctrine of God our Saviour, in al•• things, says S. Paul, Tit. 2.4, 5, 9, 10. Submit 〈◊〉〈◊〉 every Ordinance of Man, says S. Peter, for so is the will of God, that with well doing, ye may put to si∣lence the Ignorance of foolish Men. 1 Pet. 2.13, 15.

Again,

2. He calls for these Relative Duties, and Per∣formances towards Men of all Religions, what∣ever their Performance, on their Part, be towards us. We must be dutiful Children to hard, improvident, or careless Parents; and faithful Servants, to

〈◊〉〈◊〉 and unequal Masters; and obedient 〈◊〉〈◊〉▪ to bad Husbands; and good, and true 〈◊〉〈◊〉, to ill administring and unrighteous 〈◊〉〈◊〉.

••••••vants, be subject with all fear, not only to the 〈◊〉〈◊〉 and Gentle, but also to the froward, saith S. Pe∣•••••• not only whilst you receive Right, but when, 〈◊〉〈◊〉 good Conscience towards God, you suffer wrong∣•••• at their hands: 1 Pet. 2.18, 19.

〈◊〉〈◊〉 Pontius Pilate was far from discharging the 〈◊〉〈◊〉 of a good Governor to our Blessed Saviour,† 1.2 〈◊〉〈◊〉 his Blood only to satisfie the Peoples Cla∣••••s, against the Conviction of his own Conscience. 〈◊〉〈◊〉 yet our Lord took care, to approve himself a 〈◊〉〈◊〉 Subject towards him, (as he had done be∣•••••• towards the Chief Priests, * 1.3 forbidding his Ser∣•••••••• to use the Sword against them in his own 〈◊〉〈◊〉,) owning even at that time, his Power 〈◊〉〈◊〉 from above, Jo. 19.11.

Ananias the High Priest, did not sure perform 〈◊〉〈◊〉 his part, when, sitting to judge Paul by Law, commanded him to be smitten contrary to the Law, 〈◊〉〈◊〉▪ 23.2, 3. But yet, even under this Grievance, 〈◊〉〈◊〉 ••aul confesses he ought him all the same Duty, 〈◊〉〈◊〉 he should have owed to a more just Judge, ••••d begs pardon for having forgot himself, and not spoken so reverently towards him upon that oc∣casion, as the Law required towards the Ruler of the People, Vers. 5.

Saul, unquestionably was guilty of Male-admi∣nistration in an high degree, and far from dis∣charging towards David, his Duty of Protecti∣on: yea, moreover, he was reprobated by God, or rejected from being King, 1 Sam. 15.23. But

yet, for all that, David was still bound in Con∣science, to perform his Duty of Subjection to∣wards this unrighteous Sovereign. As he did, when he had the highest Temptation, and the most Providential opportunities, to rid himself of him; owning him even then for the Lord•• Anointed, and saying, Who can lift up a hand a∣gainst him, and be guiltless? 1 Sam. 24.5, 6. & Ch. 26.9.

Lastly, No man will say the Emperors and Rulers in the Apostles Days, performed the Part of Good Governors; Persecuting the true Reli∣gion, instead of Protecting it; preying upon the Remains of Roman Liberties; instead of pre∣serving them; and Ruling by Blood, Injustice, and Oppression, instead of just and regular Ad∣ministration. But yet, towards these Non-Per∣formers, and Notorious Violaters of Princes Du∣ties, the Apostles injoyn all the Subjects of the Empire, most punctually and Conscientiously to discharge their Duties: putting them in mind, to be subject to Principalities, and to obey Magi∣strates, Tit. 3.1. not only for Wrath, but Consci∣ence, Rom. 13.5. as the Will of God, and for the Lord's sake, 1 Pet. 2.13, 15. All which, God strictly exacted, and Good Men in all times most Conscientiously performed, not daring to shake off Subjection, and rise up against God's Vice-gerents, when they proved the most un∣just Invaders of Religion and Rights, as they who list, may see * 1.4 proved at large.

In all these Relations, each side must look to what concerns themselves. Their Duties are Mutual, but not Conditional: so that we may not break with them, tho they break with us. The breach of their Part, is ill in them. And therefore, since what is ill in one, cannot be good in another, the Breach of ours, must needs be answerably ill in us too. So that not to go along with them in an ill thing, or be condem∣ned for Company; we must every one take care 〈◊〉〈◊〉 discharge our own Duty, whether our Rela∣tives make due Return of Duty, and discharge theirs towards us, or no.

Indeed, all the Laws of the Second Table, or the Duties of Justice, are absolute in Obligation, without regard, either to the Religion, or to the Good Performances, and Moral Qualities of Men. We must speak Truth, and keep Faith and Promises, especially when confirm'd by solemn Oaths, and deal justly, and, where we have received Favours, remember them grate∣fully, especially in their need, and return them as we can, even towards the worst Persons, to men of the worst Carriage, and of the worst Religions, Hereticks or Infidels. The Jews, ••ere for streightning the Exercise of Justice, Gratitude, and Kindness, not extending it to men of an opposite and hated Religion, but con∣fining the Neighbour mention'd in the Law, to a Fellow Jew, or one of their own Nation and Religion. But to cure this, our Lord instructs them, in the Parable of the man falling among Thieves, that the Jews must be Neighbours, even to the Samaritans; bidding him that asked, Who

is my Neighbour? after he had related, how Neighbourly the Samaritan dealt by the Jew in Distress, Go, and do thou likewise, Luk. 10.29, 30, & 37. Honour thy Father and Mother, thou shalt not kill, thou shalt not commit Adultery, thou shalt not steal, thou shalt not covet, thou shalt not bear false Witness; are Commandments, that oblige equal∣ly towards all Persons. We are no more at Li∣berty, to break any of them, towards a Pagan, than towards a Christian; a Papist, than a Pro∣etstant; an ill and unjust, than towards a Good and Righteous Man. More particularly kind, we ought to be to the Houshold of Faith, and those of our own way. But just, and true, and grateful, is what in common we are bound to be to all.

All this, is plainly owned, and implied in that Maxim, which is confessed by all sober Persons, and expresly denied by none, but some wild Enthusiasts, viz. That worldly Dominion is not founded in Grace. Indeed, Grace confers Titles, and has its Claims; but those are in another Life, where all Possessions will be measured out, according to the Degrees of M••ns Graces, and Religious Performances. But here, without any regard to the Graciousness of their Hearts or Carriage, this World's Properties are all to pass among men, according to humane Rights and Titles. No man can make out, that he has Right to anothers Power or Property, by plead∣ing that his Faith is more Orthodox, or his Life more just and holy; i. e. that he is more Gra∣cious. Nor that the Legal Owner has forfeited his Right to them, by his Apostasie from Truth, or Holiness, or turning Graceless.

The Truth is, the World needs nothing more to make them sensible of the iniquity of this, than to bring it home to their own Case. For if one man may turn another out of his Legal Power and Property, on Pretence he has not the Grace to keep in the Right way to the other World, nor to use and employ them well for the Good of this; what Change would this make among Proprietors, and how would it Dispossess the Greatest Part of the Inhabitants of the Earth? Yea, particularly of those, who are most unea∣sie, and cast the most envious and malignant Eye, at the Power and Property of others. So that it would quite throw out this Pretence, of Discharging our selves of Relative Duties, or Dis∣seising Relatives of their Legal Rights and Claims, because of Heresie, Non-Performance, &c. i. e. of Ungraciousness: if men would but allow their Re∣latives and Rulers common Justice, (who, if any, ••ure should have Preference,) and do by them, as they would be willing to be dealt by them∣selves. Honour thy Father and Mother; and, Thou shalt not steal, are Precepts universal: securing the Powers and Properties of the Graceless, as much as of the Gracious. Just therefore we must be to Power and Property, wheresoever we meet it lodged by Law, whether in the good or bad. And thus just we shall be to the worst and most ungracious Relatives, if we will allow them the common Benefit of God's Laws, as made for their Protection as well as ours; and grant them, to whom we owe, not only Justice, but Reve∣rence, what in common Right and Equality, we all claim for our selves.

From all this I observe, when men stand in Relation to any Person, we must distinguish what they do in discharge of Duty to him, as a Relation; and what in Favour of his ways, and Religion. It is either a Great weakness, or a Great wicked∣ness in men, to suspect all those that are for shewing inviolate Duty to a Popish King, as being Favourers of the Popish Religion; and for paying all that is due to a King, when he breaks the Laws, as if they affected, and were for setting up a Power Arbitrary and lawless. As if there could be no Duty, to his Power and Person, without inclination to his way and Re∣ligion. What would these Persons have said to St. Paul, and the holy Apostles, had they lived in those days? Would they have accused them, as secret Friends to Heathenism, and as having heathen Gods, as now they are wont to say of others, that they have a Pope in their Bellies, be∣cause they preach'd up a strict and inviolate Subjection to the Emperors, and other Powers, for all they were Heathens? Or, that they were Enemies, and Betrayers of the Roman Liberties, and for making the Empire more absolute than it was, because those Emperors were for grasp∣ing at the small remains of Liberty, and for be∣ing more and more lawless? Their Duty, as I have shewn, they must perform to them, and do all that is just to such an one, both as a man, and a King, in Duty to his Person, and Rela∣tion. Tho at the same time, they bear the most unmoveable averseness and opposition, standing out to the last, in such ways, as their Duty to God and him allows them to make use of, a∣gainst

his way and Religious Persuasion. 'Tis only in Conscience of what he is, not in good liking or approbation of what he doth, that they pay these things to such a Person.

I note also, That in speaking of these Duties, even in the Case of such Persons, we must not talk, as if we performed them, not from Prin∣ciples of Conscience, but only from Humane inducements. 'Tis the way of too many, God knows, to discourse in these things, as if the hank these Duties have on us, towards such unplea∣sing Relatives, were not on our Conscience, but on our Convenience. Their Care, and good Carriage, they will allow, as a Reason of our Duty and Observance; but their Faults and Fai∣lures, as a Reason also, to justifie ours. They insist upon Reasons of Ingenuity in this Case, and ask, How one could expect more, that per∣form'd no more, or dealt no better? And look on the ripping up their Rulers Non-performance, as a Reason to vindicate their own. All which is, as if God had required nothing in the Rela∣tion, but all we owed, were to the Carriage of the Person. 'Tis to act only by Principles of In∣terest, or at best of Ingenuity; but not out of Principle of Conscience, which is the same when they go wrong and when they go right, or not from any regard to God, or sense of Duty at all.

Notes

• * 1.1

  Tit. 3.1.
• † 1.2

  Joh. 19▪ 4, 6, 15, 16.
• * 1.3

  Jo. 1••▪ 11. Luc. 22.49, 50, 5••.
• * 1.4

  In a Dis∣course in∣titled, Christianity a Doctrine of the Cross under unrighteous Rulers. Or, Passive Obedience under Invasion of Legal Rights and Liberties.