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.