Part 65
II. This loving our neighbour as ourselves is farther illustrated in this answer, by doing to others what we would have them to do us. This is one of the most undeniable, and self-evident truths contained in the law of nature. So that whatever disputable matters there may be, as to what respects other duties, this is allowed of by all mankind. Many, indeed, do not conform their practice to this rule; which gives occasion to the injuries done between man and man. However the vilest of men, when they deliberate on their own actions, cannot but blame themselves for acting contrary thereunto. Thus Saul did, when he said unto David, _Thou art more righteous than I; for thou hast rewarded me good; whereas I have rewarded thee evil_, 1 Sam. xxiv. 17. Therefore we conclude, that it is one of the first principles of the law of nature; and may well be called, as it is in this answer, the sum of the Commandments of the second table, or that, to which they are all reduced. There are two things, which we shall lay down, relating to this golden rule, of doing to others as we would that they should do to us.
1. It is miserably neglected by a great part of the world; as,
(1.) By them who turn away their hearts from the afflicted; so as not to pity, help, or endeavour to comfort them in their distress. The Psalmist was of another mind, when he says, _As for me, when they were sick, my clothing was sackcloth. I humbled my soul with fasting, and my prayer returned into mine own bosom. I behaved myself as though he had been my friend or brother. I bowed down heavily, as one that mourneth for his mother_, Psal. xxxv. 13,-15.
(2.) They who deny to others those natural, civil, or religious liberties, which, by God’s appointment, they have a right to, or envy them the possession thereof, may be said to neglect this golden rule.
2. We are farther to enquire, how this rule, of doing to others what we would have them do to us, may be of use, in order to our right observing the Commandments of the second table?
_Answ._ The fifth Commandment, which requires the performance of all relative duties, would be better observed, did superiors put themselves in the place of inferiors, and consider what they would then expect from them; and the same they ought to do to them. Again, the sixth, seventh, and eight Commandments, that respect the life, honour, or wealth of others; if these are dear to us, ought we not to consider, that they are so to others; and if we would not be deprived of them ourselves, how unreasonable is it for us to do any thing that may tend to deprive others of them? Again, if, according to the ninth Commandment, our good name be so valuable, that we ought to maintain it, should not this rule be observed by defamers, slanderers, and backbiters, who do that to others which they would not have done to themselves? And the tenth Commandment, which forbids our uneasiness at, or being discontented with, the good of others, or endeavouring to supplant, or divest them of the possession of what God has given them in this world. This cannot be done by any one who duly considers, how unwilling they would be to have what they possess taken away, to satisfy the covetousness, or lust, of others.
Quest. CXXIII., CXXIV., CXXV., CXXVI., CXXVII., CXXVIII.
QUEST. CXXIII. _Which is the fifth Commandment?_
ANSW. The fifth Commandment is, _Honour thy father and thy mother, that thy days may be long upon the land, which the Lord thy God giveth thee_.
QUEST. CXXIV. _Who are meant by father, and mother, in the fifth Commandment?_
ANSW. By father and mother, in the fifth Commandment, are meant not only natural parents; but all the superiors in age, and gifts, and especially such as by GOD’s ordinance, are over us in place of authority, whether in family, church, or common-wealth.
QUEST. CXXV. _Why are superiors styled, father and mother?_
ANSW. Superiors are styled father and mother, both to teach them in all duties towards their inferiors, like natural parents, to express love and tenderness to them, according to their several relations, and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.
QUEST. CXXVI. _What is the general scope of the fifth Commandment?_
ANSW. The general scope of the fifth Commandment, is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors, or equals.
QUEST. CXXVII. _What is the honour that inferiors owe to their superiors?_
ANSW. The honour which inferiors owe to their superiors, is, all due reverence, in heart, word, and behaviour; prayer, and thanksgiving for them, imitation of their virtues and graces; willing obedience to their lawful commands, and counsels, due submission to their corrections, fidelity to, defence, and maintenance of their persons and authority, according to their several ranks, and the nature of their places; bearing with their infirmities, and covering them in love, that so they may be an honour to them and their government.
QUEST. CXXVIII. _What are the sins of inferiors against their superiors?_
ANSW. The sins of inferiors against their superiors, are, all neglect of the duties required towards them, envying at, contempt of, and rebellion against their persons, and places, in their lawful counsels, commands, and corrections, cursing, mocking, and all such refractory and scandalous carriage, as proves a shame and dishonour to them and their government.
In the fifth Commandment, no other relations are mentioned, but father and mother; yet it may be observed,
I. That, hereby, all superiors in general are intended; as many others are called _fathers_ in scripture, besides our natural parents, _viz._
1. Superiors in age. Thus it is said, _Rebuke not an elder, but intreat him as a father, and the younger men as brethren; the elder women as mothers, the younger as sisters, with all purity_, 1 Tim. v. 1, 2.
2. They, are also called _fathers_, who are superior in gifts; and accordingly have been the first inventors of arts, which have been useful to the world. Thus Jabal is said to be _the father of such as dwell in tents, and have cattle_, Gen. iv. 20. that is, the first that made considerable improvements in the art of husbandry; and Jubal is said to be _the father_, that is, the instructor _of all such as handle the harp and organ_, ver. 21. or the first that made improvements in the art of music.
3. Persons to whom we owe, under God, our outward prosperity and happiness. In this sense Joseph, though a subject, a young man, and a little before, a prisoner, is called _a father to Pharaoh_, chap. xlv. 8. as he was an instrument to support his greatness, and preserve him from the inconveniences of a seven years famine.
4. Princes, great men, and heads of families, are called _fathers_. Thus Naaman was by his servants, 2 Kings v. 13.
5. Men of honour and usefulness in the church are so called. Thus when Elisha saw Elijah ascend into heaven, he cries out, _My father, my father, the chariot of Israel, and the horsemen thereof_, chap. ii. 12. And Joash, the king of Israel, used the same expression to Elisha, _when fallen sick_, chap. xiii. 14. And this is implied in the apostle’s styling those whom he had been of use to, for their conviction, and enlightening in the doctrines of the gospel, _My little children_, Gal. iv. 19.
6. Good kings and governors are called _fathers_. Thus it is said, _Kings shall be thy nursing fathers, and queens thy nursing mothers_, Isa. xlix. 23.
II. We have an account, in one of the answers we are explaining, of the reason why superiors are styled father and mother; namely, to denote, that they should behave towards their inferiors, with that love and tenderness, as though they were natural parents. Authority is not only consistent herewith, but it ought to be exercised, by superiors towards inferiors, in such a way. Thus Job, when in his prosperity, was, as it were, a common father to all that were under him; accordingly he says, _I delivered the poor that cried, and the fatherless, and him that had none to help him_, Job xxix. 12. upon which occasion he says, _I was a father to the poor_, ver. 16. And ministers, who, in some respects, are superior in office to others; when their reproofs are mixed with tenderness and compassion towards the souls of men under their care, are compared to the nurse that _cherished her children_; as _being affectionately desirous_, and _willing to impart to them, not the gospel of God only, but also their own souls, as being dear to them_, 1 Thess. ii. 7, 8.
III. We have, in another of the answers under our consideration, an account of the general scope of the fifth Commandment; and, as it requires the duties to be performed by every one in their several relations; these are considered either as superiors, inferiors, or equals. There are several sorts of relations wherein persons are styled superior or inferior to one another.
1. Such as are founded in nature; as that of parents and children.
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.