Chapter XXXI: Part 31

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.

From this different method of the administration of civil government, whereby it rendered either a blessing or an affliction to the subjects; we may infer,

[1.] That when that which is in itself a blessing, is turned into a curse, this may be looked upon as a punishment inflicted by God, for the iniquity of a people. Thus he says, _I gave thee a king in mine anger, and took him away in wrath_, Hosea xiii. 11.

[2.] We have great reason to be well-pleased with, and to bless God for the government we are under, as not being exposed to the slavery that some other nations are; who have no laws, but what result from the arbitrary will of their prince; and who can call nothing they have their own. This should make us prize the liberties we enjoy; and be a strong motive to us to give due and cheerful obedience to our rightful and lawful sovereign, and all magistrates under him, who rule in righteousness, and are a terror to evil doers, but a praise to them that do well.

[3.] This affords matter of reproof to the restless tempers of those, who are under the mildest government; which is administered beyond all reasonable exception, our enemies themselves being judges, who would confess the same, were they not blinded with prejudice; which puts them upon betaking themselves to railery, instead of better arguments. These are reproved by the apostle, who speaks of some _that walk after the flesh, in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil, even of dignities_, 2 Pet. ii. 10. This leads us

To consider the honour that subjects owe to their lawful magistrates. Accordingly,

_1st_, They are highly to resent, and endeavour, in their several stations and capacities, to check the insolence of those who make bold with the character, and take the liberty to reproach their magistrates in common conversation; which is directly contrary to the law of God; that says, _Curse not the king, no, not in thy thought, and curse not the rich in thy bed-chamber. For a bird of the air shall carry the voice; and that which hath wings shall tell the matter_, Eccles. x. 20.

_2dly_, We are to support the honour of government, by paying those tributes which are lawfully exacted. Thus the apostle says, _Render to all their due; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour_, Rom. xiii. 7.

_3dly_, We are to pray for a blessing from God, on the administration of our civil governors, that it may be under the divine direction, and tend to answer the great ends of government, viz. the glory of God, and the welfare of the subject. And here I cannot but observe, that no one on earth has a power of discharging subjects from their obedience to their lawful governors, who endeavour to rule them according to the laws of God and nature, and those fundamental constitutions that are agreeable thereto. Therefore it is a most detestable position advanced by the Papists, that the pope has a power to excommunicate and depose sovereign princes; though it does not appear that he has received any such authority from Christ, but herein intermeddles with a province that does not belong to him. For princes do not receive their crowns from him; and therefore are not to be deposed by him. In opposition hereunto, it may be alleged,

_1st_, That this is directly contrary to the temper of the blessed Jesus, and of the apostles, and primitive Christians; who did not encourage their followers to depose Heathen kings and emperors; but on the other hand, exhorted them to _submit to them in all things_, consistent with the glory of God, and the good of mankind; _not only for wrath, but for conscience sake_, ver. 5.

_2dly_, The church has no temporal sword committed to her, all its censures being spiritual. Temporal punishments are left in the hands of the civil magistrate; concerning whom, the apostle says, that _he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doth evil_, ver. 4. On the other hand, when speaking concerning those, who have the government of ecclesiastical matters committed to them, he says, _The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds_, 2 Cor. x. 24.

The arguments generally used by the Papists, to support the cause of rebellion, and their usurped power to depose magistrates, who are not of their communion, are very weak, and most of them, such as may easily be answered; as,

1. When they allege the commission given by Christ, to Peter, _Feed my sheep_, John xxi. 17. They pretend, that to feed, is the same as to govern; and that this implies a power of punishing; which they suppose to be so far extended, as that the bishop of Rome may depose sovereign princes, as occasion offers; and that this power was given to Peter and his successors, which the popes of Rome pretend to be.

But to this it may be replied; that this commission given by Christ to Peter, to _feed his sheep_, imports his feeding them with knowledge and understanding, and not lording it over God’s heritage. Thus our Saviour says, _The kings of the Gentiles exercise lordship over them; and they that exercise authority over them, are called benefactors. But ye shall not be so; but he that is greatest among you, let him be as the younger; and he that is chief as he that doth serve_, Luke xxii. 25, 26. Moreover, their pretence that the bishops of Rome are Peter’s successors, contains a claim of what they have not the least shadow of right to; and is, indeed, to place them in Peter’s chair, who are the greatest opposers of his doctrine.

2. Another argument they bring, tending to overthrow the power of the civil magistrate, is, that, as the soul is more excellent than the body, and its welfare to be preferred in proportion thereunto; so the church is to take care of the spiritual concerns of mankind, to which all temporal concerns are to give place; therefore its power is greater than that of the civil magistrate.

_Answ._ To this it may be replied; that this similitude does not prove the thing for which it is brought; and though it be allowed, that the soul is more excellent than the body; yet its welfare is not to be secured by inflicting corporal punishments, such as persecutions and massacres; which, to abate and encourage, is to cast a reproach on religion; and it will tend very much to weaken the interest of Christ in the world.

Moreover, the magistrate is ordained by God, to defend the religious as well as civil liberties of his subjects; which is included in the apostle’s exhortation; let prayers be made _for kings and for all in authority; that we may lead a peaceable and quiet life in all godliness and honesty_, 1 Tim. ii. 2. and elsewhere we are exhorted, to _submit to governors, as unto them who are sent by the Lord, for the punishment of evil doers, and for the praise of them that do well_, 1 Pet. ii. 14.

3. There is another argument which they make use of, taken from Azariah the priest’s opposing king Uzziah, for intruding himself into the priest’s office, in burning incense in the temple. Thus it is said, in 1 Chron. xxvi. 16-18. that ‘when he was strong, his heart was lifted up to his destruction. For he transgressed against the Lord his God, and went into the temple of the Lord, to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him four-score priests of the Lord, that were valiant men. And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense. Go out of the sanctuary, for thou hast trespassed, neither shall it be for thine honour from the Lord God.’ To support their argument, taken from this scripture, they observe, that the priests, who went in with Azariah, are said to be _valiant men_, and so ready to commit any hostilities against the king. Azariah also threatens him, when he tells him, _It should not be for his honour_; and peremptorily commands him, to be gone out of the temple. This they suppose, is a flagrant instance of the power of the church over the civil magistrate, in all those things that interfere with what is sacred.

But to this it may be replied;

(_1st_,) That Uzziah’s sin, according to the law of that dispensation, was very great, and against an express command of God, who had ordered, that none should officiate in the priest’s office, but those who were of the family of Aaron.

(_2dly_,) Azariah, and the rest of the priests, did not attempt to depose him, but to prevent his going on in his sin; which would not be for his honour, as the high-priest tells him. And this he says, not in a menacing way, as signifying that he would inflict some punishment on him; but as declaring what God would do against him, that would tend to his dishonour for this sin.

(_3dly_,) Though the high-priest, in God’s name, commanded him to go out of the sanctuary; yet he did not lay violent hands on him, at least, till the leprosy was seen upon him. Ver. 27. ‘And Azariah the chief priest, and all the priests looked upon him, and behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him.’ This they did, because a leper was not, according to the law of God, to enter into the congregation, inasmuch as he would defile it.

(_4thly_,) He was not properly deposed; but, by this plague of leprosy, rendered incapable of reigning; and therefore ‘he lived alone,’ ver. 21. ‘in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land.’ This was agreeable to the law of God, touching the leper, in which it is said, that ‘all the days wherein the plague shall be in him, he shall be defiled; he is unclean: he shall dwell alone, without the camp shall his habitation be,’ Lev. xiii. 46. It may farther be observed, that his son managed the affairs of the kingdom for him; so that the use which is made by the Papists of this scripture, to give countenance to their doctrine of deposing princes, is foreign to the true sense thereof.

4. There is one more scripture-example which the Papists bring, whereby they defend their practice, not only of deposing, but murdering princes; and that is in 2 Kings xi. 15. _But Jehoiada the priest commanded the captains of the hundreds, the officers of the host, and said unto them, have her forth without the ranges; and him that followeth her, kill with the sword. For the priest had said, let her not be slain in the house of the Lord._ But to this it may be replied,

[_1st_,] That Athaliah was plainly an usurper, not only by reason of her sex, since a woman was not to reign over Israel, or Judah: But she killed all the seed royal, to establish herself in the throne, except Joash, who escaped, being hid from her fury, in an apartment belonging to the temple, 2 Chron. xxii. 11.

[_2dly_,] What Jehoiada did in deposing her, was not only with a good design to set up the lawful heir; but it was done by an express command of the Lord, chap. xxiii. 3.

[_3dly_,] Joash was proclaimed, and anointed, and universally owned as king by the people, before Athaliah was slain, 2 Kings xi. 12,-14.

VI. We are now to consider the sins of inferiors against their superiors. These are expressed in general terms, in one of the answers we are explaining; namely, neglecting the duties we owe to them, envying at, and contempt of their persons, places, and lawful counsels and commands, and all refractory carriage, that may prove a shame and dishonour to their government; but, more particularly, inferiors sin against their superiors.

1. In divulging their secrets; and that either as to what respects the affairs of their families, or their secular callings in the world.

2. In mocking, reproaching, or exposing their infirmities. Thus it is said, _The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it_, Prov. xxx. 17.

3. In endeavouring to make disturbance or disorders in families, or the common-wealth, through discontent with their station as inferiors, or a desire to rule over those to whom they ought to be in subjection.

4. Servants sin, in neglecting to fulfil their contract, or do the service which they engaged to perform, when they first entered into that relation. Or when they are only disposed to perform the duties incumbent on them, when they are under their master’s eye, having no sense of common justice, or their obligation to approve themselves to God, in performing the duties they owe to man. Thus the apostle exhorts servants, to _be obedient to them which are their masters, with fear and trembling, in singleness of heart, as unto Christ. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart_, Eph. vi. 5, 6.

5. Children sin, by being unnatural to their parents, who refuse or neglect to maintain them if they need it, especially when they are aged; whereby they will appear to have no sense of gratitude, for past favours, nor regard to that duty which nature obliges them to perform.

Quest. CXXIX., CXXX., CXXXI., CXXXII., CXXXIII.

QUEST. CXXIX. _What is required of superiors towards their
inferiors?_

ANSW. It is required of superiors, according to that power they
receive from God, and that relation wherein they stand, to love,
pray for, and bless their inferiors; to instruct, counsel, and
admonish them; countenancing, commending, and rewarding such as do
well; discountenancing, reproving, and chastising such as do ill;
protecting, and providing for them all things necessary for soul,
and body; and by grave, wise, holy, and exemplary carriage, to
procure glory to God, honour to themselves, and so to preserve the
authority which God hath put upon them.

QUEST. CXXX. _What are the sins of superiors?_

ANSW. The sins of superiors are, beside the neglect of the duties
required of them, and inordinate seeking of themselves, their own
glory, ease, profit, or pleasure; commanding things unlawful, or not
in the power of inferiors to perform; counselling, encouraging, or
favouring them in that which is evil, dissuading, discouraging, or
discountenancing them in that which is good; correcting them unduly,
careless exposing, or leaving them to wrong, temptation, and danger;
provoking them to wrath; or any way dishonouring themselves, or
lessening their authority, by an unjust, indiscreet, rigorous, or
remiss behaviour.

QUEST. CXXXI. _What are the duties of equals?_

ANSW. The duties of equals are, to regard the dignity and worth of
each other, in giving honour to go one before another, and to
rejoice in each others gifts and advancement, as in their own.

QUEST. CXXXII. _What are the sins of equals?_

ANSW. The sins of equals are, beside the neglect of the duties
required, the undervaluing of the worth, envying the gifts, grieving
at the advancement or prosperity one of another, and usurping
pre-eminence one over another.

QUEST. CXXXIII. _What is the reason annexed to the fifth Commandment
the more to enforce it?_

ANSW. The reason annexed to the fifth Commandment, in these words,
[_That thy days may be long upon the land, which the Lord thy God
giveth thee_] is an express promise of long life and prosperity, as
far as it shall serve for God’s glory, and their own good, to all
such as keep this Commandment.

1. We are to consider the duties which superiors owe to their inferiors. Whatever circumstance of advancement one has above another in the world, this is a peculiar gift of God, and should not give occasion to that pride of heart which is natural to fallen man, which puts him upon casting contempt on those who are below him; much less should they oppress others, who are in a lower station of life than themselves; but should endeavour to do good to them, and thereby glorify God. And, indeed, as every relation is mutual, and calls for its respective duties, so that superiors expect the duty which belongs to them, from inferiors; it is equally just and reasonable that they should not neglect those duties which they are obliged to perform to them; though they be of another nature, different from those which they demand from them. Here we shall consider,

2. The duty of parents to children. This not only includes in it the using their utmost endeavours to promote their worldly advantage, as to what respects their present or future condition in life; but they ought to have a just concern for their spiritual welfare, which is a duty very much neglected, though it be incumbent on all parents, and will be performed by those who have a sense of God and religion upon their spirits; this the apostle calls _bringing them up in the nurture and admonition of the Lord_, Eph. vi. 4. When children are first capable of being instructed; or when they first take in the knowledge of common things; then it is the parent’s duty to instil into them those things that are spiritual. It is, indeed, a difficult matter to speak to them about divine things, so as to lead them into the knowledge thereof; and it requires a great measure of wisdom and faithfulness in them. One of the first duties that they owe to them, is acknowledging God’s right to them, putting them under his care, giving them up to him, hoping and trusting in Christ, that he will bestow on them the saving blessings of the covenant of grace, and that in their early age of life. Moreover, since children soon discover themselves to have a corrupt nature: This ought to be checked and fenced against, as much as it is in our power: Since all habits of sin are of an increasing nature, and though it be difficult to prevent them; yet we shall find it much more so to root them out.

Now that we may instil into the minds of children, the principles of religion, as soon as they are capable of receiving instruction, let it be observed,

(1.) That parents must take great care that they neither speak nor act any thing before their children, which may tend to corrupt their minds, or afford a bad example, which it would be of pernicious consequence to them to follow; nor ought they to suffer those passions to break forth, which may render them mean and contemptible in the eyes of their children; or give them occasion, by their example, to indulge the same passions.

(2.) They must take heed that they do not exercise severity for trifles, or those inadvertencies which children are chargeable with, on the one hand; nor too much indulge them in that incorrigibleness and profaneness which they sometimes see in them, on the other.

(3.) They must separate from them all companions, or servants, from whom they may imbibe the principles of sin, and oblige those who have the immediate care of their education, to instil into them the principles of religion, and, at the same time, to recommend to them, the pleasure, beauty, and advantage of holiness in all, but especially in young ones.

(4.) The examples which we have, either in scripture, or our own observation in the world, of those who have devoted themselves to God, and been religious betimes, is to be frequently inculcated, for their imitation, with all the affecting and moving expressions that it is possible for them to use, and with a particular application thereof to their case; and, on the other hand, the miserable consequences which have attended persons neglecting to embrace the ways of God in the days of their youth, and the sore judgments which often ensue hereupon; as it is said, _His bones are full of the sin of youth_, Job xx. 11.

(5.) Reproofs for sin are to be given, with a zeal and concern for the glory of God; and yet with that affection as may convince children, that in those things, in which they are ready to think their parents their enemies, they appear to be their greatest friends.

(6.) They, who have the care of children, ought to take heed, that they do not lead them into, or give them occasion, to rest in, a formal, or external appearance of religion, on the one hand; nor, on the other hand, are they to use any methods which may induce them to think, that, a burden, or a reproach, which they ought to esteem their delight and honour.

(7.) Those opportunities are more especially to be embraced, when instructions are most likely to be regarded by them; as when they are inquisitive about divine things. This should give the parent occasion to be particular in explaining them to them. Thus God commands Israel, _when thy son asketh thee in time to come, what mean the testimonies and the statutes, and the judgments; which the Lord thy God commanded you?_ to _say unto him, we were Pharaoh’s bondsmen_, Deut. vi. 20, 21. and so they were to relate to them those dispensations of providence towards them, that gave occasion to these statutes which he had appointed.

(8.) Parents should let their children know, that their obedience to God’s commands, will always entitle them to the greatest share in their affection, that this may be a motive and inducement thereunto.

2. We are now to consider the duty which masters owe to their servants. And,

(1.) They ought to recommend the good ways of God to them, endeavouring to persuade them to be religious; and, by their exemplary conversation in their families, whereby they adorn the doctrine of God our Saviour, in all things, afford them an additional motive hereunto.

(2.) They should encourage religion in their servants, as well as diligence and industry. For, as the one tends to their advantage, to whom their service is due; the other tends to the glory of God, and the good of their souls, who are found in the practice of it.

(3.) Masters should endeavour to instruct their servants in the principles of religion, especially if ignorant. And,

(4.) They should allow them sufficient time for religious duties; which, if needful, ought to be taken out of that time, wherein they would otherwise be employed in their service: And this they ought to do, as considering, that the best Christians are like to make the most faithful servants.

3. We are now to consider the duty of magistrates towards their subjects. This consists,

(1.) In their endeavouring to promote their liberty, safety, and happiness, by the justice and clemency of their administration. Thus it is said, _He that ruleth over men must be just, ruling in the fear of God_, 2 Sam. xxiii. 3. By this means they will lay their subjects under the highest obligation to duty and obedience; and the respect which they have from them, will render the station, in which they are, more agreeable.

(2.) They ought to defend the rights of subjects, when injured, against their oppressors; that they may appear to be, as it were, their common fathers, to whom they have recourse in all difficulties, and find redress.

(3.) They ought to encourage and support the common design of Christianity, by suppressing irreligion and profaneness, and every thing which is a scandal to the Christian name, or a reproach to a well-ordered government. This leads us,

II. To consider the sins of superiors. These sin in their behaviour towards their inferiors,

1. By pride and haughtiness; when they treat those who are below them, with contempt and disdain; as though, because they are not, in many respects, their equals, they are not their fellow-creatures. This discovers itself either in reproachful words or actions. Thus the Pharisees treated those whom they apprehended inferior to them, in gifts or station, in the church, with contempt; so that they often made use of that aphorism; _This people, who knoweth not the law, are cursed_, John vii. 49.

2. Another sin of superiors is, when masters exact severe and unmerciful labour, beyond what is reasonable, of their servants, which is little better than the oppression of the Egyptian task-masters; who commanded them to make brick without straw, Exod. v. 15,16. and beat, and dealt severely with them, because they could not fulfil their unreasonable exactions.

3. Sin is committed by those who, being princes, or generals, exercise inhuman cruelty, contrary to the law of nature and nations, towards their conquered enemies, when they have them in their power. This David seems to have been charged with, as a blemish in his reign; when he _put_ the men of Rabbah, after he had conquered them, _under saws, and under harrows of iron, and made them pass through the brick-kilns. Thus did he unto all the cities of the children of Ammon_; which seems hardly justifiable by marshal law; and therefore it must be reckoned a failing in him; especially unless the Ammonites had done something extraordinary, to deserve such treatment, or had used Israel in the like manner, so that this might be reckoned a just reprizal upon them, 2 Sam. xii. 31.

And to this we may add, that magistrates do not behave to their subjects, as they ought, and therefore commit sin, when they inflict punishment beyond what the law directs, or the crime deserves. Thus small offences are not to be punished with death, as capital crimes are, since the punishment must be greater or less, in proportion to the crime. Thus God enjoined a certain number of stripes for some crimes committed, which they were not to exceed; _whereby their brother would seem vile unto them_, Deut. xxv. 2, 3. that is, they would treat him with a greater severity than the nature of the crime demanded.

4. Superiors sin, when they take advantage on the necessities of the poor; in buying or selling, which is called, a _grinding the faces of the poor_, Isa. iii. 14, 15.

5. Masters, or parents sin, in giving undue correction to their servants or children, for small faults as when they neglect to perform some punctilio’s, of respect, which are due to them, with greater severity than they do, open sins against God, or when they are transported with unreasonable passion for trifles; whereby they render themselves hated by them, and provoke them to wrath, rather than answer the end of chastisement, which is the glory of God and their good. This the apostle forbids parents to do, Eph. vi. 4. And elsewhere, he speaks of the _fathers of our flesh chastizing us after their own pleasure_, Heb. xii. 10. as being disagreeable to the divine dispensations, and consequently not to be justified in them that practise it.

6. Superiors sin, when they command those things, of their inferiors, which are in themselves sinful, which they cannot, in their consciences, comply with. And to this we may add, their demanding those things which are impossible, and being enraged against them for not doing them.

7. Superiors sin, when they surmise their inferiors have committed a fault, which they resent, and punish, without suffering them to vindicate themselves, though they request this favour in the most submissive way. This is to extend their authority beyond the bounds of reason. We shall now consider,

III. The duty of equals. And,

1. They ought to encourage and strengthen the hands of one another in the ways of God, which is the great end and design of Christian societies.

2. They ought to sympathize with one another in their weakness, warning and helping each other, when exposed to temptations, or overcome by them.

3. They ought to defend one another when reproached by the enemies of God and religion.

4. To love one another, and rejoice in each others welfare And,

5. To withdraw from the society of those who are a reproach to, or endeavour to turn them aside from the good ways of God.

IV. We shall now consider the sins of equals; which they are guilty of,

1. When they entertain unjust and unfriendly quarrels, contrary to that love, which ought to be amongst brethren.

2. When they affect, or usurp pre-eminence over one another; as Diotrephes did, whom the apostle speaks of, who _loved to have the pre-eminence amongst them_, 3 John, ver. 9. Christ’s disciples themselves were sometimes liable to this charge; especially when _there was a strife among them, which of them should be accounted greatest_, Luke xxii. 24. which our Saviour is so far from commending in them, that he reproves them for it.

3. It is a great sin, when equals endeavour to make breaches amongst those, who are otherwise inclined to live peaceably with one another. This is the wretched employment of tale-bearers, busy-bodies, make-bates, and slanderers, who delight to raise and propagate false reports; as the Psalmist supposes some inclined to do, who are distinguished from those who do not _backbite with their tongue_, nor _take up a reproach against their neighbour_, &c. Psal. xv. 3. and it is reckoned one of those things which the Lord hates, Prov. vi. 19.

4. They are guilty of sin, when they insult, and take occasion, to expose their brethren, for those weaknesses and infirmities which they see in them, not considering that they are also liable to the same themselves.

5. When they endeavour to ensnare and entice others to sin. This vile practice Solomon takes notice of, chap. i. 10, 15. and cautions those who are thus tempted against consenting to, or complying with them. We are now to consider,

V. The reasons annexed to the fifth Commandment, which are included in that promise of long life, to such as keep it. It is enquired by some, whether this promise is to be applied to none but the Israelites; since there is mention of the land which the Lord gave them, to wit, Canaan? To which it may be replied; that though they might make a particular application of it to themselves; yet it extends to men in all ages and places. Accordingly the apostle Paul mentioning this Commandment, and the promise annexed to if, instead of those words, _That thy days may be long in the land, which the Lord thy God giveth thee_, alters the mode of expression, that it may be applicable to us as well as them, when he says, _That thou mayest live long on the earth_, Eph. vi. 2, 3. This may give us occasion to enquire,

1. Whether this promise be made good as to the letter of it, to all that keep this Commandment; especially since we find, that, according to the common methods of providence, some good men live but a short time in this world, when the wicked oftentimes live to a great age. That the lives of some good men have been short, needs not be proved. Abijah, the best of Jeroboam’s family, in whom some good thing was found, towards the Lord God of Israel, died when a child, 1 Kings xiv. 12, 13. And Josiah, who was one of the best of the kings that reigned over Judah, lived but thirty nine years; for it is said, that _he was eight years old when he began to reign; and he reigned thirty and one years_, 2 Kings xxii. 1. And Enoch excelled all the patriarchs who lived before the flood, and was more honoured in that he was translated to heaven, without dying; yet he continued but a little while in this world, if we compare the time he lived here, with the time which men generally lived before the deluge; which was but _three hundred and sixty five years_; whereas, several others are said to have lived above nine hundred years. And Joseph, who was the most remarkable, for shewing honour to parents, and performing the duties belonging to other relations, of any we read of in scripture; he lived but an _hundred and ten years_, Gen. l. 26. Whereas Levi, who had been a reproach to his father, and a dishonour to the family in general, lived an _hundred thirty and seven years_, Exod. vi. 16.

2. We shall now consider, how such dispensations of providence may be accounted for, consistently with the promise annexed to this Commandment. Accordingly it may be observed,

(1.) That, when God takes his saints out of the world when young, it is sometimes a peculiar instance of compassion to them, in taking them from the evil to come. Thus Josiah died, as was but now hinted, when young; but this was in mercy to him, that he might not see the evil which God would bring on Judah for their sins, 2 Kings xxii. 20.

(2.) They are, at their death, possessed of a better world, which is the best exchange: So that were the matter referred to their own choice, they would choose heaven before the longest life, and the best advantages they can enjoy in this world.

(3.) Old age is not a blessing, unless it be adorned with grace. _The hoary head is_, indeed, _a crown of glory, if it be found in the way of righteousness_, Prov. xvi. 13. but not otherwise. Good men are not destroyed by the blast of God’s wrath, but gathered, like a shock of corn, when fully ripe; they are meet for, and then received into a better world. Therefore _the child_ dying in Christ, is said _to die an hundred years old_, Isa. lxv. 20.

3. We shall now enquire, how far, or in what respects, we are to hope for, and desire the accomplishment of the promises of temporal good things.

(1.) Temporal good things are not to be desired ultimately for themselves, but as subservient to the glory of God. And long life in particular is a blessing, so far as it affords more space to do service to the interest of Christ in the world.

(2.) They are to be desired, with an entire submission to the will of God, and a resolution to acknowledge, that he is righteous, and to magnify his name, though he deny them to us, as considering that he knows what is best for us, and may do what he will with his own.

(3.) We are to desire that God would give us temporal good things in mercy, as pledges of eternal happiness, and not in wrath. Thus the Psalmist says; _There be many that say, who will shew us any good? Lord, lift thou up the light of thy countenance upon us_, Psal. iv. 6.

4. We shall now enquire with what frame of spirit we ought to bear the loss of temporal good things, which we have been encouraged by God’s promise, to hope for. In answer to this, let it be considered, that if God does not fulfil his promise in the way and manner which we expect, in granting us temporal good things; yet,

(1.) We must justify him, and condemn ourselves; none can say, that he does not forfeit all blessings daily. Therefore we are to say; let God be true, and every man a liar. He is a God of infinite faithfulness; but we are unfaithful, and not stedfast in his covenant.