LECTURE XXIII.

FIFTH COMMANDMENT.

Part II.

In my last discourse, I began to explain the fifth Commandment; and having already gone through the duties of children and parents, properly so called, I come now to the other sorts of inferiors and superiors; all which have sometimes the same names given them, and are comprehended under the reason and equity of this precept.

And here, the first relation to be mentioned, is, that between private subjects and those in authority over them a relation so very like that of children and fathers, that the duties on both sides are much the same in each.

But more particularly, the duty of subjects, is, to obey the laws of whatever government Providence hath placed us under, in every thing which is not contrary to the laws of God; and to contribute willingly to its support, every thing that is legally required, or may be reasonably expected of us: to be faithful and true to the interests of that society, of which we are members; and to the persons of those, who govern it; paying, both to the supreme power,

and all subordinate magistrates, every part of that submission and respect, both in speech and behaviour, which is their due: and making all these allowances in their favour, which the difficulty of their office, and the frailty of our common nature demand: to love and wish well to all our fellow-subjects, without exception: think of them charitably, and treat them kindly to be peaceable and quiet, each minding diligently the duties of his own station; not factious and turbulent, intruding into the concerns of others: to be modest and humble, not exercising ourselves in matters too high for us*; but leaving such things to the care of our superiors, and the providence of God to be thankful for the blessings and advantages of government, in proportion as we enjoy them; and reasonable and patient under the burdens and inconveniencies of it, which at any time we may suffer.

The duty of princes and magistrates, it would be of little use to enlarge on at present. In general it is, to confine the exercise of their power within the limits of those laws to which they are bound; and direct it to the attainment of those ends, for which they were appointed; to execute their proper function with care and integrity; as men fearing God, men of truth, hating covetousness †; to do all persons impartial justice, and consult, in all cases, the public benefit; encouraging religion and virtue with zeal, especially by a good example; punishing crimes with steadiness, yet with moderation; and studying to preserve the people committed to their charge, in wealth, peace, and godliness ‡.

Another relation, to be brought under this Com* Psalm cxxxi. 1. + Exod. xviii. 21. Communion Office.

mandment, is, that between spiritual fathers, the teachers of religion, and such as are to be taught.

The duty of us who have undertaken the important work of spiritual guides and teachers, is, to deliver the doctrines and precepts of our holy religion, in the plainest and strongest terms that we can; insisting on such things chiefly, as will be most conducive to the real and inward benefit of our hearers; and recommending them in the most prudent and persuasive manner; seeking to please all men for their good, to edification*; but fearing no man in the discharge of our consciences; and neither saying nor omitting any thing, for the sake of applause from the many, or the few; or of promoting either our own wealth and power, or that of our order; to instruct, exhort, and comfort, all that are placed under our care, with sincerity, discretion, and tenderness, privately as well as publicly, so far as they give us opportunity, or we discern hope of doing service; watching for their souls, as they that must give account; to rule in the church of God with vigilance, humility, and meekness, shewing ourselves, in all things, patterns of good works ‡.

The duty of you, the Christian laity, whom we are to teach, is, to attend constantly and seriously on religious worship and instruction, as a sacred ordinance appointed by heaven for your spiritual improvement; to consider impartially and carefully what you hear, and believe and practise what you are convinced you ought; to observe with due regard the rules established for decent order and edification in the church; and pay such respect, in word and deed, to those who minister to you in holy things, as the interest and honour of religion re2. 1 Cor. x. 33. + Heb. xiii. 17. ‡ Titus ii. 7.

Rom. xv.

quire; accepting and encouraging our well-meant services, and bearing charitably with our many imperfections and failings.

A third relation, is, that between masters or mistresses of schools and their scholars. The duty of the former is, diligently to instruct the children committed to them, in all the things which they are put to learn, suiting their manner of teaching, as well as they can, to the temper and capacity of each; and to take effectual care that they apply themselves to what is taught them; and do their best: to watch over their behaviour, especially in the great points of religion and truth, modesty and good-humour : shew countenance to such as are well-behaved and promising; correct the faulty, with needful, yet not with excessive severity; and get the incorrigible removed out of the way, before they corrupt others. And the duty of the scholars is, to reverence and obey their master or mistress, as if they were their parents; to live friendly and lovingly with one another, as brethren or sisters; to be heartily thankful to all, that give or procure them so valuable a blessing as useful knowledge; and industrious to improve in it; considering, how greatly their happiness, here and hereafter, depends upon it.

I come now to a fourth relation, of great extent and importance, that between heads of families and their servants.

When the New Testament was written, the generality of servants were, as in many places they are still, mere slaves; and the persons to whom they belonged, had a right to their labour, and that of their posterity, for ever, without giving them any other wages than their maintenance; and with a power to inflict on them what punishments they pleased; for

the most part, even death itself, if they would. God be thanked, service amongst us, is a much happier thing; the conditions of it being usually no other, than the servants themselves voluntarily enter into, for their own benefit. But then, for that reason, they ought to perform whatever is due from them, both more conscientiously, and more cheerfully.

Now from servants is due, in the first place, obedience. Indeed if they are commanded what is plainly unlawful, they ought to obey God rather than man*; but still must excuse themselves decently, though resolutely. And even lawful things, which they have not bargained to do, they are not obliged to do; nor any thing indeed, which is clearly and greatly unsuitable to their place and station, and improper to be required of them. But whatever they engaged, or knew they were expected, to do; or what, though they did not know of it beforehand, is usual and reasonable, or even not very unreasonable, they must submit to. For if they may, on every small pretence, refuse to do this, and question, whether that belongs to their place, it is most evident, that all authority and order in families must be at an end; and they themselves will have much more trouble in disputing about their business, than they would have in performing it.

Servants therefore should obey; and they should do it respectfully and readily: not murmuring, behaving gloomily and sullenly, as if their work was not due for their wages; but, as the Apostle exhorts, with good-will doing service; not answering again‡, and contradicting, as if those, whom they serve, were their equals; but paying all fit honour to their master or mistress, and to every one in the family.

Acts v. 29.

+ Eph. vi. 7.

Titus ii. 9.