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 nurs ing 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 farther 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.

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, 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 sub jects.

3. There is a relation founded in mutual compact and agrer ·

ment, 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 otherthings, 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 the, we, 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 advis ed, 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 VOL. III. 3 U

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 excep tions; 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 na

ture.

[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 mas ters. 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 mas ters and them; accordingly we read, that persons became servants,