-17 Chapter 17. Of the honour of our Neighbour.

2-17 Chapter 17. Of the honour of our Neighbour.

FIFTH COMMANDMENT: HONOUR YOUR FATHER AND MOTHER
1. Justice toward our Neighbour either immediately affects him, or it is by means of some action.
2. Justice which immediately affects our Neighbour, either respects the degree of that condition in which our Neighbour is placed, or the condition itself, absolutely considered.
3. As it respects the DEGREE of the condition, it is called honour, which is commanded in the First Commandment of the second Tablet, which is said to be the first Commandment with a promise, Ephesians 6:2,1101 either because it is the first there, or because it is the first Commandment in all the Law that has a singular and proper promise joined to it.
4. Here the society of men among themselves is supposed and established, private or economic, and public or political, in which one ought to serve another being, joined together in mutual duties of Justice and Charity, so that they may exercise and show towards men that religion by which they worship God.
5. Hence that solitary life which certain Hermits have chosen for themselves as Angelical,1102 and which others embrace for other reasons, is so far from perfection, that unless justified by some extraordinary reason (and only for a time), it is altogether contrary to the law and will of God.
6. But because human society serves as a foundation for all other offices of Justice and Charity which are commanded in the second Tablet of the law, those transgressions which directly contribute to the disturbance, confusion, and overthrow of this society, are more grievous sins than breaches of the several precepts.
7. Even though Political as well as Economic society is established by God, yet there is a certain form of this Economic society (as there is a certain form of Ecclesiastical society) that is prescribed for all people. But this is not so of Political society; that is left to men’s liberty (so as to preserve their power whole), that they may ordain that society which best establishes religion and justice among themselves.
8. And this is one reason why there is mention only of parents in the Fifth Precept: because Economic society only (which is plainly natural) should remain one and the same throughout all ages and nations — to which it may also be added that this is the first degree, in which is found the fountain and seminary1103 of all society; and from which also the authority of all others in superiour power1104 is set forth and mitigated by the name of Father: 2 Kings 2:12-13, 2 Kings 13:14; Genesis 45:8; 1 Samuel 24:11; 1 Timothy 5:1.1105
9. HONOUR is an acknowledgement of that dignity or excellence in another, with a due testifying of it.
10. It is called both an acknowledgement and testifying, because it does not consist either in outward observance only, or in inward only, but in both.
11. It is said to respect excellence or dignity, because we are not affected with reverence, except upon the apprehension of some excellence.
12. Hence that duty which is due to those who are placed above us in some eminence, is commonly and most properly set forth under the name of reverence. But by a synecdoche, it sets forth every duty in which the degree of dignity or excellence of another is respected, whether that degree is unequal in respect to us, or equal. Romans 12:10, In honour preferring one another. 1 Peter 3:7, Let men likewise dwell according to the knowledge of God, giving honour to the woman as to the weaker vessel. 1 Peter 2:17, Honour all men.
13. But honour has first place among those duties which are due our neighbour, First, because it comes nearest to the nature of religion and piety with which we worship God, and from which it is also called religion or piety — not only by secular authors, but sometimes also in the Scriptures: 1 Timothy 5:4, Let him learn first to show piety to his own family, etc. Secondly, because it is the bond and foundation of all other justice which is to be performed to our neighbour. For by virtue of this duty, to the degree it respects others, men lead a quiet and peaceable life with all piety and honesty, 1 Timothy 2:2. This also seems to be the proper reason for that promise which is adjoined to this Fifth Precept, that you may prolong your days upon earth, because without this mutual observance of superiours and inferiours among themselves, it could not be expected that the life of man would abide in its state.
14. Honour, as it respects the knowledge and opinion of others, about the one that is to be honoured, is called fame, Ecclesiastes 7:1; or a good name, Php_4:8.
15. Hence honour, as it is the external good of a man, does not really differ from fame, except in reason.
16. That office of honouring which we owe to all, is to preserve that state of dignity which they have, without being hurt.
17. To this office are opposed those vices by which the office of our neighbour is hurt.
18. The good name of our neighbour is hurt when that estimation which ought to be had of him is diminished. 1 Corinthians 4:13, Being defamed we pray. 2 Corinthians 6:8. By honour and dishonour, by evil report and good report.
19. We may diminish it either by conceiving ill of him ourselves, without just cause, which is called rash judgment, Matthew 7:1; 1 Corinthians 4:3,1106 or with others also.
20. The good name of our neighbour is diminished with others by words, deeds, gestures, or other signs.
21. This is also done sometimes directly and formally with an intention to hurt; and sometimes virtually and indirectly; or by the nature of the thing; or by adjoining circumstances.
22. When the fame of another is hurt by imputing an evil — by their fault or by punishment — then if it is in his presence, it is called a reproach, or derision, or slander; if it is in his absence, it is called a detraction.
23. DETRACTION is directly exercised about the evil of our neighbour in four ways: 1. When a fault is falsely laid upon him. 2. When a secret fault is discovered without a just cause. 3. When a true crime is harped on too much. 4. When the deed is allowed, but the intention is blamed.
24. It is indirectly exercised about the good of our neighbour in four ways also: 1. Denying that good which is to be given to our neighbour. 2. Hiding it. 3. Lessening it. 4. By praising it coldly.
25. The former ways are contained in this verse,
Imponens, augens, manifestans, in mala vertens.1107
26. The latter in this verse,
Qui negat aut minuit, tacuit, laudatque remisse.1108
27. The good name of our neighbour is restored by retracting, or desiring pardon, or sometimes also by recompensing it.
28. Some of the duties of honour belong to unequals, some to equals.
29. Among unequals, it belongs to superiours to excel in well-deserving; but it belongs to inferiours to reverence and give thanks.
30. Inequality is either in some simple quality, or in authority and power.
31. Inequality in a SIMPLE QUALITY, is either in respect to age, or in respect to gifts.
32. Those who are above others in AGE, ought to go before them in a grave example, Titus 2:4, That old women teach the younger women to be sober.
33. Those who excel in GIFTS, should readily impart them to the profit of others, Romans 1:14. I am a debtor both to the Grecians and Barbarians; to the wise, and the unwise.
34. Those who are above others in POWER, are those who have a right to govern others, for which this power is called jurisdiction; it is their duty to administer justice and charity toward others in a certain eminent way, according to that power which has been committed to them.
Job 29:14-15, I put on justice, and my judgment covered me as a robe, and as a Diadem. I was as eyes to the blind, and as feet to the lame. Colossians 4:1, Masters, do what is right and fair to your servants.
35. This justice is administered in charity, by protecting and ruling.
36. PROTECTION is an application of power to defend others from evil. Isaiah 32:2, And a man shall be as a hiding place from the wind, and a covert from the tempest, etc. To which also pertains that providence whereby they provide necessary things for them, 1 Timothy 5:8.1109
37. RULING is an application of power to further others in good, Romans 13:4, He is the minister of God for your good. 1 Timothy 2:2, That we may lead a peaceable and quiet life in all godliness and honesty.
38. This ruling is exercised in directing and rewarding.
39. DIRECTION is a propounding of what is right and good, so that it may be observed. Ephesians 6:4, Fathers, bring up your children in the nurture and admonition of the Lord.
40. To this direction pertains making and promulgating good laws in whatever society of men it is required.
41. REWARDING is recompencing obedience which is performed or denied [in response] to direction, 1 Peter 2:14, to take vengeance on the wicked, and for the praise of those who do well. Also Romans 13:3.
42. Here distributive and emendative justice most shine forth: for although the justice in other men is the same as that which is exercised in those who are their superiours, yet it most shines forth if it is administered with a fit power.
43. Hence the right of revenge properly belongs only to those who have super-eminent power, Romans 13:4, 1 Peter 2:14,1110 by whom when it is rightly exercised, it is not the revenge of men, but of God. 2 Chronicles 19:6, Take heed what you do, for you judge not for men, but for the Lord, who will be with you in the judgment.
44. Those who are in higher power ought to provide for the commodities of those over whom they are set — in respect to their souls, that they may have the means of salvation, Ephesians 6:4;1111 and in respect to their bodies, that they may have food, raiment, and a fit dwelling.1112
45. And these are either private persons or public.
46. PRIVATE persons, are the husband in respect to the wife, parents in respect to children; and master in respect to servants — where the power of the husband is moderated with a certain equality; the power of the master is merely commanding; but the paternal power is as it were mixed.
47. Those who are in PUBLIC authority, are either ministers or magistrates.
48. There is this difference between MAGISTRATES and MINISTERS of the Church. 1. Magistracy (of this rather than of the other kind) is an ordinance from man; but the ordinance of ministers is from God, which is declared in the Scriptures, when the power of magistracy, although it is ordained by God, Romans 13:1, is yet called a human creature, 1 Peter 2:13;1113 this name does not at all agree to the lawful ministers of the Church. 2. Magistracy is an ordinance of God the Creator, and so it belongs to all kinds of men; but the Ecclesiastical ministry is a gift and ordinance of Christ the Mediator, and so it does not properly and ordinarily pertain to any except those who are of the Church of Christ. 3. A magistrate has jurisdiction joined to his government, and so (if he is the supreme magistrate) upon just cause, he may make and abolish laws, and commit jurisdiction to others; but the ministers of the Church (considered in themselves) are merely mandatory; they have no authority of their own, but whatever they do lawfully, they do it as in Christ’s stead who commands them; and so they can neither make laws, nor commit to others that power which they have received. 4. It belongs to magistrates to procure the common good of all those committed to their jurisdiction, both spiritual and corporal, using political means and a coercive power, 1 Timothy 2:2;1114 but it is ministers’ duties to procure spiritual good for those who are committed to them, using Ecclesiastical means, Acts 20:28; Hebrews 13:17.1115
49. But they cannot be exactly distinguished in the things themselves, the persons and causes which occupy them: for there is no thing, person, or cause so Ecclesiastical, that it may not in some respect pertain to the jurisdiction of the magistrate; nor is there any action so secular that, so far as it respects obedience to God, it may not pertain to the Church taking notice of it (as if done by a member of the Church).
50. Therefore exempting Ecclesiastical men (as they are called) from the jurisdiction of the civil magistrate, and also unloosing them from the obedience due to Magistrates and Parents, is brought in by Papists under a pretence of Religion and perfection; but it is altogether contrary to the perfect Law of God.
51. In respect to this ruling which comes from the power of superiors, there is due from inferiors, subjection and obedience. Hebrews 13:17, Obey your leaders, and submit yourselves.
52. SUBJECTION is an acknowledgment of their authority, 1 Peter 2:18; Ephesians 5:22.1116
53. OBEDIENCE is the performance of those things that are prescribed, Ephesians 6:1, Ephesians 6:5.1117
54. This obedience should always be limited according to the limits of power, which the superior commander has.
55. Hence we must not obey men in those things which are against the command of God, for we must obey in the Lord, Ephesians 6:1, and in the fear of God, Colossians 3:22.1118 We must not obey those things which are against the command of those superior persons who have greater authority than they.
56. Hence also, that obedience must not be blind, or without examination of the precept: but an inferior ought to enquire so far as required for the matter in hand, whether the precept is lawful, convenient,1119 and binding, Acts 4:19.1120
57. But if the precept is not lawful, then enduring the punishment wrongfully inflicted, has the place and force of obedience, 1 Peter 2:19-20.1121
58. In respect to the good that is communicated either by the gifts, or by the power of superiors, inferiors owe submissive thankfulness.
59. THANKFULNESS is a desire to recompence benefits received.
60. For it is a certain well-wishing affection, having respect and proportion to the benefit of another, yet so that it must not be contained in the affection itself, but it must be manifested in answerable endeavour.
61. Thankfulness indeed is the common duty of all men who have received any benefit from others; but there is a certain singular way of thankfulness of inferiors towards superiors, which is declared in that word, when thankfulness is said to be submissive.
62. To this pertains relieving their needs, whether they stand in need of substance, help, or counsel. Genesis 45:9.1122
63. This thankfulness which respects those by whose benefit we subsist under God — namely our parents and country, or those who sustain that person with them — is called piety, 1 Timothy 5:4.1123
64. The duty of equals towards all their equals is that one prefers another in honour: Romans 12:10; Ephesians 5:21.1124
65. FRIENDSHIP is towards some that are joined nearer in love and communion, Proverbs 18:24.1125
66. The beginning of all honour to be given to our Neighbour, especially of that honour which is due to superiors and equals, is humility.
67. This HUMILITY is a virtue, whereby one so moderates his esteem of himself, that he will not in any way attribute anything to himself above that which is fit for him. Php_2:3, In humility of mind thinking every one better than himself.
68. To humility is opposed pride and envy.
69. PRIDE is an inordinate affection of a man’s own excellence.
70. This affectation for a man’s own excellence, if it is exercised about good things that we have, is called boasting; if it is about those things we would seem to have, it is called arrogance; if it is about the fame and esteem we seek from others, it is called vainglory; if it is about dignities, it is called ambition: if it is about undertaking matters which are beyond our strength, it is called presumption.
71. ENVY is sorrow over the good which our Neighbour has, because it seems to diminish our own excellence, Numbers 11:29.1126
72. For if there is fear of another’s good, because we see some evils that are likely to come from there, either to others or to ourselves, it is not envy, but an honest fear, Proverbs 23:17.1127
73. If the cause of sadness is not that another has good, but that we do not have it, and that good is wished for by us, then it is not envy, but emulation, Romans 11:14.1128
74. If the cause of sadness is the unworthiness of the one who enjoys that good, then it is not properly envy, but indignation, Proverbs 29:2.1129
75. Yet all these affections, if they exceed proper measure, are usually noted in the Scriptures under the name of envy: Psalms 37:1; Psalms 37:7; Proverbs 3:31.1130