Advice to Parents and Children, Introduction
An Introduction into the Diſcourſe intended; ſc. In ſix memorable Poſitions concerning ſecond Table Duties: Or, Duties toward Man.
THey are not few, whoſe higheſt Aim and Buſineſs is to cultivate Moral Vertues. Speaking but ſeldom and but little of the Holy Ghoſts ſupernatural Operations, and Goſpel Graces. But, as its every where ſeen, they are the death of Morality where they come. And by ſetting it up in oppoſition unto Evangelical Obedience, they do, (eventually, however undeſignedly,) depoſe both of them. They that deſire no more, do not poſſeſs ſo much as true Morality. They that aſpire not to be Godly, do reach but unto counterfeit Honeſty. Men wiſe unto Salvation do know the difference, between true Pearls produced by the beams of the Sun of Righteouſneſs; and the falſe ones, that are formed by the ſmoaky heat of depraved Reaſon.
But they are alſo too many, who ſin on the contrary hand: Who, it may be do affect, and certainly do account themſelves to be very Saints, not being ſo much as Men. Yea, and wanting nothing more of Bruits then their Innocence. Neglecting Duties toward Man, as though they had never been required by God. Or, as though, being of the lower Hemiſphere, they were unworthy of their Thoughts and Care. But who has bewitched the one and the other? that they ſhould not diſcern the monſtrouſneſs of unregenerate Morality, and of immoral, yea unnatural Piety. Of the two, it muſt be confeſſed, this latter is the moſt viſible monſter. Moraliſts, void of Gods Holy Spirit, are poyſonous Snakes, but with fairly painted Skins on their backs. Whereas Saints in Profeſſion, not having natural Affection and reaſonable Converſation, are Naked without any fig-leaf. Are Devils in black, without their cloven foot hid. Sepulchres, not painted, nor ſo much as covered. In a word; the Plant called the ſenſitive one, hath no more ſenſe then the loweſt Vegetable, but has a little faint reſemblance of it! Graceleſs men of the moſt refined Morals, are as truly dead in ſin as the moſt lewd men are; but they have a ſhadow of gracious Life. And that ſhadow it ſelf, is more then is attainable by your utmoſt Faſting and Prayer unto God, while you lead a courſe of Injuſtice and Uncharitableneſs unto Men.
To prepare you for the Duties I am to commend, I premiſe theſe ſix Memorandums. I would have their Fire heat your Iron before I ſtrike.
Poſ. 1. Duty unto Man, is required juſt ſo as Duty unto God himſelf is. I mean, as immediate duty unto God is required. The ſame God made the Law for both: And alſo wrote with his own hand the Law for that and for this. And cauſed the Law for both to be alike preſerved in the Ark. Nor are the three Motives prefixed in the Praeface unto the Law, reſtrictly put to urge us unto the obſervance of the Commands of the firſt Table only. No, but to engage our performance of thoſe of the ſecond Table alſo, the Lord declares; (1.) He is Jehovah, and therefore to be Obeyed. (2.) He is the God of his Peoples Choice and Covenant, and therefore to be Obeyed. (3.) He is their Redeemer and Diſembondager, and therefore to be Obeyed.
Poſ. 2. Duty unto Man, is in like ſort explicated in the word as Duty unto God immediately is. The four general Precepts of Duty unto God, are notably explicated in numberleſs Texts of Scripture. And ſo are the ſix Precepts of Duty unto Man. I will inſtance but in four, noted to my hand by Mr. Durham on the Decalogue, p. 311, 312. Mat. 22.39. We are bid to Love our Neighbours as our ſelves. Which teaches that our Duty unto Men, ought to be diſcharged with warmth of Affection. Mat. 7.12. We are told we ſhould do unto all men, as we (regularly) would that men ſhould do unto us. Which inſtructs us unto impartiality and extent of affection. Phil. 2.4. We are charged, not to look (ſingly) at our own intereſts, but at others. Which gives us to underſtand, that our Duty unto Men ſtands not only in Affection and good Wiſhes. No, but Conſideration and Action too are required. foreign, &c. Rom. 12.10. Be kindly affectioned one to another with Brotherly Love, in honour preferring one another. Which extraordinary words ſignifie to us, that our Duty unto Man is to be paid with naturally free inclination, foreign, &c.and very inward eſteem of him.
Poſ. 3. Duty unto Man, is a fruit of Duty unto God. Of Flattery and Pageantry, I do not ſpeak; but very Duty, and ſuch Duty unto Man, as is acceptable unto God. This, all of it, grows from Duty unto God, as its root. Our Duty unto God, is double: Firſt, Submiſſion unto his Authority; Secondly, Expreſſion Practical of that Submiſſion. Now, till we ſubmit to his Authority, and own him to be what he is unto us; we cannot be rightly affected unto our ſelves or unto any other Creature. And till we ſet our ſelves to expreſs our ſubmiſſion to his Power, by obſervance of his Precepts, we cannot ſquare aright one action toward them or our ſelves. But when we ſubject our ſelves to the divine Power, and conform our ways to the divine Precepts, what followeth? Why then, our Lunacy is over. Owning him our Head, we own every fellow Member too. And being by him governed, every juſt office to him and to our fellow Creatures is introduced. His Authority is ſufficient to oblige unto both; and his Laws are extant, obliging unto them, Wherefore, rendering unto God the things that are Gods, we neceſſarily render unto Man the things that are Mans. Whereas, while we are Rebels unto God we are Divels to our ſelves, and unto one another. And muſt needs be ſo; being that ſo long as we are in the ſtate of Rebellion, we are deſerted by the Spirit of all good; and are acted by the clean contrary Spirit. Blind they are therefore, that ſee not the Nobility of ſecond Table duty in its Heavenly Deſcent. It cometh from firſt Table-Duty; and therefore muſt needs partake of its Dignity and Excellence. It is very obſervable, that, according to what is ſaid, all ſecond Table-Duties are preſſed from the conſideration of the firſt. As thoſe of Subjects unto the Higher Powers, Rom. 13.1. Let every Soul be ſubject to the Higher Powers. For there is no power but of God: the powers that be, are ordained of God. Of Wives to Husbands, Eph. 5, 22. Wives, ſubmit your ſelves unto your own Husbands, as unto the Lord. Of Children to Parents, Eph. 6, 1. Children, obey your Parents in the Lord: for this is right. Of People unto their Miniſters, 1 Theſs. 5, 12. And we beſeech you, Brethren, to know them which Labour among you, and are over you in the Lord, and admoniſh you. Of Servants to Maſters, Coloſ. 3, 22. Servants, obey in all things your Maſters according to the fleſh; not with eye-ſervice, as men-pleaſers, but in ſingleneſs of heart, fearing God. The one Agument unto all, is Conſcience of the firſt Commandment. Which, as the Great Luther well ſaid, Is in every Commandment to be understood,
Poſ. 4. Duty unto Man, is a very great Mean of Duty unto God. I have read of a Tree growing in a hot and dry Countrey, whoſe Leaves do drop a Liquor that excellently moiſtens and maintains the Root. Duty to God, is indeed the Root of Duty to Man: But Duty to Man is that whoſe influences do greatly contribute to the Life and Livelineſs of that Root. A Truth ſo bright, that it needs no proof, nor meets with any denial. Lev. 19.3. Reverence unto Parents, ſeemeth called for as a mean of the Sanctification of Sabbaths. And 2 Tim. 1.2. We are plainly bid to do our great Duty to Kings and all in Authority, yea and to all Men; for this very end, that we may lead quiet Lives in all Godlineſs and Honeſty. In a word, it is the Holy Spirits pleaſure, ever to verify this memorable ſaying; All Graces and Duties be mutually Mother and Daughter unto each other. Love of God, and his Service, brings forth Love and Serviceableneſs unto Man. And Love and Serviceableneſs unto Man, brings a like Love and Service of God. He that would not Love and Serve Men for their own ſakes, ſhould do both for the ſake of the Love and Service of God. A Duke would Court the Friendſhip of a Begger, if that would half ſo much promote his Friendſhip with the King.
Poſ. 5. Duty unto Man is the only convincing proof of ſincerity and Duty unto God. Duties toward God, are, for the moſt part Spiritual and Inviſible. When you are true therein, who but God and Conſcience can ſee your Truth? The Duties toward God, that are Bodily and Viſible, are now in the Goſpel-day, all, very eaſie and cheap. Very Hypocrites do not begrudge them, and unfeigned Friends of God can never be known by them. 'Tis otherwiſe as to Duties toward Men. They are naked and open to Mens Eyes. Their Light as the Sun, ſhineth before all Men. And few will question your Piety, if they ſee your Ʋniverſal and Exquiſite Honeſty. For this reaſon it ſeemeth, that in the day of Judgment Chriſt inſiſteth upon Chriſtians Duties of the Second Table. Mat. 25.35. Becauſe they are the moſt ſenſible Diſcoveries of Faith and Holineſs, and fitteſt to juſtifie Saints before the World. The Servants of God, are obliged to ſhew abroad who their Maſter is. But they have no way to do it without that which is foreſaid. Therefore is it that the World ſo hardly believeth us Chriſt's Diſciples, becauſe we ſo little Love one another. They will acknowledge us his Servants, when they ſee more of his Livery, which is Love, among us.
Poſ. 6. Duty to man hath Promiſes of Reward, as well as Duty unto God. Wonderful, yet moſt certain this is. The Fifth Command is known to be called the firſt with Promiſe. Eph. 6.2. The Second, hath but a general Promiſe made to the Keepers of the whole Law: The Fifth hath a particular Promiſe made to the Keepers of that ſingle Commandment. Let it never be doubted therefore, but that it ſhall be richly Rewarded by God, whatever at his Command you perform toward Man. Even toward the pooreſt Child. The Gift of a Cup of Water, ſhall be as truly rewarded as Martyrdom it ſelf. And be it known unto you Parents and Children, that of all Duties between Man and Man, the greateſt are thoſe between you. The Fifth Commandment ſeemeth the Hinge of both Tables. And, by its place, to ſpeak thus much. ſc. That in order to the Knowledge and Obedience of all the other Commandments, it is highly neceſſary that the Fifth be well Known and Obeyed. It is true, Natural Parents are not all that be meant therein. All true Governors are included. But Parents only are mentioned, as being the first Governors we have; ſome years before Kings take notice of us. And as being the Principal Governors to whom we are moſt obliged, as the Authors of our Beings: and thoſe whoſe Government is not founded in Choice and Contract, as others is, but in Nature it ſelf. Which being conſidered, I proceed.