The Law Unsealed, Treatise · Commandment 5
The Fifth Command.
Exodus 20. 12.
Honour thy Father and thy Mother, that thy dayes may be long upon the Land which the Lord thy God giveth thee.
OUR Lord Jeſus Chriſt, Matth. 22. 37. ſumeth up the whole Law in theſe two words, which he calleth the two great Commandements, Thou ſhalt love the Lord thy God with all thy heart, with all thy ſoul, and with all thy mind, and thy Neighbour as thy ſef, the two leggs that Piety in practiſe walketh upon; the one comprehendeth our duty to God, which runneth through all thee Ten Commands, but doth more eminently exert it ſelf in the firſt Four, whereof we have ſpoken: The other containeth our duty to our Neighbour; which is ſet down more particularly in the laſt Six Commands, whereof we are now to ſpeak; and how eye, many do ignorantly and wickedly look on duty to man as ſomewhat extrinſick to Religion, and duty to God, yet both have the ſame authority, both are put in ohe ſum of the Law, both are written on Tables of Stone with the Lords own finger▪ and put within the Ark: And therefore we ought with a proportionable eare to inquire what God requireth of us as duty to others, as well as to himſelf: And we ſhould make no leſs conſcience of obedience to the one then to the other,
Before we come particularly to the fifth Command, we ſhal ſpeak a little to theſe two, 1. Why love to God is called the firſt and great command▪ and love to our Neighbour the ſecond, and only like to the firſt, Matth. 22. 38. 2. why hath the Lord carved out mens duty to others as well as to himſelf.
For the former of theſe, conſider in the firſt place that the commands of the ſecond Table are equal to the commands of the firſt, in reſpect of the authority that injoyneth them, he that ſaith, Thou ſhalt have no other Gods before me, ſaith alſo, Thou ſhalt not kill, &c. Jam. 2. 11. In which reſpect it is ſaid, Matth. 22. 39. the ſecond is like unto this. 2. If we compare the two Tables together as to the matter contained in them, and the immediate object of each duty commanded; the duties of the firſt Table are greater, and the duties of the ſecond Table leſſer; the one relating more immediately, the other more mediately to Religion, in which reſpect they expreſs peculiarly our love to God, which is called the firſt and great command; for the firſt four commands require that which in its own nature is worship, and is in an immediate way to be given to God; but the duites required in the other ſix, are not properly, formally and immediately called for as parts of worſhip to God, though, as they are acknoweledgments of him, they may be conſequentially thereto referred.
As to the 2. Why the Lord hath in ſo ſhort a ſum particularly ſet down our duty to others, as well as to himſelf and ſhewed how every one ſhould carry towards another; We would ſpeak to it the rather, that there are ſix commands in the ſecond Table, and but four in the firſt Table, and the Lords commending the duties of the ſecond Table hath ſaid, the ſecond is like unto the first, becauſe he would have it in our careful obſervance, going along with the firſt; And the Apoſtles as well as the Lord, in preſſing holineſs, do ordainarily inſtance in the duties of the ſecond Table, as Luke 10. 26. What is written in the Law? how readest thou? Math. 5. 27▪ thou ſhalt not commit Adultery, &c. Rom. 13. 8. 9. 10. Jam. 2. 8. 11. &c. And the reaſons of it may be theſe: 1. To teach his people that it is his will, that they ſhould be holy in all manner of converſation; therefore there is no piece of duty called for, but it is comprehended in a command, even the leaſt thing, eating, drinking, and whatſoever they do, 1 Cor 10. 31. 1 Pet. 1. 15. 16. he would have them careful to be holy not only in the Church, but alſo in the Market▪ in the ſhop, at home, abroad, not only in prayer, but at the plough, &c. 2. To hold out the great extent of holineſs, or what holineſs he requireth in his people; It was a great miſtake in the Phariſees, that they placed the main part of Religion in the performance of external duties of the firſt Table▪ whereas the Lord layeth both Tables together, to tell that they muſt march up together in our practiſe, and that it will not be Holineſs in it's ſelf, and in Gods account to perform the one without the other: 3. Becauſe the Lord would have his Law a perfect Rule, that the man of God might be perfect, throughly furniſhed to every good word and work. 2 Tim. 3. 17. therefore is the ſecond Table given, that we may know how to walk towards others as well as towards God, that Maſters may know their duty▪ Servants theirs, &c. and that none are left to an arbitrarineſs therein, but that all are tyed to a Rule: 4. Becauſe men are ready to ſlight holineſs in reference to the ſecond Table; hence there will be ſome kind of awe of God on men, in reference to the duties of the firſt Table, ſo that they dare not altogether neglect prayer, hearing the word, &c. and yet they will make little or no conſcience of loving their neighbour, or of ſhewing mercy, as we ſee in the Phariſees: 5. Becauſe it is no leſs neceſſary for Chriſtians living together as to their Being and well▪being and mutual thriving, that they do duty one of them to another with reſpect to the command, then that they all do their duty to him; how elſe can folks live well together in a Family or other Societies, if each therein do not duty to another? the neglect of this makes them as a houſe divided againſt it ſelf, which cannot ſtand; 6. That the Lord may have the more clear and convincing ground of challenge againſt ſuch as ſlight theſe commands, and live in envy, malice, oppreſſion, &c. for none can ſay he knew not theſe to be ſins, Mic. 6. 7. The Lord hath ſhewed thee, O man, what is good, that thou do Juſtice, and love Mercy, &c. and he beginneth at the Duties of the ſecond Table, the more to ſtop their mouths▪ If they ſhould ſay, they knew not that they ſhould be holy, or how to be holy in theſe▪ he had it to ſay, that he had told them: For theſe, and ſuch like reaſons, the Lord hath been ſo particular in, and hath added his Authority unto, the commands of the ſecond Table as well as to theſe of the firſt, that we may lay the greater weight on them.
From the Connection of the two Tables, we may obſerve theſe three generals, firſt, That there is no part of a mans converſation in reference to his walk with others as well as God, what ever be his Calling or Station, but he ought to be Religious and holy in it; God hath directed men how to carry in all things. 2. That it is a neceſſary part of Religion in reſpect of the command of God enjoyning it, and in order to our thriving in holineſs, to be conſcientious in duties to others, as well as in immediate duties to God, who in his Law requireth both. 3. That where kindly and true Obedience is given to the firſt Table, Obedience will be given to the ſecond alſo, where Conſcience putteth to pray and keep the Sabbath, it will alſo put to do duty to our Neighbour; he purpoſely putteth theſe together in the Goſpel, when the Phariſees would ſeparate them, and what God hath conjoyned let no man put aſunder.
It may be here inquired: what it is to be religious in theſe common duties we owe to others? Anſw. Though we cannot inſtance in any thing, wherein Religion hath not it`s place; yet we shal pitch on a few things, that it more eſpecially implyeth: And 1. It is neceſſary that the matter of the duty be commanded, and 2. That reſpect be had to the command in the doing of it, a man muſt not only provide for his Family, but he muſt do it religiouſly, a Maſter muſt not uſe his Servants, as he pleaſeth, the Servant muſt not abuſe the Maſters ſimplicity, but obey in fear and trembling, &c. Epheſ. 6. 5. Col. 3. 22. in which places the Apoſtle preſſeth Servants to look to theſe things, while many of them had Heathen Maſters (and what is ſpoken to them may be applyed to all, in all Callings and Stations, and ſerve to direct how to be religious in common duties). And 1. As to the end, it is required, that they ſerve not men only, but the Lord, and ſo eye his glory, the adornning of the Goſpel, the edification of others, there being nothing we do, wherein we ought not to have an higher end then our ſelves or men. 2. That they have a religious Motive in their Service, implyed in theſe words, not with eye Service, as men pleaſers, but as doing Service to the Lord in obedience to him, and not to men; not ſo much becauſe their Maſters command, as becauſe God commandeth; not for the fashion nor meerly for profit, but becauſe commanded of God. 3. That for the manner it be in ſingleneſs of heart chearfully and readily. 4. That reſpect be had to the promiſe as well as to the command, for their through bearing in their Service, and for their Encouragement in the Faith of their being accepted through Chriſt as it is Epheſ. 6. 8. Coll. 3. 24. elſe it were a ſad thing for a Chriſtian ſervant to be in hard Service, and have no more to expect but a but of meat and a penny-hire from men, but Chriſtian ſervants may eye the heavenly reward in ſweeping the houſe, as well as in the religious duties of Gods immediate worship.
For helps to underſtand the commands of the ſecond Table, we may conſider theſe four Scriptures, which will hold out ſo many rules for that end: The 1. and principal one is Mat. 22. 39. Thou shalt love thy Neighbour as thy ſelf, which ſheweth that there should be a warmneſs of affection in us to our neighbour, oppoſite to hatred (Levit. 19. 17. 18.) revenge, malice, inward grudging; and no doubt this warmneſs of love, making a man meaſure his duty to others by the love he hath to himſelf, will notably help to underſtand and obſerve all the duties of the ſecond Table. The 2. is Mat. 7. 12. Therefore all things, whatſoever ye would that men should do to you, do ye even ſo to them, which is a rule of general equity, and is oppoſite to partiality and ſelf-love, which undermineth all the duties of the ſecond Table; and this is of a general and univerſal extent, to all perſons and things, ſuch as buying and ſelling, to duties betwixt man and wife, neighbour and neighbour, Maſter and Servant, &c. The 3. is Philip. 2. 4. Look not every man on his own things, but every man alſo on the things of others, a notable effect of love, not only to wish well to our neighbours, but to ſeek and procure their good, and it is oppoſite to ſelfishneſs and regardleſneſs of the good of others, if we be well our ſelves. The 4. is Rom. 12. 10. Be kindly affectionate one to another with brotherly love in honour preferring one another, be kindly to, and manifeſt your eſteem of, your Neighbour, not in a complementing way, but really and heartily, which by James is called the fulfilling of the Law, and by the Apoſtle John the old and new commandement, wherein there is more Religion then many are aware of, more then in knowledg, ſpeculations and empty notions: but oh! How short are we in theſe more common duties, that lye, as it were, among our feet? We come now to the Fifth command, which is the firſt of the ſecond Table, and it containeth 1. a precept. 2. a Promiſe, and ſo it is called by the Apoſtle Epheſ. 6. 2. the firſt Command with promiſe, which muſt be upon one of theſe grounds, either 1▪ becauſe it is the firſt command that hath a particular promiſe, that promiſe in the Second command being general & applicable (as it is actually applyed there) to all the commands, or 2. becauſe this is the firſt command of the ſecond Table; and often in the new Teſtament the commands are recknoned and inſtanced by that Table, eſpecially when duties betwixt man and man are preſſed: And if it be ſaid, that it is the only command of the ſecond Table, that hath a promiſe, it is anſwered, it is the only command that hath an expreſs promiſe: Beſide it is not abſurd to read it thus, it is the firſt command (i. e.) of the ſecond Table; and to preſs it the more, the promiſe added to it is mentioned; ſo that to ur…e obedience to it the more ſtrongly, it is not only the firſt Command, ſaith the Apoſtle of the ſecond Table, but it hath a promiſe alſo added to it: And this certainly is the Apoſtles ſcope to preſs its obſervation.
In the precept we are 1, To conſider the Object, Father and Mother: 2. The Duty, honour. 1. Again, concerning the firſt, it is to be conſidered that this Command in its ſcope reſpecteth the duty that we owe to all Relations, whether they be above us, inferiour to us, or equal with us: This is clear from Chriſts ſumming all the ſecond Table, and conſequently this command with the reſt, in that comprehenſive general, Thou shalt love thy Neighbour as thy ſelf; and therefore our Neighbour in general muſt be the object of this Command, as well as of the reſt, and ſo it taketh in all the duties of honour that every one oweth to another, whatever be their place; there is a duty of honour and reſpect called for from every one to every one: And ſo Eph. 5. 22. it is preſſed upon Wives toward their Husbands; and 1 Pet. 3. 7. upon Husbands towards their Wives, which muſt be comprehended here: Thus Father and Mother are hear to be largely and ſynecdochically underſtood, one ſort of Relations being in a figurative manner put for all the reſt. 2. Under them are comprehended all Superiours for place, in Church or Common-wealth, who in Scripture get the Title of Fathers, as Magiſtrates, Supreme and Subltern, Miniſters and all Church-Officers, Teachers, Overſeers, and all in the place of Fathers, 1 Cor. 4. 15. yea, they who are to be eſteemed, as ſuch for gifts of Learning, Wiſdom, Grace and Piety, Acts 7. 2. or for their worldly means and outward eſtate, as Joſepb was, Gen. 45, 8. or for their age, and the reverence due to them on that account, 2 Kings 2. 12. in a word, any ſort of emenencie putteth one in that roll of Fathers largely taken, though they be not properly ſuch. 3. We are called in the firſt place to look to the duties of this relation, as it is domeſtick, ſuch as of a Maſter over the Servant, of a Huſband over the Wife, &c. and then cometh the carriage of one toward another in general, and though moſt properly the duties of Parents, mediate or immediate, over their Children or Nephews, be here pointed at, which is moſt literal, yet the former alſo is included, all particulars of that kind being by a figure comprehended under one.
If it be asked here, Why the mother is added? Anſw. 1. Becauſe although the mother be not ſo qualified for the rule and government of the Children▪ yet ſhe is no leſs intituled to their acknowledgment and this parental honour by the labour, toil, and tenderneſs of their birth and education, and in this, as well as in the diſpoſition of the members of the body mentioned 1. Cor. 12. v. 22. 23, and 24. the excellent attemperation of God, wiſdom is very conſpicuous, by ballancing the greater authority of the Father with the greater pains and care of the Mother, that the Childrens duty of love, honour, and gratitude▪ may return to both with a ſuitable equality. 2. She is added to ſhew that it is not only the moſt eminent Superiour or Neighbour to whom honour is due, but even theſe who have more weakneſs, and eſpecially the Mother: Hence it is that alwayes almoſt in the Proverbs, where duty to the Father is preſſed, the Mother is alſo named with him, to ſhew that Children ſhould not think that leſs reſpect is due to the Mother then to the Father; yea, ſometimes the Mother is prefixed to the Father, as Lev. 19. 3. Ye ſhall fear every man his Mother and his Father, which is done to meet with the humour of many who are ready to leſſen their duty to their Mother, and therefore we are called to it even in her old age, Prov 23▪ 22. and to guard againſt deſpiſing of her then, which is too readily and frequently incident. Thus doth the Lord provide in his word againſt our corruption, which is ready to take advantage of debording and outbreaking at the weakeſt part.
If it be further asked, Why all Superiours, yea all Neighbours, are ſpoken of as Fathers and Mothers? Anſw. Theſe reaſons are obvious from the ſcope: I… is 1. to ſhew that the duties of this Command are mutual amongſt all relations▪ it giveth Superiours their due, yet ſo as that it teacheth them alſo how to carry toward their Inferiours, that is, to be Fathers to them; and that the relation neceſſarily implyeth a mutual tye; therefore this Command doth not only direct inferiours in their duty towards Superiours, but alſo Superiours in their duty to their Inferiours. 2. They get this name to make their ſubjection to each other, and their mutual relations and duties the more ſweet and kindly, when the ſubjection is to be given as by a Son to a Father, and when it is exacted and expected as by a Father from a Son; which conſideration ſhould be a kindly motive to all mutual duties, and alſo an inducement to hide infirmities; and to conſtruct tenderly of failings. And thus the denomination of the natural relation ſeems to be borrowed, to eſtabliſh and ſtrengthen the poſitive Relation, which of its ſelf is no… ſo binding of the Conſcience by Nature's light. So much for the Object of thus Duty.
The Duty it ſelf here called for, is honour, which is alſo largely to be underſtood, both as it taketh in the inward eſteem of others in our heart, and alſo the evidencing of this in outward expreſions in our converſation: For by this Command it appeareth that there is, 1. Some eminencie in every man; 2. That every one ſhould obſerve that and honour it in another; What is it then to honour them? It is not to complement them, and only ſeemingly to reverence them, but▪ it conſiſteth eſpecially in theſe, 1. In obſerving and acknowledging what is eminent in any for nature, grace, ſtation, or other▪ accidental things, and if there appear no more in a man, yet as he beareth any thing of Gods Image, or is a Chriſtian and Member of Chriſts Church, he is thus to be honoured. 2. There ought to be an eſteem of him, and we ſhould really have an honourable account of him, and that in ſome reſpect beyond our ſelves in ſome one thing or other. 3. It lyeth much in love, and kindly or affectionate reverence, as is hinted Rom. 12. 10. 4. It taketh in obedience according to our ſtations▪ flowing from a diſpoſition of heart to obey, Heb. 13▪ 17. 5. It reacheth both to the thought of the heart, and to our ſecret carriage, there ſhould not be in our ſecret chamber any deſpiſing or wiſhing ill to him, Eccleſ. 10▪ 20. 6. It comprehendeth a holy fear and aw that ſhould be joyned with it, Lev. 19. 3.
Honour being thus fixed in the heart, it is to be expreſſed, 1. In words, by reſpective and reverent ſpeaking and giving anſwers, or making ſuits; Sarah called her Husband Lord, 1. Pet▪ 3. 6. 2. It is expreſſed in geſtures by bowing riſing up, keeping ſilence ſometimes before others. Job. 29. not anſwering again, Tit. 2. 9. ſaluting, &c. Col. 4. 15. 3. In deeds, by obedience and teſtifying reſpect that way which is generally called gratitude, therefore obedience to Parents, Eph. 6. 1. is drawn from this Command, which preſſeth obedience upon men according to their relations 4. In our means, communicating thereof when it is called for; ſo tribute to whom tribute is due, Rom. 13. 7. and double honour to the Elders that rule well, 1 Tim 5. 17. acording to the acceptation of honour uſed in that precept, Honour the Lord with thy ſubstance, Prov. 3. 9. 5. In our prayers for them 2 Tim. 2. 1. 6. In covering their infirmities, Gen. 9. 21. 22.
As the breaches of this Command may be eaſily gathered hence▪ as being oppoſite to theſe, ſo this rule is alwayes to be carried along in practice, that this honour and obedience muſt be ſtill in the Lord; that is, there muſt be a reſerving to the Lord his due, for God is the ſupreme Father, and all our reſpect to under-fathers of the fleſh is to be ſubordinate to the Father of Spirits, Heb. 12. 9. ſo as he may have the firſt place for whoſe cauſe we give reverence to them, & ſo that word is ſtill true, Acts▪ 4▪ 19. It is better to obey God then man; man is only to be obeyed in the Lord▪ Epheſ. 6. 1. And thus refuſing to comply with unjuſt commands, is not diſobedience to Parents, but high obedience to God, the refuſal being conveyed reſpectfully and after the due manner.
Again the branches of this Command are exceeding large; two things by it are eſpecially called for, 1. Love, 2 Honour, and whatever is oppoſite to and inconſiſtent with theſe, is a breach of this Command▪ wherein we are to obſerve, 1. The object of our love and reſpect, it is all men, 1 Pet. 2. 17. Honour all men; love the Brotherhood; our Neighbour here in the largeſt ſenſe comprehending all men; 2. Conſider that the act of love and honour that is required is moſt intenſe. we muſt love onr Neighbour as our ſelf, and this reacheth far. 3. Conſider that it taketh in all that is our Neighbours▪ his name, fame, credit, and eſtate, &c. but eſpecially love to his ſalvation▪ becauſe in this moſtly doth his concernment lye▪ 4. It taketh in all midſes or means that are for his true honouring▪ …r the vindicating of of his name when he is defamed; hence Pſalm 15. it is the property of an accurate walker, n…t to tak… up an evil report againſt his Neighbour, even when it is brought to him and laid before him. 5. Yet there is a difference to be obſerved in the putting forth of our love and teſtifying of our reſpect; for we ſhould love him as our ſelves, but in giving reſpect and honour, we are to prefer others to our ſelves: to love our Neighbours as our ſelves, importeth the kind and reality of our love, we are to love him no leſs truly then our ſelves (for we alſo come in here as the objects of our own love) but we are ſome way to honour him beyond our ſelves.
If it be asked, How can that be? 1. That one ſhould love all men? Should we love them all alike and equally? And 2. ought we to prefer every man to our ſelves?
To the former we ſay. 1. This Command requireth, as to the object, that we love all men, excluding none from our love good or bad (while they are within the roll of men, capable to be prayed for) friend or enemy, for we ſhould love them that hate us, and bleſs them that curſe us. 2. As to the main things deſtred, or the ſubject matter of our wiſhes for them, our love ſhould be alike toward all; our love being a willing of good to others, we ſhould deſire the greateſt good to all men, that is▪ peace with God, Chriſt, Heaven, Sanctification, Repentance, &c. that lead to it, there is here no inequality, nor two Heavens, a greater and a leſſer to be the ſubject matter of our wiſhes and deſires. 3. If we conſider our love as to the act of loving in the kind of it, it is equal, we being called to love ſincerely cordialy, and with the whole heart, perfectly; every man.
If ye ask then, Wherein is there any difference allowed? Anſw. If we conſider 1. The effects of this Love, they may and ought to be more manifeſted towards one then another; we are to pray more for one then another; to communicate and to diſtribute more to one then to another, according to the opportunities we have, and according to the particulare relations and callings that God putteth us in; for beſide our general relation to all men, we have particular relations to ſome beyond others; hence may a man do more for his Children, and theſe of his own houſe, then for others; ſo may we pray for ſome men more and oftner, as their neceſſity is concerned, and as they may be more uſeful. 2. In reſpect of frequencie, our Love may and ought to vent it ſelf more frequently towards ſome then others, and ſo it differeth from that general Love we owe to all. 3. In reſpect of ſympathy, we are to be more touched with the hurt and hazard of ſome and more ſenſibly deſirous of their good then of that of others, and ſo our love ought to affect us more, and ſtir more ſenſibly in reference to ſome then others, as in the caſe of a woman toward her Child, and of one dear friend to another; ſuch was the ſympathy between Jonathan and David, who thought they loved many others, yet was there a more peculiar ſympathy betwixt themſelves as to all things that concerned them, good and evil; thus may ariſe from natural relalions▪ particular obligations, mutual familiarity, and others ſpecial grounds. 4 According to the diverſity of concurrent circumſtances, we may ſometimes wiſh temporal good to one, and ſometimes temporal rods to another; providing alwayes it be out of a true deſire of, and reſpect to their ſpiritual good. 5▪ In reſpect of complacencie and delight accompanying the Act of loving there may be a difference▪ for there may be much more delight and ſatisfaction in loving one then another, as there appeareth more of holineſs in one then another; ſo godly men love even natural men if of good parts, civil and friendly, more then others that are deſtitute of ſuch qualifications; but it men be alſo gracious, they not only love them the more, but alſo acquieſce the more and have the greater complacencie in them on that account.
If it be asked from whence theſe differences, as to the effects of our love do flow? Anſw. They may ariſe 1. From natural relations; 2. From the difference that is among men in their carriages, humours, and ſuch like, as they are leſs or more ingaging; 3. From external circumſtances, of acquaintance, familiarity, or particular ingagements; 4. From favours, ſo men may love their benefactors more (in the forementioned ſenſe) then others▪ 5. From civil relations and intreſts; 6 They may ariſe from a religious and chriſtian intereſt and relation, ſo we are to love the godly, not only more then other men in the world, but alſo we are to love them 1. on another account than we love others, to wit, becauſe they are ſuch, becauſe they are true members of the ſame body, are loved of God, and have his Image ſhining in them▪ 2. With more delight and acquieſeing complacencie, as David doth, Pſal. 16. 3. 3. There ſhould be another way of venting our love to them then to others, both in ſpiritual and temporal things, thus loving the Brotherhood is diſtinguiſhed, 1 Pet. 2. 17. from loving or honouring all men▪ ſo alſo the houſhold of faith, Gal. 6. 10, is eſpecially to be conſidered in our love.
If it be asked then, How differeth love to the godly from common love? Anſw. That there is a difference, is clear from the forcited Scriptures, Pſal. 16. 3. 1 Pet, 2. 17. and from 2 Pet. 1. 7. where brotherly kindneſs is diſtinguiſhed from charity: In a word then, it differeth 1. In it's acquieſcing complacencie, though there may be ſome ſort of complacencie comparatively in others, yet ſimply and properly it is to be exerciſed toward the godly. 2. It is on another account as is ſaid, to wit, as they are loved of God, love to them runneth in another channel, and hath another ſpring and riſe, Matth. 10, ult. 3. It ſhould be in a more high and intenſe degree, as to its exerciſe, becauſe God is more concerned in them; and though good ſhould be done to all, yet eſpecially to this houſhold of Faith. And the manifeſtation of our love even towards the godly may be leſs or more, according as leſs or more of God appeareth in them, or in their way.
If it be further asked? How we can love wicked men, and if their being ſuch ſhould not marr our love to them? Anſw. We ſpeak not here of ſuch as are debarred from the prayers of the people of God, and who are known to have ſinned the ſin which is againſt the Holy Ghoſt; nor do we ſpeak indefinitely of final enemies, theſe (according to all) being excluded from our love: But we ſay that other particular wicked men, as to their perſons (whatever hatred we may bear to their evil deeds) are to be loved in the forementioned ſenſe, yet their wickedneſs may 1. marr complacencie in them, that they cannot, nor ought not to be delighted in, nor with pleaſure converſed with. 2. It may marr the effects of love in the evidences and manifeſtations of them, for that Chriſtians may, yea, and ſometimes ſhould keep up all or moſt teſtimonies of it from ſome, is clear from the Apoſtles direction enjoyning the noticing of ſome, that they may be aſhamed, 2 Theſſ. 3. 14. 3. It may marr love in ordering its exerciſes, yea, and occaſion the ſeemingly contrary effects, as their wiſhing for, and doing of ſome things temporally adverſe and croſs to them, for their greater ſhame and humiliation, as is evident in the Pſalmiſts prayer, Pſalm 83. 16. Fill their faces with ſhame, that they may ſeek thy name, O Lord: ſo ſome out of love are to be corrected, ye puniſhed temporally, yet with a deſire of, and reſpect to their eternal wealfare.
If it be yet asked, If, and how, one is to love himſelf? Anſw. Self-love is ſo connatural to us, that in effect it is the mediate reſult of our ſenſe of life, and conſequently the very reliſh & endearment of all enjoyments, the ſpring of ſelf▪preſervation and the beſt meaſure pointed out by our Lord himſelf, of the love and duty that we owe to others, which as it is the mean whereby we taſte and ſee that God is good▪ and how great his goodneſs is to us▪ ſo it ought principally to refer it ſelf, and all its pleaſing objects, to him as the fountain of all, who is indeed Love; but yet it is that wherein ordinarly men do much exceed, as eſpecially theſe following wayes.
1. They exceed in it when themſelves are propoſed as the end of their own actions, as it is …. Tim. 3. 2. when their own things ſway more with them, and are ſought more by them then 1. the things of God, to which the firſt place is alwayes due; and 2. then publick things, and the things of others, even in the caſes wherein theſe do require the preference.
2. When it is terminated on the wrong object, as when they run out in the immoderate purſuit of bodily and temporal things, caring more, if not only, for the body neglecting the better part.
3. When it is laid out for the pleaſing of corrupt ſelf and the making of proviſion for the Fleſh to fulfil its Luſts, Rom. 13. 14. Self love under theſe conſiderations is corrupt, and to be guarded againſt.
Anſw. 2. Self love, or love to our ſelf, is allowable when qualified with the following properties. 1. When it is ſubſervient and ſubordinate to higher ends, and can hazard it ſelf, and deny it ſelf for Gods honour, for a publick good yea, and in ſome caſes, out of reſpect to the good of others alſo, ſo a righteous man ſhould, and when at himſelf, will do much▪ though with his own hazard, for a Chriſtian friend, for the ſafety or edification of the Godly, or in defence of the inte▪reſt of Chriſt. 2. When it is drawen out after ſpiritual things, and it's on theſe moſtly that pains are taken, as how to grow in grace, to have a good conſcience, to have the ſoul ſaved, ſin mortified, &c. 3. when outward things are deſired for the former ends, as when we pray, Give us this day our daily bread, that we may promove theſe ends, being willing to want them when they may not ſtand with theſe ends, and deſiring life, means, &c. in ſo far only as they may be uſeful for the attainment of them. As the firſt ſelf-love marreth duties to God, and thwarteth with them; ſo the ſecond advanceth them and ſweyeth ſtrongly, yet ſweetly to them.
Again, This Command is the firſt in order of the ſecond Table, and is peculiarly backed with a promiſe, to ſhew the concernment of the duty called for, the ſcope of it being to regulate that reſpect which each on oweth to another, that they may give each other due honour as the firſt effect of love▪ and the great band of all the other commands and enjoyned duties of the ſecond Table, God being pleaſed to provide for that reſpect and honour that is due from one man to another, as well as for the ſecurity of their perſons and eſtates, yea in ſome reſpect he preferreth this Command, to wit, that one hurt not another in their honour and eſtimation to theſe other relating to their perſons and eſtates, and therefore he requireth honour in the firſt place, and afterward injoyneth the duties of not killing, not ſtealing, &c.
And although every man doth love reſpect and eſtimation among others, yet there is nothing wherein more liberally and even prodigally men incroach upon one another, then by the neglect and denyal of this duty, and by the contrary ſin, though it be moſt directly op poſite to love, and that general equity commanded whereby we ſhould Do to others as we would have them to do to us, Therefore we conceive the Lord hath preferred this to the other five Commands, and hath ſo backed it with a promiſe, and alſo ſet it down poſitively, Honour thy Father, &c. for this end, that we may know it is not enough not to deſpiſe them, if they be not alſo poſitively honoured by us, even as it is not enough, not to prophane the Lords day by common and unneceſſary works, if we do not poſitively ſanctifie it: And it is not for nought that this duty is ſo much preſſed, being a main bond of Chriſtian and Civil Fellowſhip, keeping folks within the juſt bounds and limits which God hath ſet unto them.
If it be asked, What this duty of honouring our Neighbour doth include? Anſw. It doth include theſe five things▪ 1. Reſpect to our Neighbours perſon; 2. to his place: 3. to his qualifications, either as he is furniſhed with natural or moral abilities, or as he is gracious; 4. to his accidental furniture in externals, a riches, credit with others &c. ſo David honoured Nabal; 5. in reſpect of mens actions as they deſerve, or as they have done, or atchieved any thing where by good cometh, or may come to the Church or Commonwealth, Honour includeth the giving reſpect to onr Neighbour in all theſe.
If it be asked, If and how honour differeth from love? Anſw. It differeth from love▪ in that love properly conſidereth men more generally, as they are capable, of good, which we wiſh unto them: but this conſidereth them more particularly, as ſo and ſo qualified, and having ſuch and ſuch things in them deſerving reſpect; for honour being bearing of teſtimony to ſomething worthy of reſpect in ſuch a one, it doth firſt conſider what is worthy of honour in the perſon, that ſo it may bear a teſtimony truly, according as it findeth ground.
If it be asked, Whether ontward expreſſive evidences of honour are alwayes to be given to the perſons honoured? Anſw. Although indeed in honouring of God there needeth not alwayes an external expreſſive evidence of it; as for inſtance, a man may in the croud of Company honour God by ejaculatory Prayer without ſuch external expreſſion, as Nehemiah did in the preſence of the King and Queen, cap. 2. v. 4. yet honour given to others muſt not only have the acknowledging of ſomething worthy of eſtimation within, that it degenerate not into diſſimulation, as the ordinary complementing ſtrain doth, but muſt alſo have expreſſions without, to bear witneſs unto that which is within, in geſture, words, or other wayes, as men are called to the giving of them.
If it be asked, What honour doth import, and what may be comprehended under it? Anſw. Under honour are comprehended, 1, Charitable conſtructions of mens actions, whereby what is doubtful is exponed to the beſt: It will not, nor ought not, I grant, determin a man to eſteem every man gracious whom he knoweth not to be prophane, nor every thing to be truth ſpoken by him which he knoweth not to be falſe: But 1. it will keep a man from running into the extream of contrary judging of him as wicked, falſe, carnal, natural, graceleſs (a lamentable ill amongſt even good people, too ready often to give ſuch deſignations and epithes to their Neighbours, whether inferiour or ſuperiour to them, on very little ground, and ſometimes to perſons who, without breach of charity, may be ſuppoſed for true Religion, not to be much, if any thing at all, ſhort of themſelves) or ſuch an one as ſome may call him, even though he know nothing of his goodneſs, yet becauſe he knoweth not his evil, he forbeareth to conclude ſo harſhly of him. 2. It will make him live with him as (to him at leaſt) negatively gracious, and accept of what he ſaith for truth▪ not knowing any thing to the contrary, in ſo far as Chriſtian prudence will permit him; and thus far a charitable conſtruction will lead us in reference to our Neighbour, for we are not bound poſitively without ground to determine a thing to be right or wrong, or a man gracious or wicked when we have not certain knowledge, and ſo may be deceived; but we ought to walk with men whoſe bypocriſie and diſhoneſty we know not, as with good and honeſt men, yea, even where ſome ſlips or eſcapes are to be found. 2. Honour comprehendeth and taketh in humility ſo far as it reſpecteth and relateth to a humble carriage amongſt men, which is a grace moderating a man ſo, that he preferreth not himſelf inordinately to others, either in reſpect of place or parts, or other ſuch like grounds▪ which Chriſt commendeth in the Goſpel; and enjoyneth that men ſhould not love the uppermoſt rooms, or firſt ſalutations, but ſeek to prefer others, and be to their own honour as weaned children▪ or new born babes, Matt. 18. 3. readier to ſerve and give honour to others, then deſirous of ſervice and honour from them, and this not in complement, but in reality. 3. It taketh in eſteem of others, and vindicating of their name and …ame, that they may be accounted of, and be in good repute with others▪ endeavouring their vindication then moſt when they are wronged▪ ſeeing a good name is ſo eſſential a part of honour, Eccleſ 7. 1. 4. It taketh in praiſe which is the commendation of a fact praiſe worthy, or of ſuch and ſuch laudable things, beſtowed on the perſon by God. 5. Gratulation and rejoycing at anothers good, as if it were our own, 6. I… taketh in mercy and communication by way of charity to others.
Now all theſe effects of honour are to be drawn forth according to the ſtations we are in, and the relations we ſuſtain, and as we ſtand in reference to others according to their ſtations and relations, of husband, wife, ſervant, maſter, ſon, father, friend, &c. And no doubt more even of this owtward reſpect would contribute not alttle to our hearty and comfortable living together.
Theſe being ſome of the commanded duties the contrary vices are prohibited▪ as 1. Raſh judging, taking up a prejudice upon unſure grounds that will not bear ſuch a thing▪ and this may be either a weakneſs proceeding from ignorance; or a prejudice flowing from malice at the mans perſon, which is more readily inclined to conſtrue ſo and ſo of ſuch a man and his Actions then of another: The firſt may be removed, & the perſon faulty in it will be deſirous to have it removed, and will eſteem more of the perſon miſtaken, when it is removed, as Eli did for Hannah 17. 1 Sam. 1. 17. The ſecond is hardly removed and admitteth not of the mean which may remove it, leaving no room for information, Apology, Vindication, &c. 2. Pride and Preſumption are condemned here, Pride whereby one with Diotrephes affecteth the preheminency, a higher office or precedency in the ſame office, the firſt ſalutation, the higheſt room at Table, &c. Preſumption, whereby a man is ready to undertake ſomething above his ability, as if he were more fit and able for it then indeed he is; even as on the contrary Puſillanimity is a ſcarring to reach to, and adventure upon, what a man is able for, and called to. 3. Vanity or vain Glory, much blazing abroad our own good actions, or delighting to have them known to others, that they may blaze them. 4 Oſtentation making ſhew of what good is in us, and following what is good for that end, and in ſuch a way as it may be taken notice of by men, as the Phariſees, who only ſought their own glory in their prayers and alms. 5. Envy, which is a grief and ſadneſs for the honour of another, that ſuch a good Turn ſhould fall in his hand, or that he ſhould be honoured, followed or reſpected, as if his being honoured and preferred did detract from their own credit and honour; it differeth from fear, which is a ſadneſs that an Enemy is preferred, becauſe they may ſuffer and be in hazard from him; this Envy floweth principally from pride, whereby folks would monopolize all honour, and what is honourable unto themſelves, and are grieved when it is not ſo, a manifeſt fruit of the fleſh, Gal. 5. 21. and a prime and moſt deſtructive enemy to Graces, and yet very rife in this hypocritical age, and much incident to religious folks, eſpecially to Miniſters and perſons of gifts; an ambitious humour, coveting to excel and darken all that are about them, when as it were much more Chriſtian and congruous for a man to whom God may have given more then he hath done to others, ſelf denyedly to vail, and ſtudiouſly to obſcure himſelf in ſome Caſes, leaſt he ſadden or Eclipſe others or draw more Obſervation to himſelf. 6. Emulation, which is a ſeeking to go beyond another in eſteem, not from any love of vertue, but only out of an envious deſire of having the prehemience of ſuch a perſon, of out ſtripping him, and of bearing him down in his reputation; it followeth on the former. 7. Detraction, a vice whereby men underſtand whiſper what may be to the diſhonour of another, even though it be a truth, uſing inſinuations, and ſuch a manner of ſeeming reſpect to the detracted, as may make the blot and infamy to ſtick as when many commendations are given a man, not out of any reſpect to him, but to make ſome reproach caſt upon him go down the better, and be the more eaſily believed, as coming from ſuch a one who reſpecteth and loveth the man; as, he is diſcreet, of great parts, &c. but by which but all is overturned. 8, Contention and Strief are alſo oppoſite to this command, and any thing whereby, directly or indirectly, mediately or immediately, the fame of our Brother, and his eſtimation is reflected upon, which are of a large extent. 9. Mocking, diſdaining, taunting, and ſuch like are plainly againſt this command and forbidden in it.
There are ſome Queſtions that do ariſe from what is ſaid:
1. Quest If all men ſhould be honoured? Yea, if even wicked men alſo?
Anſw. 1. Wicked men known to be ſuch cannot be honoured, as if they were gracious; neither can any place or dignity, meerly as ſuch, have what is due and proper to grace attributed to it without guilt, the doing whereof we conceive is that ſin reproved by James chap. 2. 1. to wit, the accounting of rich men, that were wicked to be more religious then others not ſo rich, and poſſibly there may be much guilt of this ſin in Titles and Dedications of Books▪ where the moſt religious pious, &c. are often unwarrantably put among the Styles.
2. Yet there is a civil honour, which they may get, and we are called to give them upon ſeveral accounts as 1. on the account of their place, if Magistrates, honour to whom honour is due, is in that reſpect enjoyned, Rom. 13. 7. 2. Of their relation, if they be Fathers, Mothers, &c. as it is 1 Tim. 6. 2. 1 Pet. 2. 3 3. Of their other Qualifications and parts, or on other accounts, yea even on this general account, that they are men having immortal fouls, capable of grace, & of being reſtored to Gods Image, our evidencing of honour to them is called for,
2. Quest. If rich men ſhould be honoured? Anſw. Riches of themſelves, and for themſelves, are not honourable, neither can they make the Poſſeſſor ſuch: But Riches may make one capable of doing more good, and of being more uſeful in Church and Commonwealth, and conſequently of being deſervedly honoured; and no doubt a rich man is to be reſpected, as a ſteward intruſted with ſome thing to be employed for the honour of God, and for the good of others▪ and riches, when well improved to theſe ends, they become uſeful▪ and therefore in that Caſe the Profeſſors of them are to be honoured; but when abuſed, the perſon is more vile, ſo David, at firſt, honoured Nabal as a Father, and called himſelf his Son, but after that his churliſhneſs appeared and diſcovered it ſelf ſo groſly, there was on ſuch honour due to him, nor given him.
As to what the Apoſtle James diſcourſeth chap. 2. 1. 2. certainly he doth not there ſimply condemn all reverencing of rich men, but the doing of it, 1. On a religious account, and in religious things, 2. When there was only care taken for accommodating them in Aſſemblies, and no care all for accommodating poor ones, as if becauſe they were not rich they had been without all intereſt in the Goſpel; the honouring of the one and that joynetly with the contempt of the other made the fruit. 3. It was condemned by him, becauſe done for an evil end▪ viz. for ſlattering of rich men, theſe reprove by bhim for doing it, not being ſingle, but ſelfiſh in what they did, ſeeking only their own advantage. 4 The preferring of rich men as▪ and becauſe, they are ſuch, as more religious then poor ones, who it may be have much more religion then they, is the acceptation of perſons condemned here by the Apoſtle James, to wit, when a rich man is preferred as more godly, and only becauſe more rich; before a poor man alike godly or more godly then he.
Queſt. 3. Wherein conſiſteth the difference that is betwixt the reſpect, which is to be given to a good man, and that which is to be given to another, when both are alike in outward things.
Anſw. 1. It may be that in outward ſignes and evidences of reſpect there be no difference, the one may get as low courteſie as the other. But 2. There is a heart Teſtimony and reſpect ſuch as Paul had in the conſciences generally of all, but eſpecially of his gracious …earers, that is, an Approbation that he is worthy of honour, not only for the outward capacity he is in to do good, but for actual improving of it to that end, which is a far other thing then outward Civility.
2. In this there is a difference betwixt the reſpect given to the one, and that which is given to the other; in that ſome-thing of gracious conformity to the Image of God, beſide other common commendable Qualifications, being diſcovered in the good man, he is (at leaſt ought to be) with more complacency delighted in, then the natural man, though as to outward things in the ſame Station with him.
3. Honour floweth more natively to the Godly, the object drawing it unto it in a native way.
If it be asked, whither or not a man may ſeek his own honour and fame, and how? Anſw. A man ought not to ſeek it, as men of the world do, to ſatisfie the luſt of the pride of life: nor inordinately beyond his line, nor even in externals-no… ever as his laſt end, and as the chief thing; for honor being the Teſtimony of excellency, and a good name, a Teſtimony of that vertue which is in a man, he is firſt to ſtudy vertue as the ſolid good, whereof the other is but the luſtre, vertue being indeed the main thing to be ſought after, whether a good name (as to men) be ſeperate from it or not. 2. Yet may it be ſought as a thing that is deſirable and good (it being ſought in a right manner and by way of concomitance) a good name being above great riches, Prov. 22. 1. 3. It is ever to be ſought in the way of vertue and welldoing; flattery and crooked dealing being never warrantable, and in the following of Good, men are to walk through ill report as well as good report. 4. It is to be ſought in things relating to Godlineſs, not in riches, or honor, or eloquence, or great learning, but honeſty, faithfulneſs, holineſs; thus Paul diſclaimeth, ſeeking the applauſe of being a learned, or eloquent or wiſe man, he diſdained theſe; ſeeking it only in the faithful, ſingle and zealous diſcharge of his Miniſtry among the Corinthians: 5. This Teſtimony or Reſpect is to be ſought after even with a piece of holy ambition in the Conſciences of others, but not ſo much in the outward evidences and teſtifications of it: To be commended and approved in the conſciences of theſe we live among is deſirable, and that which alſo Paul, himſelf aimed at. 6. This reſpect would be a ſtep for an higher end, that ſo all our reſpect may be improved and made uſe of for the honour of God.
5 Queſt. If it be asked how, and in what manner, are we to purſue or ſeek our own honour? Anſw. See what the Scripture ſaith, 1 Sam. 2. 30. Them that honour me I will honour: And firſt the honouring of God is praiſe-worthy and honourable in it ſelf; Gold hath not more its luſtre, a Rubie or Diamond its beauty, nor the ſun its light and glory, then godlineſs and vertue, whereby God is honoured, are radiant to their own praiſe. 2. If after by reaſon of human infirmity, and other diſadvantages, this radiancy be obſcured, or through mens ignorance, folly or malignity, this worthineſs not obſerved or not eſteemed, the Lord undertakes for the former, and vindicates from the latter, telling us plainly, them that honour me, I will honour, and hence it is, that we ſo often find in Scripture, honour attributed to thoſe things that are ſo low and mean in the eyes of men, as 1. To taking with Inſtruction, Prov. 3. 16. 2. To yielding to Correction, even when unjuſt, 1 Pet. 2. 20. 3. To Submiſſion to parents, as in this command. 4. To humility and to paſſing of wrongs, and ceaſing from ſtrife, Prov. 20, 3. In a word therefore the high-path way to honour, is by humility, the fear of the Lord, obedience, ſubmiſſion and ſelfdenyedneſs: Whereby the Lord, as it were, to make honour the more honorable will have it rather to be his pure gift, then either our ſtudy or purchaſe▪
Queſt. 6. If it be asked, how one can fulfill that part of the command, enjoyning us to prefer another to our ſelves? Anſw. 1. This is not to be univerſally and ſimply: underſtood, as if we were called in every thing to do ſo, and to every perſon, for we may know that ſome are more ignorant and more prophane than we are in many practiſes, guilty of things we may be free of, and ſo we are not obliged to judge contrary to truth: Yet 2. in ſome one reſpect or other we may prefer them, as 1. In that they may have ſomething beyond us, they are poſſibly more humble, more ſingle, zealous, diligent, &c. though inferiour to us in other things. 2. They may have much good we know not. 3. We certainly know, or at leaſt may know, more evil in our ſelves than in them, and therefore are to prefere them to our ſelves. 4. We know more aggravations of our own evils then of theirs; and therefore ſimply we may without hypocriſie prefer men generally to our ſelves, though we in particulars could not do ſo, nor give unto every one in every thing the precedency.
We come now to ſpeak a little of the promiſe, which is added to ſtir up to the more ſerious Obſervation of this command, and as for the nature of it, it is a temporal one, peculiarly applyed to Iſrael here, yet generally agreeing to all and ſo applyed as to the ſubſtance of it by the Apoſtle, Epheſ. 6 2. 3. where he putteth earth for land, whereby he inſinuateth that it is to be underſtood of any land wherein God ſhall pleaſe to caſt a mans Lot to reſide or inhabit as well as of Jude…, ſo then.
If it be asked, whether or not this promiſe is to be ſimply underſtood; and the accompliſhment of it without any reſtriction expected or looked for? Anſw. Although this promiſe ſeems to have a peculiar reſpect unto that Diſpenſation, wherein not only the Saints everlaſting reſt was prefigured by that temporal reſt in the land of Canaan, but alſo the more obſcure manifeſtations of the life and immortality brought to light by the Goſpel, ſupplyed as it were by more full and aſſuring promiſes of earthly bleſſings▪ yet ſeeing the Apoſtle, as we have touched, doth in the preſſing of this command alſo accommodate to us it's promiſe, we think it holds out that ſuch, who through Grace are enabled to give obedience to the command, may by vertue of the promiſe annexed, expect from God even outward things, in ſo far as the having of them, ſhall be for their good and ſpiritual advantage. And 2. They may with confidence promiſe themſelves, that whatever they have in the world, or▪ how many or few days▪ ſoever they may have in it, yet all ſhall be with Gods bleſſing and peace: And 3. That their death ſhall never be untimely: And 4. What ſeeming defect ſoever may be in the performance as to length of days▪ here ſhal be abundantly made up by eternity hereafter in Heaven; what then will or can be the prejudice of few days on Earth?
From the annexing of this promiſe to the command, theſe two things clearly follow▪ 1. That there are temporal promiſes made to Godlineſs. 2. That a Godly man hath that right which none other hath to inherit the earth.
If it be asked here, whether or not a wicked man hath a right to any thing in the world? Anſw. 1. There is a threefold right▪ the firſt is, a creature-right, whereby any of Gods creatures have a right to any thing in his creation that is uſeful for them, when it is ſimply neceſſary, and not occupied by another under the like need; and after the ſimilitude of this right, Crows, and ſo other living creatures▪ may take their meat one the field of any man▪ thus a man ſtarving, may for himſelf, or his brother (if in the like condition) when the proper owner of any Corn cannot be gotten, put to his hand and tak of them for preventing of death by hunger and ſo likewayes it may be in other things all things being made for the uſe of man at the firſt, and committed to him; and the orderly dividing of mens lots and portions, having been but the better to further that end, and not to marr it, is not to take place when it thwarteth with it; thus the Diſciples did pluck and eat the ears of Corn when they were an hungred, though the corn was not their own: God alſo, who hath the abſolute dominion, hath ſo given to man a property, that he hath reſerved a right to himſelf to make uſe of it (when need requireth) for the good of other creatures▪ thus he provideth for Crows Ravens, &c. out of one mans ſtock or other. 2. There is a poſitive or Civil right amongſt men, ſo that one man hath right to ſuch a piece of Land, another not; both theſe rights a wicked man may have, and both Land and ſuch right to it good men may often want in particular caſes▪ So that if there were a civil conteſt betwixt a good man and a wicked for ſome Land or other ſuch thing, the qualifications of the perſons would neither make the right of the one better, or more valid, nor of the, other, worſe or leſs valid, as we may ſee Lev. 19. 15. 3. There is a right by grace which ſanctifieth the former rights, and putteth a man in caſe not only warrantably before men, but alſo before God, to make uſe of the creatures, ſo that he may ſee and viſit his Tabernacle, and take the moderate uſe of any lawful refreſhment, and not ſin, Job 5. 24. The man hath not only his daily bread, but hath it by Gods promiſe, and upon this ground we pray, Give us this day our daily bread; this right his peculiar to a Believer and godly man, which none other, poſſeſs what they will, can lay claim unto, for godlineſs and no other thing, Hath the promiſe both of this life and of that which is to come, 1 Tim. 4 8. therefore we may upon good ground ſay, that Godlineſs is great gain.
If it be yet further asked, But what advantage have godly men by theſe temporal promiſes? Anſw. This is not their advantage to be alway abounding in theſe owtward things; that is neither ſo de facto and eventually, nor were it meet it ſhould be ſo; but 1. they have a promiſe of what is needful and uſeful, ſimply even of temporal things which no wicked man hath, they ſhall, Pſal. 84. want no good thing, yea, though lyons ſuffer hunger, Pſal. 34▪ 10. yet they that ſeek the Lord, ſhal not want any good thing. 2 They may pray for theſe things ſo far as they are needful, and may confidently expect them and go to God for them by vertue of that right▪ ere they get them ſo, Matth 6. 11. It is our daily bread by allowance and promiſed before we get it. 3 If a natural man abound, he cannot promiſe himſelf the continuance of meat till the end of his life; no, not ſo much as his dinner to morrow, nor life till then▪ but if a Believer live, he may expect the continuance of as much food as ſhall be neceſſary for him; if he have nothing, he may confidently promiſe himſelf both life and food to morrow, if either or both of them be needful more nor a wicked man that hath more wealth, health, and outward protection can do. 4 He may promiſe himſelf the bleſſing and the ſanctified uſe of what he enjoyeth, which another cannot. 5. He may have peace, whether he have or want, in the injoyment of creaturs, or in their ſcarcity becauſe he hath a right to them, for it is not from want of right to creature comforts that ſcarcity of them cometh, but God, like a wiſe and skilful Phyſitian keepeth back meat for health where there is abundance in the right, and to be given alſo when needful; ſo that comparing him with a wicked man, whether he have or want, whether he enjoy more plentifully, or be in ſcarcity, he hath ſtill the better of him by fare; which should make us all love godlineſs the more, which hath ſo great an advantage as this attending it.
Thus much in short of the promiſe annexed to this Command. To deſcend to ſpeak particularly of all the ſeveral relations comprehended under it, as of Magiſtrates and Subjects: Church-Officers, Paſtors, Guids and Rulers, and ordinary Church members; Husbands and Wives; Parents and Children; Maſters and Servants, &c. and of their reſpective duties, would be a large task, and draw us forth a great length beyond our deſign in this undertaking; and ſomewhat to this purpoſe being already ſpoken from the third and fourth Chapters of the Epiſtle to the Coloſſians which the bleſt Author was then in his Sabbath afternoon-Sermons opening up to the ſame Congregation that heard him lecture on the Commands) and all of them being, too many at leaſt, more known, then alaſs they are practiſed (thought indeed we know no more in Gods account then we ſingly deſire, deſign, and endeavour through grace to practiſe, and they all, and they only having a good underſtanding that keep his Commandements, John 13. 17. Pſal. 111. 10.) and ſince withall, if the generals we have hinted at in the expoſition of this Command be well underſtood, ſeriouſly pondered, and conſcienſciouſly in the Lords ſtrength, practically improved; they will not a little, through his bleſſing, contribute for helping us, ſutably to acquit our ſelves in the diſcharge of all the particular duties of theſe ſeveral relations; we shall now forbear to be particular; and shall only ſay in the general of theſe ſtation and relation duties, that as, if a ſerious Chriſt an and truly goodly man be ſought after, he is in a ſpecial manner to be found in them, ſo, when ſanctifiedly, ſutably and ſeaſonably performed, they in a ſpecial manner ado…n the Doctrine of God, and keep it from being blaſphemed, and bear a very real and evident teſtimony to the truth and reality of Religion in the Profeſſors of it, and withal are a notable mean of convincing men, and even of winning and gaining them who obey not the Word, as ma… be clearly gathered from Luke 3. 10▪ 11. 12. 13. 14. Tit. 2. …. 5. & 10. 1 Tim. 5. v. 14. & 6. v. 1. 1. Pet. 2. v. 13. 14. 15. & 3. v. 1. 2. compared together.
Before we proceed further amongſt many Queſtions that might ariſe here, one word to theſe two.
1. Whether ought a Father to love his Son, or a Son to love his Father moſt? Anſw. The Son ought to love his Father moſt, as repreſenting moſt of God; and the Father ought to love his Son moſt, as comprehending moſt of himſelf; ſuch mutual reſpects may exceed one another on different accounts.
2. Queſt. Whether is the Father or Magiſt are moſt to be obeyed, if they command contrarily? Anſw. If that which is commanded be a thing belonging to the Magiſtrates place to command in, as where ſuch a one should live, what charge or office he should bear in the Common-wealth, and ſuch like; caeteris paribus, the Magiſtrate is to be obeved, for theſe things are ſought by the Magiſtrate from him not as a Son, but as a member of the Common-wealth, whoſe good principally should be eyed, and had reſpect to: but if it be a thing that belongeth to the Father, and not to the Magiſtrate to command in, as what Husband or Wife a Child should marry, and ſuch like, that belongeth to the Father as a Father, and ſo is to be obeyed, notwithſtanding of the contrary command of the other.
The ſcope of this Command being to moderate men in their exceſſive deſires after honour, and to direct and regulate them in giving reſpect to others; and in ſeeking of it to themſelves, and to inform us, that by no means we should wrong the eſtimat on of others more then their perſons and eſtates; ere we lay aſide ſpeaking of it, it will be meet to ſpeak a little of humility, and the contraries and oppoſits thereof.
That humility relateth to this Command, and is comprehended under it, appeareth from Rom. 12. 10. Phil. 2. 3. And is a grace ſo neceſſary and uſeful to Chriſtians, that it ought eſpecially to be headed and taken notice of. It may be conſidered in a threefold reſpect, 1. In reſpect of God, this humility ought to be in reaſonable creatures to God as their Creator, they being nothing, and leſs then nothing before him, and uſeful or gainful for nothing to him. 2. It may be conſidered as it reſpecteth others, and that not in a complementing manner, but as it comprehendeth our humbling of our ſelves in our carriage towards them, and from the ſenſe of our shortcomming of them, and being inferiour to them in ſome things wherein we preferr them to our ſelves, Phil. 2. 3. 3. It may be conſidered not only as it moderateth us in our common carriage towards God, or towards our Neighbour, but alſo as it concerneth our ſelves, for by it we are kept within bonds, as to our thoughts of our ſelves, and what is ours, or in us, upon the diſcovery of many infirmities we are encompaſſed with, ſee Rom. 12. 3.
Humility conſidered the firſt way, is not properly contained under this Command, but cometh in under the firſt Command of the firſt Table, but humility in the two laſt reſpects, as it moderateth our thoughts and eſteem of our ſelves, and f…ameth our actions ſutably, and according to …ight reaſon in reference to others or our ſelves, cometh in here, and is enjoyned in this command; and concerning it theſe following things are to be obſerved.
1. Thus Humility of one man towards another differeth from Humility towards God, becauſe of the great diſp…oportion that is between God and Creatures, infinitely more then any that is amongſt Creatures themſelves, there is in nothing compariſon to be made with God, neither is there any poſſibility of profiting him, Job 25. 7. but there may be comparing and uſefulneſs too, amongſt Creatures which this humility taketh not away, ſee Job 29. throughout the Chapter.
2. This Humility is not oppoſite to magnanimity, boldneſs and zeal, but is well conſiſtent with theſe, as is clear in Chriſt, the Apoſtles and others of the Saints; for boldneſs and magnanimity is an adventuring in Chriſts ſtrength upon what one is called to according to warrantable grounds; and humility, although it leadeth us to entertain due thoughts of our own infirmities, yet it moderateth us in that alſo according to right reaſon, ſo that the exerciſe of both being to be ordered according to this rule of reaſon, as the call, occaſion, object, and particular circumſtances shall require; It is evident that there is no inconſiſtencie betwixt the two, but that they may very well be in one and the ſame perſon and at one and the ſame time.
3. From this we may ſee, That Humility differeth from, as is ſomewhat elſe then fainting and deſpondencie of ſpirit or penſive puſillanimity, in not daring to fo…low a call in reference to ſome ſeemingly difficult action; now humility being the vertue acting according to reaſon, this is the exceſs without and againſt reaſon; and therefore as humility and zeal are commended, ſo this want of valiantneſs for truth, when called for, or baſeneſs of ſpirit, is complained of as a ſin, Jer. 9. 3. and Moſes, Exod. 4. 10, 14, and Jeremiah chap. 1. 6. are reproved for ſome degree of it: for in every difficult good which men would aim at (and the moſt deſirable good things amongſt men are often moſt difficult) there are two things conſiderable, 1. There is a bon…m, or a good thing which is deſirable; as for example, to do ſome exploit, to undergo ſome change, &c. now men being bent to be ambitious, covetons, raſh, &c. to attain ſuch a good, humility moderating their deſires and deſigns according to their capacity and abilities, and bridling that exceſs upon the one hand, is of great advantage. There is again in the ſecond place, in attaining ſuch things, a difficulty, by which we are in hazard to be ſcared from, and fainted in following of duty, and zeal and magnanimity guard againſt this, ſuſtaining the man, and keeping him from falling into diſcouragement, or puſillanimous penſiveneſs, which is the defect upon the other hand.
4. This humility, as a grace, differeth from civility and outward yielding to another, becauſe. 1. It proceedeth from a principle of conſcience, and upon a conſcientious account, viz. the inward ſenſe and feeling of the defect of grace in our ſelves, and the impreſſion of our Neighbours worth. 2. It is ſingle, without any approved deſign of pleaſing men, or any other conſideration, but purely upon the forementioned account.
This is the grace of humility, with which the beſt Moraliſts among the Heathen, were nothing acquainted; they had indeed their moral vertues, as remaining ſparks of natures light, and dark reſemblances of ſome Goſpel graces, which nevetheleſs, wanting the principle of Faith, without which it is impoſſible to pleaſe God, and not being directed to the right end, the glory of God, could not be acceptable to him. But beſides this imperfection and defectiveneſs in their wiſdom and way, the Goſpel having a far more high and noble deſign, then they could propoſe, hath alſo graces, that are wholly peculiar to it: The work and end of moral Philoſophy, could be no other, then to moderate paſſions, and regulate manners, in ſuch a conformity to reaſon, as might give unto a man, void of all ſenſe of his diſtance and alienation from God, an in ward lying tranquility, and outward tranſient peace, whereas, the project and ſcope of the Goſpel, is quite another thing, vez to reconcile, and ſavel oſt ſinners, through faith in Chriſt, and in him, to make them partakers of holineſs here, and glory and happineſs hereafter: Hence it is, that as the Goſpel doth, by renewing and ſanctifying, wholly change the old appearances of vertues into ſolid graces, flowing from Chriſt the fountain, and referred to God as their true end; ſo doth it alſo require and beſtow its proper graces, ſuch as Repentance. Faith, Humility, and many other, unto which theſe Moraliſts were altogether ſtrangers And as to this humility, it is certain, that the Goſpel, by diſcovering unto us, the loſt and wretched condition, whereinto ſin had ruined us, and the free and wonderful love, whereby we are delivered out of it, doth agreeably to this command, teach us a lowlineſs and ſelf-denyal, ſo unlike to any thing in the doctrine of theſe old Moraliſts, that it is not more proper to the ſpirit of the Goſpel, then it's contrary pride, may be called their Characteriſtick, in as much as it is evident, that theſe ſelf improvers of ſelf, became alſo ſelf▪magnifiers, to that pitch of arrogancie, that Lucretius and Seneca, in the name of their moſt famous Sects, indeavoured by argument to extoll thier vertuous man, even above their Gods; and the beſt of them would have accounted Chriſtian humility an unworthy and baſe abjection of ſpirit; but neither are theſe the only men tainted with this evil; the ſin of pride is ſo plainly the ruin of all that are without God, and the neck▪break of all that ſeek after righteouſneſs, otherwayes then by Faith, that we may well affirm. Humility to be Faiths inſeparable companion; Nowonder then that there is no grace more commended to Chriſtians, and more neceſſary; which might appear by conſidering, 1. The commands whereby it is preſſed in Scripture; 2. The weightineſs of the expreſſions in which it is holden forth, 1. Pet. 5. 6. Humble your ſelves therefore under the mighty hand of God, that he may exalt you in due time. Rom. 12. 3. For I ſay…, through the grace given unto me, to every man that is among you not to think of himſelf more highly then he ought to think, but to think ſoberly, according as God hath dealt to every man the meaſure of faith. Philip. 2. 3. Let nothing be done through ſtrife or vain glory, but in lowlineſs of mind let each esteem other better then themſelves. James 4. 6 10. But he giveth more grace: wherefore he ſaith, God reſiſteth the proud; but giveth grace unto the humble. Humble your ſelves in the ſight of the Lord, and he ſhal lift you up, 3. The many commendations of it, it maketh us, 1 like Chriſt, Matth. 11. 29. John 13. from v. 4. to 18. and is particularly taught by him; 2. It is an ornament which we ought to be cloathed with, 1. Pet. 5. 5. 3. It fitteth for ſutable diſcharge of duties, Micah 6. 8 4. It procureth the increaſe of Grace, 1 Pet. 5. 5. 5. It is more then to command a City, for it maketh a man maſter of himſelf, Prov. 16. 17. 18. 19. 6. It hath many promiſes of exal…ation throughout the Scripture, and of riches, honour, and long life, Prov. 22 4 Pſal. 112. 3. Laſtly, it preventeth many evils and vices that are incident even to Chriſtians, and leadeth to the contrary vertues. 1 Humility moderateth a mans deſign, in preſſing for honour, ſo it preventeth Ambition; 2. His purſuing inordinately after riches, and ſo it ſuppreſſeth Covetouſneſs: 3. Inordinate ſeeking after knowledge, and ſo it guardeth againſt Curioſity: 4. It moderateth in reference to a mans eſteem of himſelf, and ſo it ſhooteth ou… Self-confidence.
And then if ye conſider it with reference to a man of eminent parts or ſtation it preventeth, 1. Diſdain in him of others inferiour to him; 2. It preventeth deſpiſing of others counſel, and his truſting to his own underſtanding; 3. It preventeth leaning to eſtate and riches, and ſo he preferreth not himſelf, as being the better, becauſe of theſe.
And in the laſt place, there is a pride whereby men having done any remarkable thing, are inclined either to ſeek applauſe, eſteeming highly of what they have done, and ſeeking out their own glory, which Solomon faith is no glory, but is rather as, if a man ſhould eat too much honey, and ſo turneth rather to their ſhame; or to receive it inordinately, which Paul would have done, had he ſuffered them of Lyſtra, Acts 14 to have ſacrificed to him, which pride, with all its vi…ious attendants, this humility preventeth and ſuppreſſeth. For 1. it mindeth not high things, Rom. 12. 3. Neither 2. vaunteth it ſelf when it paſſeth by wrongs, and forgiveth them, or when it doth & ſuffereth any other thing commendable, it thinketh not of it ſelf above what is meet, but ſoberly, Rom. 12. 3. 3. After acts of charity, the right hand knoweth not, as it were, what the left hand hath given, it forgetteth good works, as to any ſelf eſteem of them (which pride remembreth and keepeth as it were a regiſter of) but aſcribeth all to Grace, Not I, but grace in me, ſaith the humble man with Paul, 2 Cor, 3. 5. and 1 Cor. 15. 10.
In a word, this humility is extenſive to every thing in a mans deportement as a man, and to all duties which concern him as a Chriſtian, whether in reference to the worſhip of God, or the doing duty to men, even as on the contrary, pride, ſelf-conceit, and preſumption are very extenſive, and immix themſelves in all that a man doth, and are as the dead flies that make all to ſtink.
And as it is commendable, likewiſe it is very neceſſary as to many things▪ as 1. In external things, that relate to our converſing with others, it is neceſſary as to a mans credit ànd juſt reputation; the proud man is often in Gods righteous Judgment deſpiſed; Then it is neceſſary for things relating to our ſelves, as for our entertaining peace with God, for keeping us within bonds, for guarding againſt ſnairs, for keeping up communion with God, and for fitting to the ſuitable diſcharge of all duties called for; It would make us preach, and you hear more profitably; it would ſettle and eſtablish againſt the reelings that are in this time, that put many into a diſtemper, and a ſort of ſpititual diſtraction and madneſs, it is the humble that God giveth grace to, to whom he revealeth his ſecret, who have largeſt promiſes and commendations, &c. Let us therefore learn to be humble and ſober, without affecting to be wiſe above what is meet, this grace of humility in the lively exerciſe of it, is in a ſpecial manner called for by the Lord at this time, of the reeling and falling of many, the want whereof uſeth to precede and prediſpoſe for a fall.
To cloſe this we shall only add, That wherever there may be a pride, there is alſo an humility oppoſite to it. Man may be proud in reſpect of outward things, as of eſtate, riches, deſcent, employment, &c. And alſo in reſpect of things of the mind, yea even of ſpiritual things: As, 1. of parts and gifts, as knowledge, quickneſs of wit, fruitfulneſs of invention, &c. 2. Of Graces and holineſs. 3. Of experience, eminent manifeſtations, ſpiritual exerciſes, &c. wherewith God may make ſome to shine very far above and beyond others. 3. A man may be proud of ſome good deeds done by him, wherein poſſibly▪ God hath made him ſomewhat more then ordinarily inſtrumental. 4. There is a proud curioſity leading to ſeek after the knowledge of ſecret things, or of things too high for us, or of things revealed and competent for us to know in another way then God hath allowed, or leading men to adventure and ſtep further then they are called, which is condemned by the Lord, Exod. 19. 21. where he forbiddeth the people to break through and gaze: Now there is to pride, in all theſe reſpects, an oppoſit humility, which maketh a man walk ſoftly, and eſteem ſoberly of himſelf, notwithſtanding of any difference God hath made betwixt him and others in what thing ſoever, and to wait till his mind and will be made known in his own way, and by inſtruments made choiſe of by himſelf, and puteth on to ſerious endeavours of practiſing it when known; which pride doth not. Thus we ſee both how extenſive and how neceſſary to Chriſtians▪ in whatſoever ſtat on they are, this excellent grace of humility is, which is a ſpecial ornament of Chriſtians, and a notable piece of beautiful conformity to meek and lowly Jeſus.