The Holy Arbor, Chapter 5 · Section 1 · Commandment 5
The Fifth Commandment.
Honor thy Father and thy Mother, that the days may be long in the Land which the Lord thy God giveth thee.
THe Sum of this Commandment, is, That we perform all ſuch Duties as one man oweth unto another by ſome particular bond. Here are commanded all Vertues proper and peculiar to all kindes of Superiors, or to Inferiors, or common to them both; And all Vices contrary to theſe Vertues are here prohibited, as all irreverence towards thoſe that be in Place or Authority above us, and all churliſh behavior in ſuch towards thoſe that be of low degree. For the End of this Commandment, is the preſervation of civil order, decreed and appointed by God in the mutual Duties of Superiors and Inferiors, which are comprehended by the Name of Father and Mother. And the Reaſon of this Commandment is taken from the Promiſe of long life, if God pleaſe not to prevent us with the Bleſſing of Eternal life. Now to honor one, is to have an high eſteem of him, and to yield a reſpect unto him; it muſt firſt be placed in the heart, and then outwardly manifeſted, and that in relation to Parents Authority, and Neceſſity: So as honor compriſeth here all thoſe Daties which Children in any reſpect owe unto their Parents; it implieth in regard of their Authority both an inward reverent eſtimation, and alſo an outward ſubmiſſion; and in regard of their Neceſſity, Recompence and Maintenance.
Here both Father and Mother are expreſly mentioned, to take away all pretence from children of neglecting either of them: So that it is not ſufficient to honor the Father onelyonly, becauſe he is the Mothers Head; nor the Mother onelyonly, becauſe ſhe is the weaker veſſel: the Law condemneth him that neglecteth either. The Authority of Parents requireth Fear from children, their Affection, Love: Affection in Parents without Authority, would make children too bold and inſolent; Authority without Affection, too much like Slaves: but both diſcreetly tempered together, make a very good compoſition. Love, like Sugar, ſweetneth Fear; and Fear, like Salt, ſeaſoneth Love. Thus the childes duty muſt be a Loving Fear, or a Fearing Love. This Fear is an awful Reſpect of his Parents, ariſing from an honorable eſteem which he hath in his judgement and opinion of them as they are his Parents: Whence proceedeth on the one ſide a deſire and endeavor in all things (not contrary to Gods Word) to pleaſe them, and on the other ſide an unwillingneſs to offend them.
This Fear is an eſſential Branch of that honor which the Law requireth to their Parents, Exod. 20.12. and is in expreſs words enjoyned by the Law, Lev. 19.3. This Fear keepeth Love in compaſs, reſtraining it from ſawcy follies; for as the heart is affected, the carriage will be ordered: Had Cham had this filial Fear in him, he had never derided his Father, Gen. 9.22. nor been curſed for his labor; or had Abſolom had it in him, he had never broached untruths to father them on his Father, 2 Sam. 15.3. Mocking and curſing of Parents is expreſly condemned, Prov. 30.11. The Reward whereof is by Gods Law death, Lev. 20.9. yea, a ſhameful and ignominious death; for, the Ravens of the valley ſhall pluck out his eyes, and the yong Eagles ſhall eat it, Gen. 40.19. which phraſe not unproperly deſcribes the execution of a notorious Malefactor that is hang'd; and indeed how dyed undutiful Abſolom? Yet we muſt know, That no ſubmiſſion is to be given to man, but ſuch as may ſtand with the Fear of God: Which ſeaſonable Doctrine indicts all ſuch of folly as fear man more then God. This was Adams folly, to be ſwayed by a fooliſh woman. This was Aarons folly, to erect an Idol to pleaſe the people, Exod. 32.1. This was Sauls folly, to ſuffer his people to take of the ſpoil of the Amalekites againſt Gods expreſs Prohibition, 1 Sam. 15.21. This was Joaſh his folly, to hearken to his Princes for the ſetting up of Idols, 2 Chron. 24.17. And thus Pilate played the fool, in delivering againſt his conſcience Chriſt to be crucified to pleaſe the people, Mark 15.15. As thus Superiors ſinned in baſely ſubmitting to Inferiors, ſo they likewiſe ſin in unwarrantably ſubmitting to Superiors. And if Inferiors muſt give honor, and by vertue thereof perform ſuch Duties as appertain thereto, then muſt the Superior carry himſelf worthy of honor, and by vertue thereof perform anſwerable Duties. If the childe honor his Natural Parents with filial Reverence, the Parents muſt anſwer it with Paternal care and tenderneſs; If the People make it their duty to reſpect their Miniſter as him that watcheth over their Souls, the Miniſter muſt make it his to tender their Salvation as of thoſe that are committed to his charge; If the Subjects make it their duty, beſide Subjection and Obedience, to pay the Superior Magiſtrates ſuch Tax and Tribute as is lawfully due to them, they muſt make it theirs to ſeek the honor of God in governing and giving Judgement faithfully among his people; If the Servant make it his duty to do his Maſters work diligently, faithfully, and with a ſingle eye, the Maſter muſt make it his duty to deal juſtly with his Servant, and to reward him plentifully, remembring that he alſo hath a Maſter in Heaven; If the yonger ſort make it their duty to give ſuch reſpect to their elders, as is due to ſuch as are their Superiors in Age, Wiſdom and Authority, then muſt it be their duty to govern, and further others by the good example of their life, by their counſels and admonitions; If the Wife make it her duty to reverence her Husband as her Head, he muſt make it his to honor, comfort and provide for her as the weaker veſſel.
Laſtly, the duty of Equals, is to live equally among themſelves, and to ſtrive to give honor one unto another; For it is the duty of Chriſtians as to ſet forth the praiſe of God, ſo to be ſerviceable one unto another; and publike Callings may not hinder private Duties; nor may we upon pretence of one duty, though it may ſeem to be the weightier, ſhift off another, Mat. 23.23. It is a general mutual duty appertaining to all Chriſtians, to ſubmit themſelves one unto another, becauſe every one is ſet in his place by God, not ſo much for himſelf, as for the good of others, 1 Cor. 10.24.
This Commandment conſiſts of two parts:
1. A Precept of giving honor to Parents.
2. A Promiſe of long life, upon the performance of that Precept.
In the Precept of this Commandment, we are commanded
1. To honor; that is, to love, reverence, cheriſh and obey our natural Parents, the Parents of our countrey, and our Fathers in Chriſt.
2. To carry our ſelves lowly and reverently towards our Maſters, being ruled by them in the Lord, and toward the Ancient, and all our Betters.
3. If we be Superiors, to walk worthy the honor due unto us from our Inferiors, and to uſe all gentleneſs towards them.
That we may the better know the duty of this Commandment, take notice of the diverſe Acceptation of the word Father in Scripture; viz.
1. For our Superior in Government: Thus the King is called a Father. Abimelech ſignifieth The King my Father.
2. For our Superior in Knowledge and wiſe Counſel: Thus God made Joſeph a Father unto Pharaoh, Gen. 45.8.
3. For a Superior in private and Houſhold Government: Thus Naaman is called Father by his Servants, 2 Kings 3.13.
4. For a Superior in the Invention of any Art or Science: Thus Jubal and Jabal were called Fathers, Gen. 4.
5. For our Superior in things Spiritual towards God: So the Miniſters of the Goſpel are called Fathers in Chriſt: Thus Paul, 1 Cor. 4.15.
6. For a Superior in Holineſs and Power with God: Thus the King of Iſrael called Eliſha Father, 2 Kings 6.21.
7. For a Superior in over-ſight and inſtruction: Thus Eliſha called Elijah, who brought him up in the knowledge of Prophecying, My Father, my Father, 2 Kings 1.12.
8. For a Superior in eſtate and condition: Thus rich men uſing their riches aright are Fathers to the Poor. Job 31.18.
9. For a Superior in Age and Years, 1 Tim. 5.1.
10. According to the common Acceptation, there are Parents
By Nature.
By Law.
Honor to Parents ſtands chiefly in theſe things; viz.
1. In outward Salutation, proceeding from the Inward Reverence which we ought to yield unto them; In the Signs, as Saul prayed Samuel to honor him before the people, 1 Sam. 15.
2. In Obedience to their Commands, ſo as they be not contrary to the Will of God.
3. In Affection, as Eli is ſaid to have honored his Sons, 1 Sam. 2.
4. In the Effects or Fruits, that when they be poor, we do help them according to our ability. Honor God with thy ſubſtance, Prov. 3.9.
Again, Honor ſignifieth & comprehendeth
1. The Reverence of Inferiors towards the Superiors; viz.
1. An Acknowledgement of Gods Will, who will have ſuch an Order to be in the Calling and Degree of Superiors, and doth ordain the ſame, and adorn and furniſh it with gifts neceſſary.
2. An Approbation of this Order, and theſe gifts of God: for if we do not know and acknowledge this Order to be good, we will not honor it.
3. A Subjection and Submiſſion to this Order, even for the Will and Pleaſure of God.
4. An Outward Declaration of this their judgement and minde in words and deeds, in ceremonies and geſtures, which differ according to places: And Subjection here comprehendeth ſuch Obedience as is not conſtrained, but voluntary.
2. A Love which we muſt bear towards them in reſpect of their Calling: And this cannot be ſevered from Reverence; for whom we love not, them we cannot Reverence.
3. Obedience in all things lawful and poſſible, which the Superiors according to their Office and Calling command.
4. Thankfulneſs towards Superiors, which requireth that every one, according to his calling and ability, and as occaſion ſerveth, aid and further them.
5. Lenity and equability towards Superiors; which is, to bear with thoſe infirmities of Parents and Superiors, which may be born with and tolerated without any reproach to Gods Name, or which are not repugnant unto his Law.
The Fountain of childrens duties, is an inward diſpoſition of the heart, compounded of Love & Fear: The ſtreams iſſuing thence extend to Parents
1. Living; as to their
1. Authority, which Requireth
1. Reverence.
2. Obedience.
2. Neceſſity, which Requireth Recompence.
2. Dead; as to their
1. Body, which muſt with decency be Buried.
2. Credit, which with honor muſt be maintained.
Parents rather then other Governors are here named, and commanded to be honored, for theſe Reaſons; viz.
1. Becauſe the Father-like power and government was the firſt among men.
2. Becauſe this is as it were a Rule, according to which others are to be framed.
3. Becauſe it is moſt beloved of men.
4. Becauſe ſeeing the Bond of Duty towards Parents is the greateſt, the contempt of them is the more hainous and grievous, which therefore alſo is with greater ſeverity condemned by God.
5. Becauſe God will have Superiors to bear a father-like minde and affection towards their Inferiors.
The diſtinct parts of Outward Reverence due unto Superiors; viz.
1. To Riſe up unto them. Thou ſhalt riſe up before the hoary head, Lev. 19.32.
2. To go to meet them when they are coming towards us: Thus did Abraham, Gen. 18.2. and Solomon, 1 Kings 2.10.
3. To bow the knee unto them; as in the ſame place is noted of Abraham.
4. To ſtand by them whileſt they ſit; as the people did about Moſes whileſt he ſate to judge them, Exod. 18.
5. To give them the chief Seat, and our ſelves to take the loweſt, as the Lord commandeth us even at a Feaſt, Luke 14.10.
6. To be ſilent before them whileſt they ſpeak: Thus did Elihu, one of Jobs friends, Job 32.6, 7.
7. To be ſilent in Courts and Places of Judgement, until we are bidden to ſpeak: Thus did Paul, Acts 24.10.
8. To give every one his juſt Title, as Hannah did to Eli, 1 Sam. 1.14. and Sarah to her husband, calling him Lord.
9. To uncover the head before Superiors, and to ſtand uncovered if the quality of the perſon ſo requireth.
10. To order all our ſpeeches and geſtures, ſo as that we paſs not the bounds of Reverence.
As this Law is broken by detracting and taking away from the Reverence of Superiors; ſo there is a ſin in over-Reverencing them: as thus;
1. If Obedience be Abſolute, without reſpect to Gods Will, Acts 4.19.
2. By aſcribing too much unto them, and extolling them too highly; as the people did Herod, Acts 12. and the Papiſts do the Pope.
3. By making them Abſolute Paterns to be followed in all things: Paul ſpeaks of himſelf, Follow me as I follow Chriſt Jeſus, 1 Cor. 11.1.
4. By prepoſterous Obſervance towards them in the Congregation; which is, when we riſe up to great perſons, being in the very act of Gods Worſhip: for if he be greateſt and moſt worthy, why do we diſhonor God by ſuch ill reverence to man?
5. By the humble proſtrating the body unto them as unto God: This geſture, where it proceedeth from religious Humiliation and Worſhip, cometh very near the brinks of open Idolatry, and cannot but incur that reprehenſion, Take heed thou doeſt it not.
Honor in relation to Parents is uſed for two reaſons eſpecially
1. To ſhew that Parents bear Gods Image, for honor is properly due to God alone; to the Creature it is due onelyonly as it ſtands in relation to God, and carrieth his Image.
2. To ſhew, That it is an honor to Parents to have dutiful children; even as it is a diſhonor to them to have diſobedient children.
From the honor here commanded to be given Parents, ariſe theſe Obſervations for Parents; viz.
1. That they alſo are as well bound to duty as children, Eph. 6.4. their juſt Government being their duty.
2. Parents muſt be ſo watchful over their carriage, as thereby they make not their children to ſin, Ezek. 3.18.
3. That it is not ſufficient for Parents to prevent ſuch miſchiefs as children may fall into, but they muſt alſo ſeek their good.
4. That Parents ought to provide all needful things for their children: Nurture and Inſtruction is as needful and profitable as Food and Apparel.
5. Parents, as they may not be too auſtere, ſo neither too remiſs; the one makes children careleſs, the other deſperate.
6. As Parents deliver good Precepts and Principles to their children; ſo they muſt be careful, by forcible and frequent Admonitions, to fix and ſettle them in their minde, Deut. 6.7.
7. As Parents by Diſcipline keep their children under, ſo by Information they muſt direct them in the right way, Prov. 22.6.
8. Parents muſt eſpecially teach their children their duty towards God.
That we may be yet better acquainted with the duties of this Conmandment, let us again conſider, That Superiors are all ſuch as excol others in
1. Gifts
1. Of Nature; as in
Age.
Sex.
Beauty.
2. Of Exerciſe; as in gifts either of
1. Body, as
1. Strength.
2. Activity.
2. Minde, as Wit, Learning, &c.
2. Authority; as Governors in
1. Family, as Parents, Husbands, Maſters.
2. Policy, as
1. Church-policy; as
Paſtors,
Doctors,
Elders,
Deacons.
2. Civil-Policy; as Magiſtrates
1. Superior, as King, Prince.
And
2. Inferior, as Judges, Juſtices, &c.
Civil honor is given to men not onelyonly for Vertue, but alſo for divine Repreſentations of other good things, becauſe one man before another beareth the Image of ſome thing that is in God; viz.
1. Of his Majeſty: So the King is honored above another.
2. Of his Dominion: So the Husband is honored of his Wife.
3. Of his Paternity, ſo the Father is honored by the Son.
4. Of his Eternity: So honor is given the Aged by the yong.
The general duty of all Parents to their children:
1. To inſtruct them in Religion according to their capacity.
2. To provide for them touching the things of this life.
The general duty of all children to their Parents:
1. To requite their Parents care over them, if they ſtand in need.
2. To be dutiful and obedient to them in the Lord.
The Vices contrary to the Duty of Parents; viz.
1. Not to provide and miniſter neceſſary ſuſtenance unto their children, or to bring them up in ryot.
2. Not to defend their children againſt in juries, or to offend through a fooliſh over tender love, for ſome ſmall or no injuries done unto them.
3. Not to accuſtom their children to patience and gentleneſs, or to bring them up in idleneſs and licentiouſneſs of ſinning.
4. Not to inſtruct them according to their ability, or to corrupt them by their lewd and evil Examples.
5. Not to chaſtiſe their children as neceſſity requireth, or to be too fierce and cruel unto them, beyond their duty, or the degree of the fault committed.
The general duty of all Superiors to their Inferiors:
1. To command things good and profitable for all their Inferiors.
2. To recompence them that be under them according to the things done.
3. To go before them by Example, Converſation and Experience.
The general duty of all Inferiors to their Superiors:
1. To Reſpect them according to their Graces and Gifts.
2. To Profit by their Gifts.
Superiors in Age or in any Authority, tranſgreſs againſt their Duty and Calling theſe three ways:
1. Through folly and corrupt counſel.
2. Through lightneſs in maners, and by their evil Examples.
3. By neglect of the yonger ſort, or other Inferiors whom they ſee to offend, and might by their counſel and authority correct and amend.
The Inferiors ſin and tranſgreſs againſt that Honor which they owe unto their Superiors, theſe ſeveral ways:
1. By not accounting of them as being in that place where God hath placed them.
2. By yielding more unto them then may agree unto men, or by loving them more then God.
3. By denying Obedience to their juſt and lawful Commands, or obeying them in ſhew onelyonly, or when they command things unjuſt and impious.
4. By harming them with injuries, or not ayding them in what things or by what means we may.
5. By gratifying them flatteringly and unrighteouſly.
6. By exagitating, ſtirring up, or provoking their Infirmities.
7. By flattery commending their Errors and Vices; or not adviſing them according to their place, with due Reverence, of enormous and pernicious faults committed by them.
The Duties of Magiſtrates may be reduced to theſe Heads; viz.
1. To ſee that God be honored, and that the good things taught and eſtabliſhed be done as God hath appointed.
2. To give Judgement faithfully and ſpeedily in matters belonging to their Judgement.
3. To command the obſerving and keeping of the Decalogue.
4. To execute the Decalogue or the Commandments of the Decalogue; that is, to obſerve and maintain the obedience thereof, by puniſhing them that tranſgreſs againſt Diſcipline, either in Goods, Name, Body or Life.
5. To Enact ſome poſitive Laws for maintenance of Civil Order, which otherwiſe would not ſtand; ſerving alſo for the keeping and obedience of the Decalogue.
The Vices contrary to the Duty of Magiſtrates viz.
1. Slackneſs or ſlothfulneſs; viz.
1. Not to Require of the people the Diſcipline of the whole Decalogue.
2. Not to Ordain thoſe things which are required to the preſervation and order of Civil Society,
3. Not to defend the Innocent againſt Injury.
4. Not to reſtain or to puniſh too lightly ſuch as offend againſt the Diſcipline of the Decalogue, or againſt the poſitive Laws.
2. Tyranny, which is
1. To Command things which are unjuſt.
2. To Puniſh that which is no ſin.
3. To Puniſh more grievouſly then the degree of the fault doth deſerve.
The Reaſons wherefore Superiors ought in performance of their duty to go before others; viz.
1. By vertue of their Authority they bear Gods Image, therefore in doing their duty they honor that Image.
2. By reaſon of their pluce they ought to go before ſuch as are under them.
3. A ſaithful performance of their duty is a ſpecial means to keep their Inferiors in compaſs of theirs.
4. Their Failing in duty is exemplary, it cauſeth others under them to fail in theirs, and ſo it is a double ſin.
5. Their Reckoning at the great Day of Account ſhall be the greater, for of them who have received more, more ſhall be required.
The general duty of the Husband to the Wife; viz.
1. To provide for her what is meet, not onelyonly as ſhe is his Wife, but as ſhe may be his Widow.
2. To give honor to her as to the weaker veſſel; that is, to bear with her infirmities and weakneſs.
3. To protect and defend her, to be a covering unto her head.
The general duty of the Wife to her Husband; viz.
1. To Recompence his care over her, in providing things neceſſary for the houſhold, and to do good for her Husband all the days of her life.
2. To Reverence her Husband, that he may be a vail and a covering before her eyes.
The duty of the houſholder; viz.
1. To provide for his Houſhold the things that belong unto their Soul, by a familiar Catechizing and Examination, and to be the mouth of his Family in conſtant Prayer.
2. To provide for the things belonging unto this life; that is, to give to every one that is meet, in his place and Calling; and they of the houſe are to ſubmit themſelves to the order of the houſe, ſo it be good.
3. To command ſuch things as are juſt and poſſible; to preſcribe juſt and lawful labors, not unlawful, not unpoſſible, not too burthenſom and unneceſſary; to give them honeſtly their wages for their labors, and to govern them by upright domeſtical Diſcipline.
Maſters of families may tranſgreſs
1. By permitting of idle ſlothfulneſs and licentionſneſs.
2. By unjuſt Commands and Exactions.
3. By defrauding their Servants of their Wages.
4. Through too much rigor and ſeverity.
The duties of married perſons:
1. Spouſal Faith and Troth for mutual love each to other onelyonly, continually, conſtantly.
2. Community of goods, and a ſympathy or fellow feeling in evils and calamities.
3. The bringing forth and bringing up of children.
4. A mutual bearing with infirmities, with a deſire to cure them.
Again, the common mutual duties concerning Man and Wife, are twofold:
1. Abſolutely neceſſary for the being and abiding of Marriage, whereof there are two kindes:
1. Matrimonial Amity, 1 Cor. 7.10, 11.
2. Matrimonial Chaſtity, 1 Theſſ. 4.4.
2. Needful and requiſite for the well-being and well-abiding of marriage, which may alſo be reduced to theſe two Heads:
1. Such as they are mutually to perform to each other; as
1. A loving Affection of each other.
2. A provident care of one for another, reſpecting
The Soul of each other.
The Body of each other.
Goodname of each other.
The goods of each other.
2. Such as both of them are joyntly to perform to others: which Duties reſpect either
1. Such as are in or of the family.
2. Such as are out of the family.
Directions for preſervation of Concord betwixt Man and Wife; viz.
1. All Offences muſt be avoided, as much as poſſible may be, by both parties.
2. When an Offence is given by the one party, it muſt not be taken by the other, but meekly paſſed by.
3. If both be incenſed together, both muſt ſtrive which ſhall firſt offer Reconciliation.
4. Children, Servants, or any other muſt not be bolſtered up by the one againſt the other.
5. They muſt avoid making of Compariſons in any kinde whatſoever prejudicial to either.
6. They muſt take heed of, and never entertain the leaſt raſh and unjuſt Jealouſie.
7. In all things that may ſtand with a good Conſcience, they muſt endeavor to pleaſe each other.
8. They muſt joyntly perſevere in fervency of Prayer to God, for his Bleſſings to be continued on them in the eſtate wherein they are united by his Providence.
For the yet better underſtanding of this Commandment, we muſt know, That Subjection is twofold,
1. Of Reverence, whereby one teſtifieth an eminency and ſuperiority in them whom he reverenceth: This is proper to Inferiors.
2. Of Service, whereby one in his place is ready to do what good he can to another; This is common to all Chriſtians.
Again, Subjection is twofold:
1. Neceſſary, which is the Subjection of Order, or that degree of Inferiority wherein God hath placed all Inferiors, and whereby he hath ſubjected them to their Superiors, that is, ſet them in a lower degree.
2. Voluntary, which is the Subjection of Duty, or that dutiful reſpect which Inferiors carry towards thoſe whom God hath ſet over them; whereby they manifeſt a willingneſs to yield to that order which God hath eſtabliſhed: which ought to be added to the Neceſſary Subjection.
Likewiſe League or Society betwixt Man and Man, People and People, is twofold; viz.
1. The League of Concord, when men binde themſelves in peace one with another: And this may be had with all men, Believers and Unbelievers, good or bad; Have peace with all men, Rom. 12.18.
2. The League of Amity, when men binde themſelves one to another in ſpecial Love, beſide their outward Concord: And this kinde of peace ought onelyonly to be had with true Believers.
In a word, the Duty
1. Of Magiſtrates, is to procure the wealth and peace of their people, like Mordecai.
2. Of Miniſters, is to make themſelves Servants unto their people, not ſeeking their own profit, but the profit of many, that they may be ſaved; as Paul, 1 Cor. 9.19. & 10.33.
3. Of Fathers, is to educate their Children in the Fear of God, taking heed that they give them no evil Example, nor provoke them to wrath, Prov. 4.3, 4.
4. Of Husbands, is to dwell with their wives according to knowledge, giving honor to the wife as to the weaker veſſel; like Abraham, Gen. 6.16.
5. Of Maſters, is to do that which is juſt and equal to their Servants; as the Centurion, Luk. 7.2. for they as well as their Servants are bound to duty
1. By Gods Law, for it expreſly enjoyneth many Duties to Maſters.
2. By the Law of Nature, which hath tyed as well the one as the other to do as well as receive good.
3. By the Law of Nations, as appears by divers particular Laws eſtabliſhed for this purpoſe.
4. By the Law of Equity, for one good deſerveth another.
6. Of every one, is to be of like affection one towards another, by ſerving one another in love, according to the Apoliles Rule, Rom. 12.16. Gal. 5.13.
7. Of our ſelves towards our ſelves, is
1. To honor God in all our ways, 1 Sam. 2.30.
2. To keep our Bodies that they be not made the inſtruments of ſin, 1 Theſſ. 4.4, 5,
The common Vertues of this Fifth Commandment; viz.
1. That General Juſtice, which is Obedience according to all Laws, that appertain unto all, in reſpect of every ones Vocation and Calling.
2. The Particular Diſtributive Juſtice, which keepeth a proportion in diſtributing of Offices and Rewards; or which is a vertue giving every one his own, Rom. 13.7.
3. Sedulity or Diligence, or Fidelity, which is a vertue in a man well knowing and underſtanding thoſe parts which belong properly to his own duty and office, examining them, and doing according to Gods Commandment thoſe things that belong unto him, conſtantly, continually, ſtudiouſly, willingly, faithfully and chearfully.
4. Gravity, which is a vertue that obſerveth that which becometh a mans perſon, and ſheweth a conſtancy and ſquareneſs in words, deeds and geſtures, that thereby we may maintain our good eſtimation or authority, that our Calling be not reproached.
5. Modeſty, being a vertue which hath near affinity, whereby a man knowing his own imbecility, and conſidering his place and calling wherein he is placed by God, keepeth a mean and conveniency of perſon in opinion and in ſpeech of himſelf, in actions and in behavior, that giving no more to our ſelves then becometh us, we may give to others what is theirs. Humility and Modeſty differ onelyonly in the end; for as Modeſty is towards men, ſo Humility is towards God, Gal. 6.3.
6. Love or Tender Affection towards our Kindred or near Allies of Blood.
7. Thankfulneſs, which is a vertue conſiſting of Truth and Juſtice, acknowledging from whom, what, and how great benefits we have received, deſiring to return mutual duties, honeſt and poſſible.
8. Equity, which is a vertue mitigating upon good cauſe the rigor of ſtrict Juſtice in puniſhing and taxing others offences, patiently bearing with ſome ſuch errors and defects as do not enormouſly harm the publike ſafety, or the private welfare of our Neighbors, and covering and correcting ſuch vices of others, or endeavoring to heal and cure them.
God annexeth a Promiſe of this Commandment, for theſe Reaſons
1. To ſignifie how greatly he eſteemeth that Obedience, and how grievouſly he will puniſh thoſe who do againſt this Obedience.
2. To ſignifie how Neceſſary this Obedience is, and ſo much the more to invite us to the obſerving and keeping thereof.
This Commandment hath a Promiſe of Outward Temporal Proſperity annexed to the performance of it, which though to the wicked does by meer conſequence through the Abuſe of it turn to evil; yet to the godly it is a Bleſſing and Fruit of Gods Love, as appears by theſe Reaſons:
1. It is good, as it was at firſt made and ordained of God, Gen. 1.31.
2. It tends to mans good, if it be rightly uſed.
3. It was beſtowed on man before he had offended, Gen. 2.8.
4. It is a Promiſe of God to them that fear him and keep his Commandments, Levit. 26.4, &c.
5. The Saints have prayed and been thankful for it, Gen. 28.20.
6. The contrary was firſt inflicted as a puniſhment of ſin, and is often threatned as a token of Gods wrath, which accordingly hath been often inflicted on Tranſgreſſors, Lev. 26.15. who meritoriouſly have incurred it.
This Promiſe of long life includes a Bleſſing of all earthly things: Now there is a Right to earthly things two ways; or the Right unto the Earth is twofold:
1. Civil, which ſtands good before men by their Laws and Cuſtoms: Thus men are called Lords of their Land; and ſo the Turk at this day is a mighty Lord of a great part of the whole World.
2. Spiritual, which is warrantable and approved with God himſelf: Such Right and Title had Adam to all the World before his Fall, which he loſt by his Sin both from himſelf and all his Poſterity; but yet in Chriſt the ſame is recovered to all the Elect: In regard of this Right, the Meek are ſaid to inherit the Earth, Mat. 5.5. So that it is moſt evident the Turk, and all Unbelievers and ungodly perſons, are but Uſurpers of thoſe things which otherwiſe Civilly they do lawfully poſſeſs: For all our Right to the Earth was loſt in Adam, and is onelyonly recovered by Chriſt; ſo that till we have our part in him, we cannot juſtly with a good Conſcience poſſeſs any part of the Earth: for he is Prince of the Kings of the Earth, Rev. 1.5. and the High Lord of all the World.
Though long life be here promiſed as a Bleſſing, yet may the Righteous have their days ſhortned for their good, as in theſe and ſuch like reſpects:
1. That they may be taken from the evil to come, 1 Kings 14.13.
2. That they might be made an example to others, 1 Kings 13.24.
3. That by a temporal death, eternal Condemnation might be avoided, 1 Cor. 11.32.
4. That their chiefeſt and greateſt Reward might be haſtned, Gen. 5.24. Heb. 11.5.
The Promiſe of long life and Proſperity, is not ſo appropriated to this kinde of Righteouſneſs, as if it appertained to no other, but in theſe and ſuch like particular reſpects:
1. Becauſe Obedience to Parents is one of the ſureſt evidences of our conformity to the whole Law, and a good foundation for the performing of all duties to man.
2. Becauſe Performance of duties to Parents is a ſpecial means under God of proſpering and living long, whereas rebellious children haſten their own ſad ends.
3. Becauſe Parents are a ſpecial means to procure the welfare and long life of their children, partly by provident care, and partly by fervent and frequent Prayer.
4. Becauſe Diſobedience draweth down much miſchief on the heads of children, and many ways doth often ſhorten their days, Pſal. 37.37, 38. Eccl. 8.12. Iſa. 3.10, 11.
Who ſay there is to Man no Honor due,
Belye that God that's infinitely True;
And by this ſpecious fond Deluſion,
Ʋſher an Ʋnity of Confuſion
Both in the Church and State, disjoynting more
The Frame o'th'World then Babel did before.
Childe, Reverence thy Parents, thou ſhalt have
By far the longer Journey to thy Grave:
But if the Lord doth ſooner call thee hence,
Eternity ſhall be thy Recompence.