Body of Divinity, Book 9 · Chapter 6
CHAP. VI. The fifth Commandment.
HOnour thy Father and thy Mother, that thy daies may be long upon the Land which the LORD thy God giveth thee, Exod. 20. 12.
THere are three things to be considered in it:This is the first Commandment of the second Table, upon which all the rest do depend. As in the first Table the keeping of all the Commandments following dependeth on the keeping of the first: so here, if this Commandment were well observed, both of Superiours, Inferiours and Equals, there could be no disorder against any of the Commandments following. M. Dod. Of all the Commandments of the second Table this first only is affirmative, the other are all negatives. This Commandment is the first of the second Table, because there can be no order or state that can stand without this Commandment, nor could the other Commandments be kept without this. Richardson Philol. makes it one of the first Table, so doth Hudson in his Divine Right of Government, l. 2. c. 11. but our orthodox Divines generally do upon good grounds make it the first of the second Table. Honoris interesse majus est omni interesse & jam vel vita ipsius; & generosae indoli, em…ri sic satius est per honorem, quam per dedecus vivere. Episc. Andr. Tortura Torti. Vult Deus hoc Praecepto sancire ac stabilire tres illos praeclaros in genere humano ordines ac status: O…conomicum videlicet, Ecclesiasticum & Politicum: omnesque in his ordinibus comprehensos sui officii admonere, & ad illud praestandum obstringere. Fabric. in Decalog.
1. The Subject, Father and Mother.
2. The Attribute, Honour.
3. The reason of the Precept with a promise, That thy dayes may be long, &c.
By the name of Father and Mother, first and principally those are understood of whom we are begotten, Heb. 12. 9. Not only Father but also Mother is expressed, least any should think that for the weaknesse of her Sex, and the subjection of the woman, the Father only were to be honoured, and not the Mother. TheProv. 23. 22. & 15. 20. Precept is repeated, Deut. 5. 16. & Levit. 19. 3. where the Mother is put first, because the childe begins to know her first.
All Superiours also are comprehended under this Title, Magistrates, Gen. 41. 8, 43. Ministers, 2 King. 2. 12. & 13. 14. 1 Cor. 4. 15. Masters of Families, 1 Kings 5. 13. Elders in years, Act. 7. 2. 1 Tim. 5. 1, 2. Yet God makes mention of Parents:
1. That he might propound that Superiority for an example which seems mostGratius nomen est pictatis quam potestatis, etiam familiae magis patres quam Domini vocantur. Pater in hoc mandato naturalis est, spiritualis est, & politicus: omnibus aequaliter & sine discrimine dicitur: Honorate Parentes: & omnes Parentes honorate, Honora Patrem & Matrem, honore reverentiae, fidelitatis & tolerantiae. amiable and least envious. For as in the negative precepts he useth odious words to deterre men from sinne, so in the affirmative he chooseth words full of love, by which we are to be allured to obedience.
2. The same at the first in the beginning of the world were both Parents, Magistrates, Masters and Schoolmasters.
3. He names Parents, because their power and government which was the first is as it were the rule by which all others ought to be framed. Hence all Superiours are taught to carry themselves as Parents, and all Inferiours as children.
He saith, Father and Mother, disjoyning them, to shew that there is a duty peculiar to both these persons.
He saith not simply Father and Mother, but thy Father and Mother, thereforeSub nominibus Patris & Matris intelliguntur etiam avus, avia, aliique majores, qui in lineâ, quam vocant ascendentem, numerantur, quemadmodum sub filiorum nomine nepotes, & omnes qui ab aliquo originem ducunt, significantur, Maccov. loc. commun. c. 9. thou shalt honour the Father, because he is thy Father of whom thou art begotten and bred, therefore thou shalt honour the Mother, because by her not without sorrow and pain thou wast brought into this life. Whatsoever they be they are therefore to be honoured, because they are thy Parents.
The Law-giver sets down the duty of the childe toward the Father, and not the duty of the Father toward the childe, because the affection of a Father toward the childe is naturally greater, and hath lesse need of incitements then that of a childe toward the Father, Amor descendit non ascendit. It is proper to love, to descend not ascend, the reason is, because love began in heaven, God was the first that loved. Charity, I say, begins in heaven, and descends on the earth; and in this it differs from faith, which begins on earth and ends in heaven. The Inferiour is commanded rather then the Superiour, because the Inferiour hath more cause to neglect his duty then the other, it is easier to be honoured then to give honour.
2. The Attribute Honour. The Hebrew word in Kal signifieth to be heavy, inHonor est agnitio dignitatis, vel excellentiae illius quae est in alio, cum ejusdem debita testificatione. Agnitio fimul dicitur & testificatio, quia neque in externa observantia sola, neque in interna consistit, sed in utroque. Ames. Medul. Theol. Piel to honour, because we do not esteem them as light or vile whom we honour. It signifies not only a right esteem of the excellency and prerogative of Parents, and a right judgement of their person and office manifested also by outward signs of reverence, but love and obedience, and a readinesse to relieve them in their necessity.
We honour men, when taking knowledge of that excellency which is in them, we bear our selves accordingly towards them.
In as much as the unreasonable creatures also love their little ones, and are lovedHonora] Tum aliis reverontiae signis, tum ad vitam necessaria illis exhibendo, quod sub voce foreign comprehenditur, ut 1 Tim. 5. 3, 17. Aiunt Hebraei vel in pistrino laborare filium debere, ut subveniat parentibus. Patrem tuum & Matrem tuam] Ut terrestres Deos, à quibus originem trahitis. Grotius in cap. Exod. xx. of them, the Law-giver would have this natural affection (which ought to be in a man) of a more noble quality then that which is found among the very beasts. The beasts are capable of natural affections, but only man is capable of honour.
2. In some respect a man ows more affection to his wife and his children then o his Father or Mother, but in honour the Father and Mother have alwayes the preheminence.
The honour due unto Superiours of all sorts, is reverence of minde, declared by some civil submission, as of rising before them, and giving them the honour of speaking first.
3. The Reason of the Precept, That thy dayes may be long▪
Which promise if we respect the words in the Hebrew, may be read two wayes: either so That thy dayes may be long upon the Land which the Lord thy God giveth thee, Notat hic Aben Esdras solere Deum, ubi quid vetat, poenā addere ut modò bis, ubi quid imperat praemium, ut hoc loco. Quidam Hebraea verba exponunt, Ut prolongent dies tuos, Scilicet Parentes ipsi suo favore & ad Deum precibus. Sed vereor ne id nimis subtile sit, & rectius Graeci aliique interpretes vocem quanquam sormae activae, sumant in sensu passivo aut reciproco, nimirum ut prolongentur, aut prolongent se dies tui. Absolomo hoc praeceptum violanti curtati sunt dies. Grot. explicat. Decal. Ut prolongent dies tuos] Scilicet Parentes, est enim prolongandi verbum hic activae significationis. Sed quo modo parentibus triluitur quod solius Dei? Propterea quod Parentes sunt quodammodo medium & causa instrumentalis per quos Deus filiis aliquando vitam prolongat, exaudit enim Deus saepè preces & benedictiones, quibus filiis suis obedientibus ac morigeris benedicunt ac bene precantur. R. Aben Ezra haec verba ita explicat, Ut prolongent dies tuos, scilicet mandata Dei, sed prior lectio simpli…or est Paul. Fag. Annotat. in Chald. Paraph. Vide Cartw. in loc.for then he did as it were give it to them after he had delivered them out of Aegyptian bondage: or word for word, That they may prolong thy dayes, viz. Thy Parents, both readings have the same meaning, but this later hath a special emphasis, for it sheweth that with our Parents after a sort is the prolonging of our life, that we may be the more incited to love and honour them.
Dayes] signifies time, because a day was the first sensible distinction of time.
God promised life in this Commandment rather then any other kinde of blessing, because we received life from our Parents, therefore life is promised to him which honours those from whom he hath received it.
This Commandment enjoyns the performance of all such duties as appertain to men in regard of their place, that is, which respect a special relation which passeth betwixt some men more then others in some special and particular bond, binding them mutually one to another.
The Summe of the Commandment is to shew, what duties we owe one to another, in respect of their and our place, gifts and calling.
This is made the summe of all the duties the childe oweth to his Parents, Honour thy Father and Mother, because this is the chief duty of all others, yea this is the fountain of all other duties a childe can performe, Malachy 1. 6. Deut. 27. 16.
The duties required of the natural childe are comprehended under these three heads, Reverence *Calv. Instit. l. 2. c. 8. Sir Thomas Moore being Lord Chancellour in his time, and having his own Father then living, and at that time a Judge (for he was one of the Judges of the Kings-bench) never went to Westminster-Hall to sit in the Chancery there, but first he would up to the Kings-bench where his Father then sate, and there on his knees would ask him blessing before a world of lookers on. How respective was Ioseph to his Father, and Solomon to his Mother, 1 King. 2. 19, 20., Obedience and Thankfulnesse.
1. Reverence.
This reverence must be both inward and outward, in the heart and in the behaviour.
The inward reverence is commanded Levit. 19. 2. Ye shall fear every man his mother and father. God begins there where obedience is best tried.
Secondly, Reverence in outward behaviour, as bowing to them, in standing bare, and putting off before them, in an humble and lowly countenance and behaviour, when the Parents speak to them, or they unto their Parents.
2. They must obey their Parents, Col. 3. 20. Ephes. 6. 1.
1. In doing the things which they command if they be lawfull.Luk. 2. 51.
2. In quiet and patient bearing their admonitions and corrections, Prov. 13. 1. & 15. 5.
3. They must be thankfull to their Parents, which thankfulnesse consisteth in two things:
1. In relieving their Parents when they be in want, Gen. 47. 12.
2. In praying for their Parents, 1 Tim. 1. 2.
Children must be obedient to their Parents, so was David, 1 Sam. 17. 20. Christ went down with his Parents and was subject to them.
Reasons. First, It is a Duty most *Ephes. 6. 1. Right implieth three things: 1. That it is agreeable to the Law, the Law of God, of Nature, of Nations. 2. That the place of Parents requireth as much, for right requireth that every one have his own, that which is his due. 3. That Parents deserve as much, for right presupposeth desert. D. Gouges Domest. Dut.equal that they should be obsequious to them, by whose means they are, they were the instruments of thy being.
Secondly, It is a profitable duty, that is the promise, That it may be …well with them, and their dayes may be long on the earth, a prosperous and long continuance upon the earth is the reward of dutifulnesse; the Rechabites were highly commended of God for their obedience to their Parents, and received this Promise from him as a recompence of their obedience, That Ionathan the sonne of Rechab should not want a man to stand before him for ever.
Thirdly, It is well pleasing to God, Col. 3. 20.
The bounds and limits of it.
It must be a very large obedience, extending it self to all those things whichColoss. 3. 20. compared with Ephes. 6. 1. so far forth as children transgresse not any of Gods commandments in obeying their parents, they ought to obey. Rom. 1. 30. 2 Tim. 3. 2. Titus 1. 6. foreign. Deut. 13. 13. Ever the blessing or curse of the parents, hath a prophetique power joyned with it, Flores Regij by King Iames, Deut. 27. 16. The punishment which by the Law was appointed to disobedient and rebellious children, was a publick shameful death, Deut. 21. 18. to 22. Parentis effigiem filo corporis exprimere hoc omnibus cum aliis commune est: virtutes patrum tam rarum natis est exprimere, quam patribus virtutum suarum ac morum exempla suis relinquere posse. Jos. Scalig. Epist. Christoph. & Augustino Puteanis. God or some Superiour joyntly over father and childe hath not forbidden.
Stubbornnesse and disobedience to Parents much displeaseth God. When the Apostle would▪ reckon up the foul sins of the Heathen, for which the wrath of God was manifested against them from heaven, he reckons among the rest disobedience to Parents; and when he would describe the ill qualities of those which should live in the later perilous times, he saith, Disobedient to Parents. The Apostle also setteth forth childrens disobedience by a Metaphor taken from untamed, head-strong Beasts, that will not be brought under the yoke. The word therefore is not unfitly translated unruly: and it is somewhat answerable to an Hebrew phrase given to disobedient children, viz. Sons of Belial, which is according to the notation as much as sons without profit; or, as some will have it, Sons without yoke; that is, such children as refusing to be in subjection unto Parents, are no way profitable, but work much mischief, and cause great grief. Cursed be he that despiseth Father or Mother, and let all the people say Amen.
They must not so much as attempt to bestow themselves in marriage without the consent of their Parents, Gen. 21. 21. & 24. 4. Exod. 34 16. Deut. 7. 3. Wives were given by their Parents to all the Patriarchs in the old Testament.
Erasmus in one of his Epistles speaking of Levinus that got a wife, neglecting the counsel of his friends about it, and so proving unhappy, he saith, Res calidè peracta est magis, quam callide, They should imitate what is good in their parents, Ephes. 5. 1.
Though the consent of Parents in second marriages be not absolutely necessary,Postquam ex parentum consensu vel expresso, vel tacito, in sua potestate sunt constituti, tum patria potestas propriè sic dicta cessat, quamvis nunquam cessare possit debitum gratitudinis, observantiae, & pietatis filialis. Ames. de consc. lib. 5. c. 22. yet it is to be thought fit and convenient, because children in some regard exempted from parents authority, do notwithstanding owe duty to them, and they are to testifie it by being advised by them in some sort in their after bestowing of themselves in marriage. Elton on the fifth Commandment.
The duties of parents to their children are either in their tender years or riperThe four Cardinal duties of a parent are prayer, admonition, example, correction. age, common to both, or special.
The fountain of parents duty is love. This is expresly enjoyned to them. Many approved examples are recorded thereof, as aGen. 22. 2.Abrahams and bGen. 25. 28. Ibid.Isaacs, Rebecca's, and others.
Reasons.
Great is that pain, cost, and care, which parents must undergo for their children; if love be in them, no pains, cost or care, will seem too much. Contrary to love in the defect, is want of natural affection, which is reckoned in the catalogue of notorious sins, Rom. 1. 30. Tit. 3. 3. in the excesse is too much doting upon children. Parents are apt to exceed in their love to their children, and be extreme fond in their affection; so Eli, Isaac to Esau, Iacob to Ioseph and Benjamin, David to Absalom and Adonijah.
Reasons.
1. Affection is natural and grows in the heart it self, and so grows the bigger and stronger; natural affections can hardly be moderated.
2. It is ancient, it comes into the world with the childe, nay begins when the childe is in the wombe.
3. It is much nourished, for it is the property of all, both affections and habits to grow very strong by exercise, and to wax mighty by frequent acts.
But yet this fond affection is evil,
1. Because it is an undecent thing for a man to suffer his reason to be blinded by his affection.
2. It is dangerous and hurtful, 1. To parents, in hindering them from doing that which is good for their childrens souls, and so causing them to neglect the best and most necessary offices of a parent, viz. To watch over them, to observe their faults and reprove them, and to beat down the corruptions that will be growing in them: it indangers the parents to sin against God, and honour theirThe childe set at liberty makes the mother ashamed, Prov. 29. 15. children above him, and to be too worldly for them. 2. To the children, they will grow bold on their parents love, and so much more carelesse of them.
The parents common duty to their children in their tender years and childhood, is,
1. To instruct them in Religion so soon as they are able to speak and have theSee Dr. Gouges Domest. duties on Ephes. 6. 4. Deut. 6. 7. least use of understanding, Prov. 22. 6. Ephes. 6. 4. God hath commanded parents to have a care of the souls of their children, Deut. 6. 7. Abraham had so, Gen. 8. 19.See 2 Tim. 3. 15. and Master Baxters Saints Rest. part 3.
2. To give them correction, Prov. 23. 13. & 29. 27. & 13. 20. & 22. 15.
3. To blesse them, so Abraham did Isaac, and Isaac Iacob, and he his children.
The especial duty of the father is to give the name unto the childe; of the mother,See Dr. Gouge, ibid. sect. 46, 47. Discant hic matres se debere per se suas proles nutrire & lactare: natura enim hoc illis onus imposuit. Hinc Mammillas & ubera veluti lag…nulas quasdam ad proles nutriendas aptas, illis largita est. Plin. l. 28. c. 9. scribit lac Maternum esse utilissimum & naturae prolis convenientissimum. Vide Aul. Gell. l. 12. noct. Attic. c. 1. Scribit Lampridius Titum filium Vespasiani Imperatoris toto vitae tempore adversa valetudine laborasse, eò quòd à nutrice infirma lactatus esset, de Tiberio quoque Caesare fertur quòd fuerit magnus potator, quia nutrix ipsius talis erat, secundò ex eo quòd filius non lactetur à propria matre sit ut mater filium & filius matrem minus amet. Vnde naturalem parentum ac filiorum amorem majorem videmus in communi plebe, quam in familiis nobilium, quoniam ferè nobiles foeminae infantes suos per nutrices lactari curant, à Lapide in Gen. 21. 7. is to nurse up her own childe, if God hath given her ability thereunto, Gen. 21. 7. 1 Sam. 1. 29. Luke 2. 12. Sarah nursed Isaac, Rebecca Iacob, Anna Samuel. Else the mother will not so ardently love the childe, nor the childe the mother, for her love increaseth by kissing it often at her breast. Her milk (which is but white bloud) of which the childe consists, and with which it was nourished nine moneths in the wombe, is more familiar and natural to the childe, then that of another woman. He resembleth his nurse often in manners, mores animi sequuntur temperamentum corporis. Plato gives this as a reason why Alcibiades was so stout though he was an Athenian (which naturally are fearful) because a woman of Sparta, a couragious and valiant Nation, was his nurse. Tacitus writes that the Germanes are among all Nations great and valiant, because their own mothers, which are of great stature, do nourish them.
A Lamb sucking a Goat, or a Kid sucking of an Ewe, change their fleece and hair respectively, say Naturalists. See Dr. Willet on Gen. 21. 7. and Dr. Gonge of Domestical duties, on Ephes. 6. 4. Sect. 12. to 16.
So much for the duties which parents must perform to their children in their tender years. Now those follow which they must perform to them when they grow to riper age.
1. To bring them up in some profitable and lawful Calling, by which they may live honestly and Christianly; so Adam brought up one of his children in Husbandry and the other in keeping Sheep, both profitable and lawful Vocations. Adam in Paradise is appointed to dresse the Garden. See Dr. Gouge's Domestique Duties, Ephes. 6. 4. §. 31. to 34. A Vocation or Calling is a certain condition, or kinde of life ordained and imposed on man by God for the common good.
2. To provide for the disposing of them in marriage, and that in seasonable and due time.
3. To lay up something for their children, 2 Cor. 12. 14.
Now follows the duties of Servants and Masters. First of Servants.
Servitude came in by sin. Conditio servitutis jure intelligitur imposita peccatori, nomen Origo vocabuli servorum in Latina lingua inde creditur ducta, quod hi qui jure belli possent occidi, à victoribus cum servabantur, servi fiebant, à servando appellati, quod etiam ipsum sine peccati merito non est. Aug. de civit. Dei. l. 19. c. 15.istud culpa meruit non natura. Aug. de civit. Dei. l. 19. c. 15. Vide plura ibid.
There are two kinds of servants:
1. Such as were absolute, those that were conquered in war, the Conquerour had an absolute power over their lives; the Apostle speaks of these Col. 4. 1. and bids give to them that which is equal.
2. By compact and agreement, such as our servants are now.Servitus conditionalis & usualis.
Servants are with care and faithfulnesse, as in the presence of God, to bestow themselves wholly on the times appointed, in their Masters businesse, Coloss. 3. 27. 2, 3, 24.
Three things exceedingly commend a servant:
1. Diligence.
2. Obedience.
3. Prudence and Discretion.
The former two belonging especially to a mans place as an inferiour, the third indifferently agreeing to every place, I shall handle the two first.
First, A servant must be diligent in his businesse. Seest thou a man diligent in his businesse, he shall stand before Princes, not before men of lower rank. Solomon speaks this principally of one in the place of a servant, if he be diligent he shall finde good contentment with men of best note, 1 Sam. 18. 2. to 6. Such a one was the servant of Abraham, which shewed so much care, painfulnesse, constancy, discretion, fidelity, in that great businesse of choosing his Masters sons wife, as nothing could be more. Such a one was Iacob to Laban, whom he served with all his might, Ioseph to Potiphar.See Ephes. 6. 5. Coloss. 4. 22. 1 Tim. 6. 2. Tit. 2. 15.
Reas.
1. Because in so doing they will please God himself who is the Authour of this subordination of men in the family, that some should be Masters, some servants, therefore Paul saith they must do it as to the Lord, not to men; and saith, Of God they shall receive the recompence of inheritance.
2. For the quiet sake of the family, else he shall become like vinegar to the teeth Prov. 10. 26.and smoak to the eyes.
3. They must do it for their own sakes, because they shall live with most comfort, cheer and content themselves, as having the good will first of God, then of their Governours, and the good esteem of all which do know them. He that is slothful walks on a thorn hedge and pricks himself. A sloathful servant is 1. A thief, he steals from his Master wages, meat and drink, which he receiveth, but dischargeth not his work painfully. 2. A dissembler, an hypocrite; if he allow this idlenesseSee Dr. Willet on Exod. 21. Quest. 8. & 9. Dr. Gouges Domestical duties on Ephes. 6. 5, 6, 7, 8. Servants must obey their Masters, but in the Lord, and therefore the Apostle ever joyneth some clause of restraint, Col. 3. 22. Ephes. 6. 6. 1 Cor. 7. 15. A servant is not sui juris, must do his Masters work, is a living instrument in the hand of another, 1 Pet. 2. 18. Servus non est persona sed res, saith the Civil Law, one describes him thus, A servant is a person that yeelds himself to the command of a master, and submits to his authority to do his will, Rom. 6. 16. So the Centurion describes a servant, Matth. 8. 9. he cannot be a faithful servant to God whom he never saw, who is not faithful to his Master whom he sees daily.
Secondly, A servant should be obedient and dutiful, doing the things which his Master appoints him, as the places before quoted in the Colossians and Ephesians shew. Paul wished Timothy to tell the servants that are under the yoak, that they must do service to their believing Masters; and he willeth Titus to exhort servants to be obedient to their Masters in all things, to please them well; and Peter commandeth servants to be subject to their Masters with all fear, and that not alone to the good and gentle, but also to the froward.
Reas.
1. God hath communicated a great part of his Authority unto Masters, for the good of that little society and all which flow thence.
2. Servants are placed in a lower room, in a place of inferiority and subjection, and so are bound to perform obedience, seeing in all places the Superiour must rule, and the inferiour be ruled, or else neither Superiour nor inferiour shall with any comfort enjoy the places allotted unto them by God.
3. Servants do receive meat and drink, and as the case goes with us, also wages, at the hands of their Masters, and these are badges of obedience, tying them necessarily to do service to them from whom they receive these recompences of their service.
When Servants are stubborn, unruly, masterful, this sin hath its original in pride and self-conceitednesse, they tread Gods Power and Authority under feet in treading their Master's.
The Masters duty consists in two things chiefly.
First, In choosing good servants, such as be godly and of an honest and blamelesse conversation.
Reasons.
1. If the servants be not faithful to God, they will never be faithful to theirPsal. 101. 6, 7. Master.
2. A wicked person is very contagious, and will infect the family with his lewdnesse.
3. He brings Gods curse upon his Masters state and family.
Secondly, in using his servants well.1 Tim. 3, 4. See Dr. Gouges Domest. duties on Ephes. 6. 9.
His chief duties are:
1. To use his authority and interest that he hath in the hearts of his children and servants, to draw them to go with him to the Ministry of the Word, 1 Sam. 1. 21. 2 King. 5. 15.
2. He must use his skill and indeavour to make the Ministry of the Word profitable to his family by examining them, making things plainer to them, and applying them more particularly, Matth. 13. 51. Mark 4. 34. Deut. 6. 7.
A Master was called by the ancient Romans, Pater-familias, the Father of the family,Naamans servants called him Father. because he was to look over all those of the houshold with a fatherly tendernesse, as being committed to his trust and custody.
A Master should reward a good servant.
So Ioseph's Master set him over the whole family. A wise servant shall rule over a foolish son, and as he that dresseth the fig-tree shall eat of the figs, so he which attendeth on his Master (saith Solomon) shall come to honour.
Reasons.
1. This will incourage others to vertuous behaviour, when they see it so rewarded.
2. Equity requires it, the equity of the Judicial Law binds us, the faithful servantDeut. 15. 13, 14. must not go away empty; all men will complain of a bad servant, few will requite a good one.
So much for their duties that be further off from equality in the family, as Parents and Children, Masters and Servants. Now those that are more equal areSee Dr. Gouges Domest. duties part 2. Husband and Wife, whose duties are either common to both, or more particular to either of them.
The common duties are of two sorts:
1. In respect of themselves.
2. In respect of their families.
For themselves, they owe to each other love, trustinesse, and helpfulnesse.
1. Yoakfellows must love each other, the wife the husband and he her. TheWithout their union of hearts their uniting of bodies and states will be a death, Ephes. 5. 25. Love is such a natural property, of that relation, that God to shew his affections to his Church when he would comfort her, saith that he is her husband, See a rare example of wively affection Speed in Edw. the first, p. 542. Apostle commands husbands to love their wives and not be bitter to them, Col. 3. 19. The Heathens in their Sacrifices to Iuno the maker of Marriages, took all the gall out of the Beast, to shew that all bitternesse must be absent from that condition. A husband in that he is a man should be far from all bitternesse; hence humane and humanity, the cords of a man, all these imply sweetnesse and facility. It is noted of Elkanah, that he loved Hannah, and Isaac that he loved Rebeccah, Gen. 24. 6. and the Apostle requires of women that they be lovers of their husbands and children, Tit. 2. 4.
Reasons.
1. God hath joyned man and wife in many and neer bonds, they have one name, house, off-spring, one bed, one body, and should they not have one heart?
2. This is necessary, 1. To make all the duties of marriage easie. 2. To make all the cumbers of marriage tolerable, such shall have trouble in the flesh, in regard1 Cor. 7. of many domestical grievances, troubles from each other, children, servants. What a deal of misery had Iacob in his married estate, and so David, therefore an happy condition in Heaven is described to be that wherein they neither marry nor are given to marriage.
I will in the next place shew, 1. What properties their love must have. 2. By what means it must be gotten and increased.
Their love must have three properties.
1. It must be spiritual, their affection must be grounded on spiritual respects, and shew it self in spiritual effects, it must be a love founded on Gods Will andNot beauty, wit, wealth, kindnesse received, these things may alter. Commandment, which requireth them to love one another, that so it may be a sound and durable love, being grounded upon a lasting and durable foundation, and may be able to prevail against all difficulties and impediments. Secondly, It must shew it self in all spiritual effects, of seeking the good of each others souls, and if they love one another because God commands it, they will love one another so as God commands; that is, so as to respect the eternal good of themselves.
2. It must be plentiful, that is to say, for the measure exceeding all other loves,Matrimonial love, that is, such as beseemeth that neer knot and conjunction. Where the bond is closest, the love must be strongest. His soul must rest it self in her as the onelyonly woman under Heaven for him; and hers upon him, as the onelyonly man under Heaven for her. the husband must love the wife and she him, more then father, mother, children, brethren, friends, there being most neer bonds of union betwixt them, they are one flesh. Let the husband so love his wife, even as himself, not meaning it as the phrase is used, when it is spoken of the love we bear to our neighbour, that he must love her with a love which hath the same properties that our love to our selves, for then there were no special matter in it, but they must love their wives (saith a Reverend Divine) even as themselves for measure, as much as themselves, as Christ loved his Church.
3. This love must be a binding love, limiting and tying their Matrimonial affections and desires solely to each other. Erre in her love continually, and let her Prov. 5. 19, 20. As if he had said, If thou do not love thy wife, thou wilt look after Harlots, or at least art in danger so to do.breasts satisfie thee; And, Why shouldst thou, my son, imbrace the bosome of a stranger? Desire not the beauty of a stranger in thy heart. Means of attaining this love are of two sorts, natural and spiritual: The natural are, sociablenesse and familiar conversing together in the same house, at the same table, in the same bed; therefore God appointed that a new married man for the first year should not be sent abroad to warfare, or to any other publick service, but should remain at home with his wife, that so through the constant society of one whole year their souls might be inseparably united in affection. Therefore those take a very bad course that dwell asunder, and fare asunder, and lie asunder, as for state and pomp is the custome of the greater sort of people.
2. Spiritual means must be added to the natural, or else little good will be done, and these are two:
1. Let them pray often to God to link their hearts together.
2. Let them be frequent in performing all holy exercises one with another, and specially in praying one with and for another. Spiritual exercises breed spiritual affection, and nothing is more binding then *Religio à religando.Religion. Religious duties do both expresse and increase the image of God, and that is amiable.
So much for love. Now follow trustinesse and helpfulnesse, both which we willGen. 2. 18. It is not said a help onelyonly, for so are the living creatures, and therefore called, jumenta à juvando, but a fit or meet help. In the Original it is, before him, and with a note of similitude, as before him, that is, answering to him. put together, as Solomon doth, saying of a good wife, Prov. 31. 11, 12. That the heart of her husband doth trust in her. And again, She will do him good and not evil all the daies of his life. God did make man and woman for the good each of other, her to be his helper, and him to be her guide. This trusty helpfulnesse must be to each others bodies, souls, names, and states. Bodies, in the careful avoiding of all things whereby they may bring sicknesses or diseases each on other, and the willing and ready providing of all things that may continue health and recover it, as attendance, physick, and the like. Souls, in shunning all such carriages as may provoke each others passions or other infirmities, and using all good means of loving advice and admonition to help each other out of the same. Namely, in concealing each others infirmities, and keeping each others secrets. States, in joyning together in diligent labour, wise fore-cast, and vertuous thriftinesse. Thus for themselves.
Now in regard of their families they must joyn together in the planting of Religion amongst them, by instructing and teaching them, and by reading and praying with them, the man as chief, the wife as his deputy in his absence; also they must oversee the waies of their family, by looking what is done by them, and seeking to redresse by admonishing and correcting what is amisse.
In regard of children they are
1. To bear moderate affections toward them, Rachel and Hannah immoderately desired them, others mutter because they have so many.
2. To train them up in the fear of God; Solomon, who was the tender beloved, the darling of his parents, makes this the instance of their love, in that theyProv. 31. 1. taught him wisdome, and acquainted him with the Laws of God. It was said of Herod, that it was better to be his hog then his son.
3. To reprove and chasten them for their iniquities; Ely, a good man, came to a fearful end for neglecting this.
So much for their joint duties. Now the several duties of each come to be handled; and first we begin with the wife, and then proceed to the husband.
The wife ows in one word subjection, and this twofold, to the husbands Person,The wives relation-grace is subjection in the Lord, the Apostle twice or thrice cals for this subjection and obedience, 1 Pet. 3. 5, 6. 1. This is there made the great ornament. 2. The Apostle shews there the benefit of this subjection. The titles and names whereby an husband is set forth, do imply a superiority and authority in him, as Lord, 1 Pet. 3. 6. Master, Esth. 1. 17. Guide, Prov. 2. 15. Head, 1 Cor. 11. 3. 1 Pet. 3. 2. and to his Authority.
To his person.
1. By acknowledging her self to be his inferiour; God saith to Eve, Her desire shall be subject to her husband, and he shall rule over her. The female sex is inferiour to the male, and every woman, as a woman, is lower and meaner then a man, as the Apostle proves, because the woman was after the man, and for the man, and she was first in the transgression, therefore she may not use Ecclesiastical Authority, not speak in the Church as a Minister: But to her husband, not as a woman onelyonly, but as a wife, she is inferiour, and bound in conscience to be subject to his power and jurisdiction, for this is a word of eternal and constant truth, He shall rule over thee; which she that will not yeeld to, is an enemy to God and nature, and cannot be a good wife.
2. She is to reverence her husbands person, both inwardly in heart, and outwardly. Inwardly, Ephes. 5. ult. she must fear him, not with a flavish but awful fear; that is, she must have her soul so disposed to him, as to be afraid to offend or displease him. She must shew outward reverence also in her gesture, behaviour andSarah called Abraham Lord. speech.
This is subjection to the husbands person. Now to his Authority.
She owes
1. Cheerful obedience to all his lawful commands, as the Church obeys Christ.
2. A quiet and fruitful receiving of his reprehensions, as the Church also is patientEphes. 5. 24. toward Christ.
Thus we have heard the wives duty.
The husbands duties are:
1, Wisely to maintain his authority, not so much by force as by vertuous behaviour,1 Cor. 11. 7. avoiding especially bitternesse and unthriftinesse.
2. He must wisely manage his authority: The end of using his authority must be the good, benefit, and comfort of his wife and family, for all government is by God ordained for the good of the whole, not the pleasure of the Governour. The husband must use his authority to edification, and hearken to her when she speaks the Word of God, as Abraham to Sarah, Isa. 11. 6.
2. The things in which he is to use his authority, he is to command what is to be done, and forbid what is not to be done, and reprehend where she offends.
3. The manner of using his authority is with three vertues, Wisdome, Mildnesse, Justice.
1. Wisdome, in commanding nothing but what is useful and weighty, and grounded upon good and due reason. 2. In his reproofs he must choose fit time when he and she are calm; and fit place, when none is present.
2. Mildnesse or gentlenesse, rather perswade then command, if he chide her, let it be with compassion and without bitternesse.
3. Justice, in willing allowing of maintenance to her according to his place and means; in cherishing what is good, and seeking to reform what is evil. He must walk in all wisdome and knowledge, 1 Pet. 3. 7. he should be an example of judgement,1 Cor. 14. 25. gravity, holinesse, and wisely passe by many imperfections, because they are fellow-heires of grace: if there be not this wise carriage their prayers will be hindered, contentions hinder such duties.
Thus much for private persons, viz. Parents and Children, Masters and Servants, Husband and Wife. Now follow the duties belonging to publick persons, which are either in Church or Common-wealth.
In Church, as
Minister.
People.
In Common-wealth, as
Magistrate.
Subject.
Of Ministers and People.
Men are commanded to receive them in the Lord, to hold them in reputation, to know them as over them in the Lord, to esteem them very highly in love for their works sake, to hold them worthy double honour, and to obey them, Phil. 2. 29. Ministers must be faithful in their Calling. Faithfulnesse is a constant and diligent performing of all the parts of the duty of a Minister from the right grounds and for the right ends sincerely, because God requireth, and for his glory and the salvation of the people. It was a wonderful thing in Paul, 1 Cor. 4. 4. that he knew nothing by himself, that is, no notorious defect in regard of his Ministry.The duty of the people.
1. They ought to reverence their Ministers for the place in which God hath set them, Isa. 52. 7. Rom. 20. 15.
2. They ought exceedingly to love them, Gal. 4. 14, 15. 1 Thess. 5. 12, 13.
3. They must obey their Doctrine taught truly out of the word of God, Heb 13. 17.
4. They must yeeld sufficient maintenance unto them, 1 Cor. 9. 11. Rom. 15. 27. Gal. 6. 6. 1 Tim. 5. 17, 18. The Anabaptists deny that Ministers may receive a stipend, so doth Weigelius, he cals them, Stipendiarios praecones. Vide Crocij Ante-Weigel. part. 2. cap. quaest. 2.
5. They must defend them against the wrongs of bad men, Rom. 16. 4.
The duty of Ministers to their people.
Their duty is laid forth
1. By Titles, as Watchmen, Ezek. 3. 1. Labourers, Matth. 9. 37. Light and Salt, Matth. 5. 13, 14. Shepherds, Joh. 21. 15. Good Scribes, Matth. 13. Stewards, 1 Cor. 4. 1. Nurses, 1 Thess. 2. 7.
2. In Commandments, Act. 20. 28. 2 Tim. 4. 1, 2.
1. He is to be a good example and pattern unto his people, in love, faith, patience,He should have Thummim integrity of life, as well as Urim, light of learning. It was said heretofore, Stupor mundi Clerus Britannicus, The wonder of the world is the Clergie of Britain. 1 Tim. 4. 13. Ieroboam made the basest of the people to be Priests, 1 Kin. 12. 31. & 13. 33. and some would make the Priests to be the basest of the people. and in every good work, 1 Tim. 4. 12. 1 Pet. 5. 3. foreign walk aright, Gal. 2. 14.
2. He is to feed the flock diligently and faithfully, to divide the Word of truth aright, 2 Tim. 2. 15. foreign talk aright. Matth. 28. 19. Woe to me if I preach not the Gospel. Popish Writers call our Ministers in disdain, Praedicantici.
3. To dispense the Sacraments, Go teach and baptize.
4. To go before them, and take heed to the flock.
One saith, A good Minister should have five properties: 1. Be sound in the faith. 2. Of an unblameable conversation, 1 Tim. 3. 2. Acts 20. 28. 3. Of competent abilities. 4. Diligent and painful, Verbi Minister es, hoc age, was Mr. Perkins's Motto. 5. Not usurp the Office, but be called in an orderly way, Ioh. 3. 27. Rom. 10. 14. Ier. 14. 14. Heb. 5. 4.
Papists say our Ministry is a nullity, the Separatists say it is of the Devil and Antichrist.
There is first the inward calling of a Minister, a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends, Gods glory and mans salvation. Not sufficient inward gifts of minde, of knowledge, learning and vertue, is the inward calling to the Ministry, because all these things may befall such a one as ought not to undertake the Ministry at all, as a King, but should sin grievously against God if he undertake that Function; yea all these may befall a woman, who may not be a Minister; I permit not a woman to exercise authority, or to speak in the Church.
2. Outward, to be appointed to this Office by such who are intrusted with this care. Paul left Titus in Crete to ordain Elders; that is, Ministers. The nature of this Call consists in two main things, Election and Ordination.
Thus much for those Superiours which have authority in the Church, and their inferiours. The superiours and inferiours in Common-wealth follow; and those are Magistrates and Subjects.
The chief duties of the Subject are honour and submission, Command. 5. & Rom. Prov. 24. 2…. 1 Pet. 2. 17. See Tit. 3. 1. Rom. 13. 5. What one doth for conscience sake, he should do willingly. A great burden lies on the Magistrate. Unicus tantum est subjectus in civitate Magistratus, Luth. Psal. 82. 5, 10. Zach. 7. 4. Acts 4. 19, 20. Iulianus Imperator, quamvis esset apostata, habuit tamen sub se Christianos milites, quibus cum dicebat, Producite aciem pro defensione Ecclesiae, obediebant ei; cum autem diceret eis, Producite arma in Christianos, tunc agnoscebant Imperatorem coeli. Grotius de jure Belli ac pacis. l. 1. c. 2. ex Ambrosio. Omni lege, divinà, naturali, nationali, licitè semper Reges & Principes, suis subditis tributa & imposuerunt, & licitè quoque exegerunt, cùm ad patriae & reipublicae defensionem, tum ad ipsorum & familiae honestam procurationem. Montac. orig. Eccles. parte priore.13. 1. In heart to reverence, and outwardly to obey the Magistrate.
This honour and reverence includes within it a triple act.
1. Of the minde, in a due estimation and valuing of their place and dignity.
2. Of the will, in an humble inclination thereof unto them because of their excellency.
3. Of the body, in outward behaviour and carriage towards them.
Good Subjects must willingly obey the Supreme and lawful Magistrate.
Reas.
1. From the Authority put upon him by God, he hath intrusted them with a portion of his own Authority, and made him Commander in his own stead; in obeying him we obey God, if he abuse not his authority against him, and contrary to his will and the trust reposed in him.
2. From the end of Government, the common good and the preservation of the welfare and society of the good. But 1. This obedience must not be absolute and illimited, God onelyonly hath an authority over us, it is better to obey God then man. 2. So far must obedience be yeelded to their commands, as they do not evidently tend to the overthrow and ruine of the common society.
Subjects are willingly to pay Tribute to a Prince or State. David had Tribute. Rom. 13. 6, 7. Render to Caesar the things that are Caesar's.
Reasons.
1. The state of Princes needs such support and supply.
2. The fruit, profit, and benefit of his labours redoundeth to his Subjects.
2. The duty of Magistrates.
1. That there should be Magistrates.
2. What is their duty.
It is the will of God that some men should rule over others, 2 Sam. 23. 3, 4. CivilIt is a Divine Institution, that there should be regimen politicum, a rule and government among men. Magistracy is a Divine Institution, Dan. 4. lat. end, Prov. 8. 16. Rom. 13. 1, 2.
Reasons.
1. God hath given some more eminent Titles then others, they are called, The foundations of the Earth, Psal. 82. 5. the pillars and shields of the Earth, Pastors, Shepherds, Saviours, the Stay of our Tribes, Cyrus my Shepherd, Fathers; Iob saith, I was a Father to the poor.
2. Gods appointment, By me Kings reign, God led Israel by Moses, ruled them by Judges and Kings.
3. He hath given them authority, The judgement is not yours but Gods.All civil subjection of man to man came in by sin. God subjected other creatures to man, but not one man to another; there should have been a natural subjection of the Son to the Father, but not civil, nomen istud culpa meruit non natura. Aug. cited before in servants. It is an Ordinance under Christ as Mediator, yet (though civil Government came in by sin) it is Gods Ordinance, Omnis potestas est à summa potestate.
4. He gives them ability to rule.
In the Heavens there are two great lights, and they not equal; in the Earth there is the Lion among Beasts, in the Sea the Leviathan among fishes, in the air the Eagle among the Fowls.
God hath not equalled men in their naturals, stature, senses, in their intellectuals nor graces.
Government was necessary.
1. In innocency; God appointed order among Angels.
2. In the corrupt estate, Societies need it for restraining evil, Hab. 1. 14, 15. supporting good, else shame and fear, the curbs of sin, will be taken away. Man is a sociable creature.
3. In the state of grace, Tit. 3. 1.
Object. The Apostle Peter, 1 Pet. 2. 13. cals Magistracy a humane Ordinance or Creature.
Sol. It is Ordinatio Divina secundum substantiam, humana secundum modum & sinem, See Bis…ld in lot.It is Divine in regard of the chief Authour, but humane subjectively or objectively, because it is about the society of men, and finally because it was instituted for the good of men. Magistracy in general is appointed by God, but the particular form (whether Monarchy, Aristocracy, or Democracy) is a humane Institution.
Crocius in his Antiweigelius, part 2. c. 9. quaest. 1. proves that, Verè fidelis Magistratum potest gerere, and answers the Arguments against Magistrates.
Evil Magistrates are a scourge to a people. A certain holy man, they say, expostulatedGovernment often fals into the hands of evil men, Dan. 4. 17. Ps. 12. 8. Job 34. 30. on a time with God, why he had permitted Phocas, being so cruel a man, to be Emperour? To whom a voice answered, That if a worse man could have been found, he should have been set over them, the wickednesse of the world requiring it.
2. The duties of the Magistrate.
Zanchius saith there are three Offices of a Magistrate:Zanchius de Magistratu.
1. To ordain both those things which belong to Religion and the Worship of God, and to publick peace, honesty, and justice.
2. To judge impartially, or (as the Prophets speak) to do justice and judgement.It is observable in all the Kings of Israel and Iudah, in the Kings and Chronicles, that their stories begin with this observation, as with a thing first worthy to be chronicled, how they dealt in matters of Religion; such a King did that which was right in the sight of the Lord, and such a King did that which was evil in the sight of the Lord, and walked in the waies of Ieroboam the son of Nebat that made Israel to sin. See 2 Chr. 30. 22. It was an ancient ceremony in the Church of Israel, that at the Kings Coronation the Book of God should be given into his hand, 2 Kin. 11, 12. Deut. 17, 18. to shew that God committed the care of Religion principally to the King, that by the uttermost of his power and authority it might be established in his Dominions. The Nicene Counsel was called to convince the Arrians, the Synode of Dort to convince the Arminians. They should 1. Provide just Laws, not rule by their will. 2. Observe them themselves, and see they be observed by others. 3. Rule by love, and seek the welfare of the people, Psal. 78. 71. Esth. 10. 2. 1 Tim. 2. 2. Esth. 10. ult. Magistrates of all men should be just, 2 Sam. 23. 3. in regard of their eminent place, justice will secure them.
3. To punish evil doers with the Sword, Rom. 13. 4.
Casaubon in his Commentaries upon Polybius, reports of one Hiero King of Syracuse, Sub Alexandro militabant plurimi. Sub Augusto nemo non cudebat carmen. Neronis tempore multi por urbem cantores, histri…nes, phonasci, multi Magi. Adrianus omnes faciebat observatores veterum Scriptorum. Lud. Viv. de caus…orrupt. art. l. 1.that he obtained that large Empire not by right of succession (although in times past obtained by his Ancestors) nor by violence, but from the admiration of his vertue; and that he administred that Kingdome after he had got it, alwaies with clemency, dexterity, and faith, and lived about 90. yeers integris omnibus sensibus.
It may be questioned how far the Magistrate may use compulsory power for suppressing of Heresies and grosse errors.
1. He must use no violent course till care be had of an information, Tit. 3. 10.Prima Magistratus cura debet esso, religionem veram promovere, & impietatem prohibere, Isa. 49. 23. Isa. 2. 11. Exempla hujus curae laudantur in Davide, Solomone, Josaphat, Hezekia, Josia, &c. Ames. de consc. l. 5. c. 25. Vide Ames. de consc. l. 4. c. 3. quaest. 3. Dr. Hill on Jer. 6. 16. See 2 Chron. 34. 33.
2. In things indifferent, and matters of lesse moment, Christian toleration takes place, Rom. 15. 14. Ephes. 4. 2. so far as it may stand with faith (salva fidei compage, Aug.)
3. A grosse error kept secret comes not under the Magistrates cognizance, Cogitationis poenam nemo patitur, saith the Civil Law, while it is kept in.
4. Errors according to their different nature and degree, meet with different punishments, Ezra 7. 26.
5. Blasphemies, Idolatry, and grosse Heresies, are to be put in the same rank with grosse breaches of the second Table, because it is to be supposed, they sin against the light of their consciences, Tit. 3. 9, 11. that therefore they are not punisht for their consciences, but for going against their consciences. Baals Prophets were slain, 1 King. 18. 18. See Exod. 21. 20. Levit. 24. 10.
Magistrates ought not to plant or propagate Religion by Arms. The cruelty ofGerh. loc. commun. Crocii Anti-Weigel. art. 2. l. 9. c. 7. Crocius in his Anti-weigel. p. 552. hath this question, An Magistraetui Christiano liceat haereticos coercere, and holds the affirmative in some cases, part 2. cap. 9. quaest. 8. sect. 1. and answers the contrary Argum. sect. 2. the Spaniards upon the Indians is abhorred by all. True Religion should be planted by true Doctrine, Instruction, Example, but it may be defended by Arms.
Mariana the Jesuite saith, Princeps nihil statuat de Religione. But the publick Magistrates chief care should be concerning God and the things of God, Iob 31. 26, 27, 28. Ezra 7. 25, 26, 27. It is prophesied of the New Testament, Isa. 44. 28. & Isa. 49. 23. that Magistrates shall be nursing Fathers to the Church. God promiseth Zac. 13. 2. to cause the Prophets, and the unclean spirit to passe out of the Land. See ver. 3, 4. They are Shepherds, Isa. 44. 29. Fathers of their Country, the Lords Servants, Rom. 13. 3. Pollutions in Doctrine and Worship make way for the destruction of a State, and the ruine of the Governours thereof, Ezra 7. 23. Magistrates are Officers under Christ the Mediator, therefore as Christs Officers they must not onelyonly do his work, but aim at his end. They must serve God not onelyonly as men, but as Magistrates. The connivance and toleration of Magistrates in things of Religion, hath brought in the greatest judgements and cruellest persecutions. The Christian Emperours connived at the Arrian Heresie, and when they gotObject. The Kings of Iudah had the Prophets of God with them, who had an infallible Spirit. Ans. The Kings of Iudah had infallible Prophets among them, but they did not believe them. We have as infallible a rule as they had, Gal. 6. 16. That principle of infallibility of some external visible Judge, brought Popery into the world, and brings in Scepticism and practical Atheism. head, they more cruelly persecuted the Orthodox Christians, then the Pagans or Turks. Iulianus haereticis libertatem perditionis permisit. Aug. in Epist. That is now stiled liberty of conscience. The insurrection of the Arminians in the Netherlands, and of the Anabaptists in Germany, is sufficiently known.
Object. This is to make the Magistrates judgement a rule in matters of Religion, and will subject us to a continual change.
Answ. There is a threefold judgement in matters of Religion, 1. Propheticum. 2. Politicum, a Magistrate must know how God will be worshipt. 3. Privatae discretionis, as a man must believe for himself, so he must know for himself.
Object. 2. This is to teach men to persecute the Saints.
Answ. Persecution is suffering for righteousnesse sake, not for poysoning mens souls.
The Magistrate is not to determine matters of faith, there is one rule for him and the people, To the Law and to the Testimony, Isa. 8. 20. But he ought to see that the rules of the Gospel be observed, 1. None are to preach but Prophets. 2. The spirits of the Prophets are subject to the Prophets, 1 Cor. 14. 32.
So much for Superiours authority. The Superiours without Authority follow, and their inferiours:
Which are either in
Gifts.
Age.
Duties of Inferiours are:
1. To acknowledge their gift and reverence them for the same.
2. To imitate them.
Duties of Superiours.
They must use their gifts for the good of others, Rom. 15. 1.
Thus much for Superiours and Inferiours in Gifts, those in Age follow.
Duties of younger persons to those that are ancient.
1. To conceive reverently of them, and to carry our selves respectively toward them, Levit. 19. 32.
Duties of elder persons are:
To give a good example, Tit. 2. 2. and by a wise and grave carriage to procure reverence to themselves.
The duty of Equals,
Is to live together sociably and comfortably, not to exalt themselves above their fellows, but in giving honour to go one before another, Rom. 12. 10.