Exposition on the Ten Commandments, Commentary on commandments · Commandment 5 (3 of 3)
But still be sure that the Corrections be not immoderate and too severe; neither exceeding the proportion of the Fault, for that is Cruelty, nor unbeseeming thee to inflict, or the Age and Quality of thy Servant to suffer, for that will be reproachful to both. Generally Reproof is the best Discipline. But if they be such contumacious Fools as not to be amended with that, although it be lawful, and in some Cases necessary to use a sharper Method towards them; yet the best and most prudent Course, and that which will tend most to thy Quiet and Credit, is to discharge them.
Now to move you to Mercy and Lenity towards them; Consider,
First, That you your selves have a Master, the great and glorious God. This the Apostle urgeth, Eph. 6.9. Masters, forbear threatning, knowing that your Master also is in Heaven. Think with your selves how often you provoke him, and yet he forbears you, although you are infinitely more inferiour to him, than any Servant can be unto you: and this will calm your Passions, and cause you, if not altogether to wave, yet at least to allay and mitigate the Rigour and Severity of your Chastisements.
Secondly, Consider that they are equal with you in respect of God. It is true, they are your Servants, but both you and they are Fellow-Servants to the great Lord and Master. And if thou in a Rage shouldst take thy Fellow-Servant by the Throat, and imperiously abuse him; fear, lest thy Lord may require it, and vindicate his Wrongs in the Punishment of thy Tyranny. There is no respect of Persons with him; but he that hath done Wrong, shall receive for the Wrong that he hath done. And what art thou, O vile Worm, that thou shouldst domineer over thy Fellow, who is moulded of as good Earth, and hath as precious and immortal a Soul in him, as thy self? For,
Thirdly, Consider that thou art equal likewise in Nature, only Divine Providence hath made the difference. Whence then such a supercilious disdain of Servants, Quasi non iisdem tibi & constent & alantur elementis, eundem{que} spiritum carpant, (as Macrobius); as if they did not consist of the same Materials, nor draw the same Breath with thy self.Servi sunt, imo homines: servi sunt, imo conservi. Id. They are Servants, but yet they are Men; they are Servants, yea rather they are thy Fellow-Servants. And it is in the Power of the same Providence who hath subjected them to thee, to change the Scene, exalt them, and bring thee into Bondage. Why then shouldst thou despise them? whereas thou knowest not how soon thou mayest be brought under a more miserable Servitude. They are Servants out of Necessity, when perhaps their Masters are voluntary Slaves: Some are Slaves to their Lusts, others to Covetousness, others to Ambition, and all to Hope, all to Fear. And there is no Servitude so justly contemptible, as that which is voluntary and wilful.
Consider again, that he who is a Servant to Men, may be the Lord's Free-man; whereas he that is free among Men, may be a Slave to his Lusts, and by them to the Devil: And therefore we ought neither to think despicably of them, nor to use them severely, but to treat them with Love, as our Fellow-Creatures, our Fellow-Servants, yea, and Fellow-Heirs of the same Inheritance of Life and Glory.
And thus much concerning the Master's Duty in Government.
Another General wherein his Duty consists, is Provision; and that both for their temporal and spiritual Good; for the welfare both of their Bodies and their Souls.
First; As for their temporal Provision, he is bound to supply them with things necessary for them according to the Tenour of the Agreement and Compact made between them, Coloss. 4.1. Masters, give unto your Servants that which is just and equal. He ought to provide for them Food and Raiment; or else in lieu of any of these, faithfully to pay them their agreed Wages. Levit. 19.13. The Wages of him that is hired shall not abide all Night with thee, until the Morning. And again, Deut. 24.14, 15. Thou shalt not oppress an hired Servant that is poor and needy; at his Day thou shalt give him his Hire; neither shall the Sun go down upon it, lest he cry against thee unto the Lord, and it be Sin unto thee. This Oppression of Servants in withholding from them their covenanted Reward of their Labour, is a crying and provoking Sin. So the Apostle, James 5.4. The Hire of the Labourers which have reaped down the Fields, (so likewise of those who have done any other Work and Service for you) which is of you kept back by fraud, cryeth; and the Cries of them that have reaped, are entred into the Ears of the Lord of Sabbath.
Secondly; As the Master is to make temporal Provision for their Bodies, so much more is he to provide for their spiritual Welfare, and the good of their Souls; in as much as their Souls are incomparably to be preferred before their Bodies. Every Master is to be both a Priest and a Prophet within his own Family, as well as a King; he is to instruct them in the Will and Laws of God, to inform their Ignorance, resolve their Doubts, excite and quicken them to the Service of God, to rectify their Errours and Mistakes, to pray with them and for them, to direct them in the Way that leads to Heaven and Happiness, and above all, to walk before them in it by his holy and pious Example. But how few are there that do conscientiously perform this Duty! Do not the most think it enough if they provide Necessaries and Conveniencies for the Body, the dull, outward, and earthly part of Man? and indeed it were enough, if they had only Beasts to look after. But remember, thy Servants, and those who belong to thy Charge, have precious and immortal Souls, capable of eternal Glory and Happiness, but liable to eternal Misery and Torments: and God hath intrusted thee with these Souls of theirs, and will require them at thy Hands. What an heavy and tremendous Doom will pass upon thee, when God shall demand at thy hands the Souls of thy Servants, or of thy Children, which have perish'd through thy default! Will it be enough then to plead, Lord, I fed and clothed them, and was careful of their Health and Welfare? Yea, indeed if their Bodies only were committed to thy care, this were enough; but see, there they stand condemned, and ready for eternal Flames, for the Ignorance which thou oughtest to have informed, for the Profaneness which thou oughtest to have chastised and hindred, for those Neglects of holy Duties in the which thou oughtest to have gone before them; and therefore though they shall die and perish in their Sins, yet their Blood will God require at thy Hands, whose Carelessness or evil Example, hath hardned them in Wickedness, and led them on securely to Destruction.
Let me therefore warn you who are Masters and Heads of Families, that as you tender the Souls of those who are under your Charge, yea, as you tender your own Souls, which are deeply ingaged and concerned in theirs; so that you would use all diligence and industry in promoting their spiritual Good, that you may at the last Day present them with Joy before the Tribunal of God; Lo here am I, and the Children and Servants that thou hast given me. Now that you may with Joy and Triumph present them before the Throne of Justice then, be frequent in presenting them before the Throne of Grace now. Let not a Day pass without its stated Hours of Prayer in your Family; instruct those that are ignorant, reduce those that are erroneous, admonish and rebuke with all Authority those that are faulty, discard those that are contumacious and incorrigible: Let not a scoffing Ishmael, a Scorner and Derider of Piety and Holiness, remain within your Doors; and especially be careful that both you and your Family do strictly observe and sanctify the Lord's Day; for therein consists a great part of the Life and Strength of Religion, and this Day usually gives a seasoning to all the Days of the Week after. Prepare your Families by private Duties, for publick; let none of them stay at home from the Ordinances, but upon great and urgent Necessity. Suffer them not to wander, some to one Pasture, and some to another; but where the Ordinances of God are duly dispensed; and whither thou thy self art called, thither do thou lead thine, that as they altogether receive their bodily Food in thy House, so they may altogether receive their spiritual Food in the House of God; take an Account of their profiting by what they hear; be as careful to see thy Family well imployed in the Service of God upon that Day, as to see them imployed in thine own Service and Affairs the other Days of the Week: And therefore be not long nor unnecessarily from them, for God hath made thee his Overseer; and if his Work go not forward in private Family-Duties, especially on the Lord's Day, thou canst never expect a Blessing upon what they do for thee.
And thus much concerning the mutual Duties of Masters and Servants.
The next sort of relative Duties that I shall treat of is, that of Pastors and their Flocks, Ministers and their People. For between them also is such a relation of Superiority and Inferiority, as brings them under the Direction of this Commandment. We do not arrogate too much to our selves, nor take too much upon us, when we affirm that we are Superiour to the People, and have an Authority over them in things Spiritual, and appertaining unto God. And although through the Vices and foul Miscarriages of those who are dignified with this high Honour, and partly through the Meanness of their outward State and Condition; to which may be added likewise, the Meanness and Abjectedness of their Spirits, as a Consequent upon the former, basely prostituting themselves, and forfeiting the Respect that is due to them, by their sorded crouching for a Morsel of Bread at the lower-end of a Gentleman's Table; though by these, I say, not only their Persons, but their Office be sunk into the lowest Scorn and Contempt; yet I cannot but with the Apostle magnify mine Office, which is truly Excellent and Venerable; and it is the great Sin of the People to despise this Calling, altho the Follies and Indiscretions of Ministers themselves may not only occasion, but invite them to do it.
Now here I shall plainly set down the reciprocal Duties which they ought mutually to perform each to other.
The Duties of Ministers either respect their Call to that Office; or their Management and Discharge of it.
The great Duty that respects their Call is, to look to it that they be rightly called, that they do not temerariously thrust themselves into so sacred a Function, unless they be duly set apart thereunto. For as the Priests under the Law were taken from among Men, and ordained for Men in things pertaining unto God, to offer Gifts and Sacrifices, as the Apostle speaks, Heb. 5.1. So likewise the Ministers of the Gospel are to be duly sanctified and set apart for this high Imployment, to stand before the Lord, and to minister in things that appertain unto his Worship: and it is an intolerable Presumption for any to intrude themselves into this Lot, without being selected thereunto by that Order which God himself hath appointed and left unto his Church. For no Man taketh this Honour to himself, but he that is called of God, as the Apostle subjoins, ver. 4. And therefore God complains of those Prophets whom he had not sent, and yet they ran; and to whom he had not spoken, and yet they prophesied, Jer. 23.21. Audacious undertaking Men it seems they were; like some of late days, who thought their Forwardness alone a sufficient Consecration, and the Seal of whose Commission bears only the Stamp of their own Impudence.
Now to the due Constitution of a Minister there is requisite a twofold Call.
First; He must have an inward Call, which consists both in the Gifts of the holy Spirit, and also in the Inclination of his Will to use them for God's Glory in this holy Ministration. Now these Gifts with which he must be endowed, some of them are absolutely necessary to capacitate him for the Office; others are only conducible to make his Ministration in it the more effectual.
That which is absolutely necessary, is a competent Knowledg in the Truths of the Gospel, without which the great End of the Ministry cannot be attained, which is to teach and instruct the People. It is indeed their Duty to strive after an Eminency in this Knowledg; for they are the Lights of the World, and should be able to diffuse abroad their Beams, that they might inlighten those that are ignorant, and sit in Darkness. But yet there is no stated Measure nor Standard for their Knowledg. For we find that our Lord Jesus Christ, the great Minister and Teacher of the World, sent forth his Disciples to preach, when yet they were very ignorant of many important Truths of the Gospel. Eminent Knowledg is therefore necessary for their Duty, but competent Knowledg is necessary for their Office.
That which is highly conducible to the Effectualness of their Ministry, is sanctifying Grace, and an holy Life and Conversation. Not that they are not true Ministers without this; for we find a Judas sent forth with the same Authority and Commission as the rest of the Disciples. Yea and the Apostles, who had Christ himself for their Master and Instructer, yet are by him sent to attend upon the Ministry of the Scribes and Pharisees; who, tho they were very wicked and ungodly Hypocrites, yet because they sat in Moses's Seat, i. e. because they had a rightful Authority to teach the People, therefore he commands his own Scholars to hear and obey them; Whatsoever they bid you observe, that observe and do; Mat. 23.2, 3. It is not therefore personal Grace that gives Authority to our Ministry; but yet it may and doth contribute much Efficacy unto it. God may feed his People, as he did Elijah, by a Raven; and make a cold Breath kindle the Sparks of Grace in the Hearts of others, and blow it up into a Flame. But yet it is far more comfortable and profitable to the People to sit under a Minister who shall go before them in Example, as well as in Doctrine; who not only prescribes them Rules of Holiness, but is himself an Example to those Rules: Such an one who speaks from the Heart, is most likely to speak unto it; and having himself experienced the Ways of Holiness, can more savourily recommend them to the Acceptation of his Flock. And certainly he will be more like to speed in his Errand, when he shall perswade them to nothing but what he hath found the Goodness and Sweetness of in himself. All others are but like those mercurial Statues, which in old Times were set up in cross-Ways, with their Hands extended to point out the right Road to Passengers, but themselves never walked in them: These indeed may be serviceable to direct their People. But a Minister should not only be a Directer, but a Leader; he should not only point out the Way, but walk before his Flock in it. And it is commonly observed, that they are the Labours of such, that God most usually owns and crowns with Success.
Secondly; As he must have an inward Call in the Gifts of the Spirit of God; so likewise he must have an outward Call by a solemn separation of him to this Work through Imposition of Hands. This indeed gives him the Ministerial Power, and invests him with Authority to dispense the Ordinances of Jesus Christ as an Officer and Minister of the Gospel: And this Authority St. Paul calls a Gift, 1 Tim. 4.14. Neglect not the Gift that is in thee, which was given thee by Prophecy, with the laying on of the Hands of the Presbytery. This Gift here spoken of, I take to be nothing else but the Ministerial Office conferred upon him by Ordination, according to those Predictions and Prophecies which were before given of him by some divinely-inspired Men, who foretold that he was by God designed for the Work of the Ministry, and should glorify God by a careful Discharge of it; of which we read Chap. 1. ver. 18. Yea this Office is by our Saviour himself called the Holy Ghost; and Ordination (how harsh soever the Phrase may seem to be) is a giving of the Holy Ghost, not indeed either in the Gifts or Graces of it, (which were afterwards plentifully bestowed upon them on the Day of Pentecost) but only Authority to exercise the Ministerial Function. Consult John 20.22, 23. When he had said this, he breathed on them, and said, Receive ye the Holy Ghost. Hooker's Eccles. Polit. l. 5. §. 77.Which Holy Ghost I take to be nothing else but their solemn Mission to the Ministry; and this (tho perhaps it may seem a strange Interpretation of the Place) I cannot but judg it to be the true Sense and Import of it, upon these two Considerations.
First; That the Holy Ghost was in no other respect at all at that time given to them. They neither received any extraordinary Degree of Grace, or any extraordinary Gifts of Grace more than they were before indowed with. Yea, it is plainly exprest, that as yet the Holy Ghost was not given them in his extraordinary Gifts, but they were commanded to wait for the Promise of the Father at Jerusalem; and the first Accomplishment of that Promise was on the day of Pentecost, when the Spirit descended upon them in the form of fiery cloven Tongues. Here then being a receiving of the Holy Ghost, and that not in the extraordinary Gifts or Graces of it; what can remain, but that our Saviour by breathing on them, gave them the Holy Ghost, that is, Mission and Authority to preach the Gospel, and to dispense his Ordinances to the Church?
Secondly; The words following interpret these in this Sense. Receive ye the Holy Ghost. Whose-soever Sins ye remit, they are remitted unto them; and whose-soever Sins ye retain, they are retained. Now these Words seem to me a clear Exposition of the former, Receive ye the Holy Ghost, i. e. Receive ye Authority to remit and retain Sins, which is one great part of the Ministerial Power, to declare Pardon to the Penitent, and Wrath to the Incorrigible and Obstinate. This, tho it may seem a strange, yet to me it seems the only true and consonant Exposition of this Place. But I shall not now further vindicate it.
Now as our Saviour used this sign of breathing upon his Disciples when he ordained them; so the Apostles afterwards instituted and used another sign, viz. laying on of Hands, of which there is frequent mention in Scripture, and which was introduced into the Christian Church from the Pattern of the Jewish Church. Thus we read Acts 9.17. that Paul is ordained by the Imposition of the Hands of Ananias; he put his Hands on him, and said, The Lord Jesus hath sent me that thou mightst receive thy Sight, and be filled with the Holy Ghost; i. e. that he might be indowed with Ministerial Gifts, and invested with the Ministerial Authority. And again (which I wish heartily our dissenting Brethren, who so much decry Re-ordination, would but a little more maturely weigh and consider) he the second time receives Mission and Ordination with Barnabas, Acts 13.2. As they ministred to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul, unto the Work whereunto I have called them. And when they had fasted and prayed, and laid their Hands on them, they sent them away.
Yea this Imposition of Hands was so inseparable an Attendant upon Ordination, that sometimes it is used alone to signify it. So 1 Tim. 5.22. Lay Hands suddenly on no Man, i. e. ordain no Man rashly, and without due Advice.
Now since this external Call is so expresly and frequently mentioned, and the manner of it so particularly described, how daringly presumptuous are they, who without regarding those Methods which the Holy Ghost hath prescribed, yea despising and contemning them as obsolete and out-worn Formalities, rush into the Ministry, and pretend an inward Call of Gifts and Graces, which yet in very many of them, are no other than most of the People might as well pretend unto, if they had but the like Impudence; and so we should have more Ministers than People, more Shepherds than Sheep? But let their Gifts and their Graces be never so eminent and admirable, they ought not to take this Honour to themselves, until they are set apart by the Church, and as well impowered to preach by an outward Mission, as enabled to do it by their Gifts and Qualifications.
And thus much for the first thing which a Minister ought to regard, which is his Call to that Office.
When we are assured that our Call is right, and according to the Will of God, there are then many other Duties incumbent upon us in the due exercise of our Calling. As,
First, and chiefly; We ought to be good Examples to the Flock. This St. Paul most expresly injoins Timothy, 1 Tim. 4.12. Be thou an Example to the Believers, in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity. Indeed it is very sad to consider how the unsutable Conversation of Ministers doth quite enervate all the force and strength of their Doctrine and Exhortations. For let them speak with the Tongues of Angels, and preach as holily and powerfully, as if the Holy Ghost did immediately inspire them; yet if their Lives be loose, and their Conversation contradictory to their Doctrine, the People will be ready to conclude, that so much. Strictness is not necessary, that they only urge it as a Matter of high and nice Perfection in Religion, and that certainly they know a nearer Way to Heaven than through so many Severities which they press upon the People; and that therefore they will take the same Course, and run the same Venture that their Ministers do. And indeed how is it likely that such a Ministry should be effectual to bring others to Holiness, when the Minister himself declares to all the World by his Actions, that he looks upon it as unnecessary? What hold can his Admonitions and Reproofs take upon the Consciences of Men? Certainly his own Guilt must needs rise up in his Throat, and choak his Reproofs. For Conscientiousness of the same Miscarriages will retort whatsoever we can say against others, more strongly upon our selves; and suggest to us that it is but base Hypocrisy to blame that which our selves practise. With what Face canst thou press others to repent and reform; what Arguments canst thou use to prevail with them, who by continuing in the same Sin, dost thy self judge those Arguments to be of no force? Indeed it were a Temper to be wish'd and pray'd for, that we could only respect how righteous the Reproof is, and not how righteous the Person who gives it; and be content to have our Motes pluck'd out, though it be by such who have Beams in their own Eyes: That we could learn that hard Lesson which our Saviour gives his Disciples, to do as they say, but not to do after their Works; for indeed there is no more reason to reject sound Admonition, because it comes from an unsound Heart, than there is to stop our Ears against good Counsel, because it is delivered perhaps by a stinking Breath. But yet so it usually fares, that when Ministers of defiled and loose Lives, shall yet preach up Holiness and Strictness to their People, and as they ought, reprove them sharply for their Sins; they will be apt to think, What, is he in earnest? and doth he not see that he himself is as bad or worse? With what Face can he thunder out Wo, and Wrath, and Hell against my Sins, which yet are no more mine than his own? Doth he think to fright me with denouncing Threats and Curses, when he himself, who stands as fair a Mark for them as I, slights and contemns them? Or doth he envy me my Sins, and would ingross them all unto himself? And thus with such carnal Reasonings drawn from the evil Examples and wicked Lives of Ministers, they sit hardned under their Preaching, and account all they say, but as a Lesson they must repeat, and a Tale they must tell to get their living by. Certainly such shall perish in their Iniquities, but the Blood of their Souls God will require at your hands.
But now when a Minister walks conscientiously and exemplary before his Flock, his Doctrine gains a mighty Advantage to work upon them, by his Life. This is building up the Church of Christ with both Hands, shewing them both the Equity and the Easiness of that Holiness which he perswades them to, by his own Practice. When he reproves, his Reproofs break in upon the Consciences of his Hearers with Conviction and Authority; and if they do not reform, yet at least daunt and terrify them, and make them self-accused, and self-condemned. Here is one reproves me for Sin, who believes it to be as evil as he represents it, by his own eschewing it. Here is one that denounces Wrath if I repent not, who doubtless believes it to be as terrible as he declares it, by his own carefulness to escape it. Certainly Preaching never comes with such Power and Energy into the Conscience, as when the Minister preacheth as well by his Works, as by his Word; and to induce the People to it, is first obedient himself to the Truths which he teacheth them. Men are easier led by Examples, than by Precepts; for though Precepts are the more exact, yet Examples are the more easy way of teaching. And he is a perfect Work-man who joineth both together, neither teaching what he will not do, nor doing what he dares not teach; and therefore it is observed of our Lord Jesus Christ the great Teacher of his Church, that he began both to do and teach, Acts 1.1.
Now Ministers must be exemplary both in themselves, and in their Families. In themselves they must be blameless, as the Stewards of God; not self-will'd, not soon angry, not given to Wine, no Strikers, not given to filthy Lucre; Lovers of Hospitality, Lovers of good Men, sober, just, holy, temperate; as the Apostle sums up their Duties, Tit. 1.7, 8. These are the things which will give them a good Report among those which are without, and will recommend the Doctrines and Truths which they teach, to the Acceptation and Love of their very Enemies, and the Enemies of their holy Profession.
They must likewise be exemplary in their Families: A Minister must rule well his own House, having his Children in subjection with all Gravity, 1 Tim. 3.4.
And because there are so many who are ready maliciously to asperse us, we must by a serious and circumspect Conversation, cut off all Occasions from slanderous Tongues; that they who watch for our halting, may be ashamed when they can find nothing to reproach us with, save in the Matter of our God.
But if any such there be, who speak like Angels, but live like Devils; who when they are in the Pulpit, it is pity they should ever come out; and when they are out, it is great pity they should ever come into it again; who are heavenly Lights in it, but hellish Fire-brands out of it. Would to God they would consider how they destroy the very End of their Calling; and instead of converting Souls, do but harden them in their Sins, making Men abhor the Offerings and Ordinances of the Lord, putting Arguments in their Mouths to justify their continuance in their Wickedness, or else Prejudices in their Hearts, causing them to depart and separate from holy Institutions, because dispensed by profane and scandalous Ministers; let them pretend never so highly to Uniformity and Obedience, yet certainly these are the Men who have made all our Separatists, that now sadly rend our Church in pieces. For when the Sheep see a Wolf set over them instead of a Shepherd, no wonder if they run from him and scatter into other Pastures. It is in vain for them to tell People that they ought to be obedient to the Laws of the Church their Mother, when those that tell them so are not obedient to the Laws of God their Father. And O that they would but consider not only the Damage which they do to the Church, of which too many of them seem zealous Propugners, but the heavy Wo and Wrath which they bring upon their own Souls. Every Sermon they study, they do but draw up a Bill of Indictment against themselves; and every time they preach, they do but pronounce the Sentence of their own Damnation: And wo unto such Pastors, when they whom Christ hath set over his Sheep, shall themselves be found at the last Day standing among the Goats.
Secondly; Another great Duty of Ministers is, a diligent and conscientious imploying of their Gifts and Talents; they must be both able and willing to teach; they themselves must be well-grounded in the Knowledg and Doctrine of Christ: The Priest's Lips should preserve Knowledg, and Men should seek the Law at his Mouth; for he is the Messenger of the Lord of Hosts, Mal. 2.7. And therefore the Apostle rejects a Novice, a raw, ignorant and unexperienced Person: for if the Blind lead the Blind, both will be in danger of falling together into the Ditch. And God himself tells such ignorant and foolish Teachers, Hosea 4.6. Because thou hast rejected Knowledg, I also will reject thee, that thou shalt be no Priest to me: seeing thou hast forgotten the Law of thy God, I also will forget thy Children.
And as they must be able to teach, so they must be diligent in teaching: A Necessity is laid upon them, and wo unto them if they preach not the Gospel, as the Apostle speaks, 1 Corinth. 9.16. They ought to be instant in season, and out of season; 2 Tim. 4.2. Preach the Word, be instant in season, and out of season, reprove, rebuke, exhort with all Long-suffering and Doctrine. Not as if the Minister must be continually in the exercise of Preaching, but he ought to preach in season, i. e. in the ordinary and stated Times for it; and out of season, i. e. on extraordinary Occasions, when the Necessity or Utility of the Church shall require it.
His Doctrine ought to be,
1st. Sound, such as cannot be condemned: Tit. 2.1. Speak thou the things which become sound Doctrine. It must have its Authority either from the express Words of Scripture, or the Analogy of Faith rationally deduced from Scripture; for he that preacheth false Doctrine inconsistent with these, doth but mingle Poison with his Peoples Meat.
2dly. It must be profitable; not setting before them alien and unintelligible Notions, or such thin airy Speculations as can scarce consist with Sense, much less with Divinity: for this is to give them Wind instead of Food. 2 Tim. 2.14. Charge them before the Lord, that they strive not about Words to no profit, but to the subverting of the Hearers. And Tit. 3.8. These things I will that thou affirm constantly, that they which have believed in God, be careful to maintain good Works: these things are good and profitable unto Men.
3dly. Their Preaching must be plain, and suted to the Capacity of their Hearers as much as can be without disgusting any; for he that shall only disgorge and tumble out a heap of bombastick theatrical Words, at which the People only stare, and gape, and wonder, preacheth to them in an unknown Tongue, although he speak English: and this is but to give them Stones instead of Bread.
4thly. Their Preaching must be grave and solid, not slovenly and too much neglected, for that will but beget a nauseating in the Hearers; nor yet too nicely and sprucely drest, for that will be apt to divert the attention from the Matter to the Phrase. Their Sermons ought to have a comely and Matron-like, not a gayish and meretricious Attire. The Truths they preach must be delivered in such words as may adorn, but not hide nor bury them; such as may rather recommend the Doctrine to the Consciences, than the Art and Rhetorick of the Preacher to the Ears and Fancies of the Hearers.
Fifthly; They ought to preach powerfully and with Authority, 1 Tim. 4.11. These things command and teach. We come to the People in the Name of God, and are his Ambassadors, and therefore ought to deliver his Message boldly, being sent to the People by the King of Kings, and Lord of Lords: And those who mince his Errand, as if they were afraid to speak that which God hath given them in Commission, shall at their return unto him receive the Reward of treacherous and unfaithful Messengers.
There are very many other Duties, which cannot without too much length be particularly insisted on.
As Hospitality according to the measure of their Estates, 1 Tim. 3.2. They must be given to Hospitality. And Tit. 1.8. They must be lovers of Hospitality. And therefore they ought to be liberally and plentifully endowed, that they may make their Table a Snare in a good sense, and may get some to follow and observe them, tho it be but for the Loaves. And here it will be a good Point of their Wisdom, if they can handsomly make use of such Opportunities (as we find our Saviour did after he had miraculously fed the Multitude) to break unto them the Bread of Life, and with their bodily Nourishment to feed their Souls.
Then Gravity in their Discourse, and in all their Converse: A Minister should neither speak nor do any thing that is unseemly. Intemperate Mirth, clamorous Talk, scurrilous Jestings, but especially the least syllable of an Oath, altho it be never so much varied and disguised, in a Minister's Mouth, as it is wicked, so it is utterly misbecoming the Dignity of his Profession, and renders him mean and contemptible.
Again; A pious and assiduous Care in visiting the Sick, who are certainly most capable of good Advice and Counsel then, altho perhaps they have all their Life-time before despised and refused it. You may possibly do more good by the sick Bed, than in the Pulpit: For Death is a terrible and thundering Preacher; and he must needs be a most forlorn and obdurate Wretch who will not listen to your Admonitions, when the hopes of a long Life, which made him formerly reject them, have forsaken him.
Again; Diligence in catechising and instructing the Younger in the Principles of Faith and Religion; root them well at first, and they will continue stable ever after. This will save your selves and your Successors much Labour afterwards: for if once you can insinuate into their Minds Piety and Verity, they will grow up to farther degrees of Perfection in the ordinary course of your Ministry, and be your Comfort and Rejoycing here, and your Crown and Glory hereafter.
There are many other Duties necessary to the right discharge of the Ministerial Function, but these already mentioned shall suffice; and all others may be reduced to some of these. I shall therefore conclude this with my earnest Request, that you would ever seriously meditate upon that Charge which God gives the Prophet, and in him all Ministers, Ezek. 3.17, 18, 19. Son of Man, I have made thee a Watchman unto the House of Israel; therefore hear the Word at my Mouth, and give them warning from me. When I say unto the Wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the Wicked of his evil way to save his Life; the same wicked Man shall die in his Iniquity; but his Blood will I require at thine Hand. Yet if thou warn the Wicked, and he turn not from his Wickedness, he shall die in his Iniquity, but thou hast delivered thy Soul.
The Peoples Duty towards their Minister is especially twofold.
First, Obedience, in being perswaded by his good Advice and Admonitions. We have this most expresly commanded, Heb. 13.17. Obey them which have the Rule over you; that is, not only Civil Magistrates, and your Rulers in State-Affairs, but Ministers also; for so it is added, for they watch for your Souls, as those that must give an account; that they may do it with Joy, and not with Grief. And they are called the Elders that rule well, 1 Tim. 5.17. I know that this Obedience to Ministers is a Duty so utterly forgotten in the Practice of most Men, that I doubt of some Prejudice in them against these places of Scripture by which it is so plainly enjoyned. Alas, that ever Christ and his Apostle should invest us with such Authority, which when we assume, we are look'd upon by the People as almost ridiculous for it, as if we had only a Reed in our Hands, and a Crown of Shame rather than of Dignity put upon our Heads, and are accounted of rather as insolent Usurpers upon their Liberty, than as Officers impower'd by God himself. Sirs, we take to our selves no Power over you, but what God hath by his Patent and Charter given us; and when we propound to you the Will of God revealed in his Word; or in Cases not so clearly determined therein, do give our Judgment as those who have found Mercy to be accounted faithful, we do, and may challenge your Obedience to it in the Name of our Lord Jesus Christ. For we find that in those particular Cases wherein the Apostle had no express Revelation from Christ, yet he prescribes to the Corinthians what he judges fit for them to do, and by that Direction obliged their Practice, not indeed simply and absolutely, yet so that in such Circumstances as the Apostle supposeth, they had sinned if they had done otherwise than he directed them. We desire not to lord it over God's Inheritance by any burdensom Imposition of things either unlawful, or in themselves unfit. But when we require from you those things which God himself hath commanded; or if not expresly commanded, yet are in the Judgment of those to whom you owe Obedience, thought convenient and lawful to be done, I know not how you can excuse your selves from Disobedience against God, if in these Cases you be not obedient unto us: And if you call this Usurpation, and a taking too much upon us, you do but speak the Language of Corah and his Complices,Numb. 16.3. and shake not so much ours, as God's Title and Authority over you, who hath given us this Power and Commission.
Secondly; Another Duty of the People is to honour their Ministers as their Spiritual Fathers: Yea the Apostle speaks of a double Honour that is due to them, 1 Tim. 5.17. Let Elders that rule well, be accounted worthy of double Honour. All must have that Honour given them which is due to their Function, but those who rule the Flock well, foreign, i. e. not barely commendably, but excellently, must have this Honour doubled to them: and those who not only thus rule, but excel others in teaching them likewise, must have this double Honour doubled upon them; especially they that labour in the Word and Doctrine.
Now this double Honour is commonly taken for the Honour of Reverence, and the Honour of Maintenance; and perhaps this place doth most especially mean this latter, when it speaks of double Honour. For this word foreign often signifies Reward and Maintenance, and is in that sense used in this very Chapter, ver. 3. foreign, Honour Widows, i. e. relieve Widows, that are Widows indeed. And here by the way we may see how groundless the Assertion is, who from this place establish an Order, new and unknown to the Church of God till of late, of Lay-ruling Elders. For if this Text gives them any such Authority, it gives them the double Honour too; and so consequently, by Divine Right they may challenge Maintenance from the People, as well the Ministers themselves; nay, and if they rule well, a large and plentiful Maintenance, double as much as may suffice others of their own Rank and Order; which Honour when they shall challenge to themselves, as doubtless they may upon as good Proof and Evidence as the Authority they pretend to, certainly their Pastors will find greater reason to annihilate these Creatures of their Fancy and politick Accommodation, than ever they had to forge them.
But to return. We owe them,
First, The Honour of Reverence. We ought to honour and esteem them for their Office and their Work-sake. So expresly, 1 Thess. 5.12, 13. We beseech you, Brethren, to know them which labour among you: and to esteem them very highly in Love for their Work-sake. And again, Phil. 2.29. Receive him therefore in the Lord with all Gladness, and hold such in Reputation. And certainly they who cast any Contempt upon Ministers, either by injurious Actions, or reviling Speeches (as it is grown a common Custom, to make them a By-word, a very Scoff, and Song of the Drunkards) do not so much despise them, as Christ who sent them. He that despiseth you, despiseth me, saith our Saviour, Luke 10.16. And God will not leave this Sin unpunish'd, yea he speaks of it as almost an unpardonable Crime, 2 Chron. 36.16. They mocked the Messengers of God, and despised his Words, and misused his Prophets, until the Wrath of God was against his People, and there was no Remedy.
Secondly; They owe unto them the Honour of Maintenance. So Gal. 6.6. Let him that is taught in the Word, communicate unto him that teacheth, in all good things. And there is good reason for it: For if we have sown unto you spiritual Things, is it a great thing if we shall reap your carnal Things? saith the Apostle, 1 Cor. 9.11. What you give them is not a matter of Bounty, and mere voluntary Benevolence; and the Minister who so accounts, or receives it, undervalues his Authority, and wrongs his Right; but it is your Duty, and his due. He must have a competent and liberal Maintenance, not stinted to the bare size of necessity, but it should be affluence, such as may inable him to relieve the Necessities of others, to provide comfortably for his own Family, and to use Hospitality in his House: This is his due, and he owes you no more Thanks for tendering it, than you do him for receiving it. Not here to dispute the Divine Right of the tenth part, (which yet was not all that was due to the Ministers under the Law, for they had a considerable Accession by Offerings and Sacrifices:) I think it certain that the Incouragement of Ministers under the Gospel should equal, if not exceed theirs, in as much as our Labour is far greater, and our Ministry more excellent than theirs. But they who think it fit to keep Ministers poor and dependant, may well be suspected to do it in favour of their own Vices: For how shall he dare to reprove them, who is afraid of losing part of his Stipend, or the Benefit of his Patron's Trencher? But whilst the Gentleman in black must sit below the Salt, and after Dinner converse with the better sort of Serving-men, there is no danger that he should be so audacious as to find faults; or if he should, no great heed will be taken to what so despicable a thing as he can say.
Thus much for the Duties of Ministers and People.
The first Head of mutual Duties between Superiours and Inferiours that I shall insist on, is, between those who differ in the Gifts of Divine Bounty. And these may be considered, either as the Gifts of special Grace, or of common Providence. Of which briefly.
First; God doth indow some with an excellent measure of sanctifying Grace, and is pleased to shew the World by a few rare and choice Instances, how wonderfully he can sublime our corrupted Nature, and how near he can exalt Humane Frailty to an Angelical Perfection. This indeed is the most excellent of all his Gifts, and that which we ought most earnestly to covet and desire: For altho other Gifts, as Knowledg, Wisdom, Power, &c. do in some imperfect manner assimulate us unto God; yet Sanctity and Holiness doth far transcend all these, both because it stamps upon us the Resemblance of the Divine Nature, in that Attribute which is its greatest Glory (whence God assumes it to his Stile, that he is glorious in Holiness) and likewise because God hath highly honoured it, and given it the Dignity and Prerogative to be the only means of bringing us to the compleat and eternal Fruition of our Felicity.
Now those whom God hath thus blessed with an eminent degree of this his best Gift, ought,
First, To beware that they do not secretly despise their weaker Brethren in their Hearts, nor with a censorious Austerity reject those whom God hath received. It is often seen that Fellow-Servants are more inexorable each to other, than their common Lord and Master; and that those Errours and Infirmities which are rather the slips of Incogitancy, than the Products of a resolved Will, can hardly obtain pardon among Men, though God hath forgiven and forgotten them. Now this ariseth from a spiritual Pride, which makes us envious towards those who excel us, and scornful towards those who fall short. For when Men grow conceited of their own Excellencies and Attainments, they will be ready to condemn other Mens Duties, as formal Hypocrisy, and their Sins as total Apostasy; they will mistake the smoaking Flax for a reeking Dunghil, and be forward imperiously to cast them out of God's Family, though themselves were but lately received into it out of mere Charity. Certainly this is a Spirit (though it too much prevails in this broken and shattered Age, wherein every one thinks so much the better of himself, by how much the worse he thinks of others; yet this I say is a Spirit) utterly misbecoming the sweetness and mildness of the Gospel, which teacheth us to be meek and gentle, forbearing one another, and forgiving one another. It would better become thee, O Christian, not to observe other Mens Falls, but to look to thine own Standing: Thou standest by Faith: be not high minded, but fear, Rom. 11.20. It is the worst way that so excellent a thing as divine Grace can be perverted, when it makes thee proud and censorious. For my part, I should much more confide in the security of an humble Soul that creeps along to Heaven, though with a slow yet an even Pace, than in the extatick Zeal and Fervour of such who perhaps far out-strip others, but also contemn them: for the one is still pressing forward, and regards with admiration those who excel; but the other is often looking back with disdain upon those who are flower than himself, and whilst he minds not so much his Way, as the Advances he hath made, offers many Advantages to the Devil to trip him up, and give him many a sore and shameful Fall. And therefore, O Christian, the more eminent thy Graces are, the more need hast thou to pray and strive for Humility. The tallest Cedars had need have the deepest Roots, otherwise the Storms and Winds will easily overturn them: So truly the higher any grow, the more they spread and flourish, being like the Cedars of God, beautiful in their Leaves, and plentiful in their Sap, the more need have they to be deeply rooted in Humility; or else believe it, the Wind and Tempest of Temptations, to which they stand more exposed than others, will not only sorely shake them, but utterly overturn them; when those whom they shall despise as mean Shrubs, shall stand secure, and with a tender pity weep over their Fall.
Secondly, Another Duty of such as are eminent in Grace, is to improve it to the benefit and advantage of others. God hath given thee a larger Portion, that thou shouldst be helpful to thy Brethren. The Stock of Grace which he hath offered thee, is not only that thou thy self shouldst live well upon it, but it was intended for the Relief and Comfort of the whole Family. Hath God indowed thee with a clear and distinct Knowledg of the Mysteries of the Gospel? know that this Lamp was lighted up in thee, that thou shouldst give Light unto others, that thou shouldst diffuse and scatter abroad its Rays round about thee, to inform the Ignorant, guide the Doubting, confirm the Wavering, resolve the Scrupulous, reduce the Erroneous, and convince the malicious Opposers of the Truth. This is not the Minister's Duty only, though more eminently and especially his, but it is the Duty of every private Christian, whom God hath blessed with a large measure of true Knowledg more than others, still keeping within his due Bounds and Limits. Or, hath the holy Spirit kindled in thy Breast a Flame of divine Affection? and is it not to this end, that thou shouldst breath Warmth into the languishing Desires of others, and by holy Conferences and spiritual Discourses, illustrating the Beauty of Holiness, the Excellency of true Piety in it self, and the Rewards it brings after it, apply thy heavenly Fire unto their chill and freezing Hearts, until thou hast inkindled them too, and set them on a Flame, that so both together might burn with vigorous Love towards God and his Christ? Or, hath God exercised thee with grievous Trials, and violent Temptations? wherefore is it, but that thou shouldst the better know how to succour those that are tempted; and by thine own Experiences, counsel and comfort those who are ready to sink under their Load, which not only the Weight, but the Unusualness makes the more intolerable? For the greatest Accent and Emphasis that such do usually put upon their Miseries, is, that never any before were so severely afflicted, never any before were so violently assaulted. Let them know, that no Temptation hath befallen them, but what is common unto Men, and that thou thy self hast come triumphantly from under the like: Expound to them the Depths and Methods of Satan; unravel his Wiles and Subtilties; stretch out the intangled Folds of that old and crooked Serpent: for therefore hath God comforted you in all your Tribulations, that you might be able to comfort them who are troubled, with the same Comforts by which your selves have been comforted of God, as the Apostle speaks, 2 Corinth. 1.4. Or, if thou art not so fit either for Instruction or Counsel, yet at least let thy Graces be beneficial unto others by an holy and exemplary Conversation; if thy Graces cannot shine through thy Gifts, yet at least let them shine through thy Life, that others seeing thy good Works, may give Glory to thy heavenly Father. And therefore never complain that thou canst not honour God in so noble a Way as others, that thou canst not speak, nor plead for him as others do. If thou livest to him, thou pleadest for him; for certainly an holy Life is a much better Commendation of Holiness, than all the elaborate Encomiums of Art and Rhetorick. These are the Duties of those that excel in Grace.
As for others, their Duty is,
First, Highly to love and esteem those whose Graces are more eminent and conspicuous. God is the comprehensive and ultimate Object of our Love and Veneration; and therefore the nearer any Creature approacheth to the Similitude of God, the more ought we to esteem and prize it. Now God is not more lively represented in any thing, than in the Holiness of his Saints. This is the most perfect Portraicture and Image of him who hath stiled himself the Holy One of Israel. They are begotten of God, made Partakers of the Divine Nature, and conformed unto his Image: And therefore as we would adore this glorious Attribute of God in its infinite Original, so we ought to esteem and venerate it in these happy Souls, to whom God hath communicated some Rays and Strictures of it. Every one that loveth him that begat, loveth him also that is begotten of him, saith the Apostle, 1 John 5.1. because of the Likeness he bears to his heavenly Father: and the more express this Resemblance is, the more intense, and the more indearing should our Affections be. We ought to associate with them, to make them our Bosom-friends, our Confidents, and our Companions; our delight should be in the Saints, and in the excellent Ones of the Earth, as David professeth his to have been, Psal. 16.3.
Secondly; Another Duty is, Imitation of their holy Examples, and following of them wherein they follow the Lord Christ. If thou feest others far out-strip thee, mend thy Pace, indeavour to overtake them, tread in the same Steps, and do thy very utmost to keep even with them; envy not their Graces, but be sure to emulate them. Indeed some there are, who that they might not seem to be behind the best, prove Hindrances and Pull-backs to them, lest the forwardness of their Zeal and Piety, should be a Reproach to their own Sloth; like Truants at School, who, lest their Fellows should get too much before them, do what they can to intice them from their Books. But this is a most wicked Envy, and the Root of it is Pride and Laziness. But an holy Emulation never repines at, or hinders the Proficiency of others, it rather would by all means promote it; but only it will put us upon indeavours to be as forward as any. It will not be a Curb to them, but a Spur to us. And such an Emulation as this, every true Christian should highly cherish. For the shame of being out-stript, is as great an Incentive, as any can be given unto Vertue. Christians are like a Company of Men running in a Race, every one should strive, and strain every Nerve and Sinew to be first at the Goal, the first that should lay hold on the Prize and Reward: And here be sure you set your Patern right; take not the most noisy and airy Christians, who glory in Talk and Censures; take not one who hath an Affectation of being religious after a new Mode and Fashion; take not one who seeks to raise a Fame for Piety only, by decrying or condemning this or that Form of Profession; and who, if there were no Differences among us, would lose very much of his Reputation for Sanctity. For these are only Torrents that run with a violent Stream; but they are shallow, and we know not how soon they may grow dry, and deceive the hopes of those who come to refresh themselves at them. But propound those to your selves for Examples, who are of fixed Principles, and sober Practices, who are grave and solid, and in all the Duties that belong to a Christian-Conversation, labour to do them substantially rather than ostentatiously; that live within God and themselves, that have deep Thoughts, and solid Expressions of them, and whose Actions are sutable and correspondent to both. Such an one is the Christian indeed, and such (for some such there are,) I recommend to you for your Imitation. And yet there is no Man that walks so uprightly, but that sometimes he steps awry. And therefore be not led by a blind and implicit Adherence to them, but continually eye the Rule; and wherein soever they forsake that, be they Apostles, yea, or if it were possible, even Angels themselves, therein forsake them.
And thus much for the mutual Duties of Superiours, and Inferiours, in respect of Grace.
Let us next consider them in respect of the Gifts of God's common Bounty, which he promiscuously distributes both to the Good and to the Bad; I shall but briefly mention them unto you.
God's Gifts of Providence may respect either their Persons, or else their outward Estate.
Those which respect the Person, are either Gifts of the Mind, or of the Body.
First; Those who excel in Gifts of the Mind, in Knowledg, and Wisdom, and Parts, a profound Judgment, or a winning Elocution, &c. they ought to improve these to the Good and Advantage of others; not as Achitophel did his politick Counsel, or Tertullus his flattering Oratory, to oppress Right and Equity, but to guide and advise for the benefit of Mankind, and the glory of God. For these Gifts, though they are not sanctifying, yet may be very serviceable to the Church. Hiram though he were a Stranger to the Common-wealth of Israel, yet provided many excellent Materials for the Building of the Temple. So God doth many times imbellish those who are Strangers to him, with many admirable Ornaments of Understanding and Learning, and makes use of the Materials which they have prepared and laid in, for the Edification of his Church. And as Noah imployed many to build his Ark, who were themselves overwhelmed in the Deluge; so God many times imploys such as these to build his Ark the Church, who yet may at last be swept away with the Deluge of his Wrath, and drowned in Perdition: These, though they should possess such Gifts without any sanctifying and saving Grace, yet are they very considerable Men; and our Duty is to esteem and reverence them, to love their Excellencies, and to incourage their Labours, to praise God for them, and pray for an increase of their Gifts. How much more then, when their natural and acquired Endowments are conjoined with sanctifying Grace, and the Love of the Truth doth as much possess their Hearts, as the Knowledg of it doth their Heads? It is a sordid Baseness to detract from any Man's Worth, or extenuate his Abilities, by some slanderous Buts, and Exceptions, which is the disingenuous Practice of many, who think all that added to their own Praise, which they thus nible away from another Man's.
Secondly; Another Superiority which God hath granted some over others, is that of old Age, which is of it self reverend and awful; and we ought to give that due Respect unto it, which both Nature and the Law of God requires, Levit. 19.32. Thou shalt rise up before the hoary Head, and honour the Face of the old Man, and fear thy God. God hath put a signal Honour upon it, by stiling himself the Antient of Days, Dan. 7.9. and he threatens it as a great Judgment upon a People, Isa. 3.5. That the Children shall behave themselves proudly against the Ancients. We read how severely a Scorn cast upon an aged Prophet, was revenged in those Children which mock'd his Baldness. A reverend Awe before them is not only a Point of Manners, but part of a moral and express Duty; and therefore it is said of Elihu, Job 32.4. that he waited till Job had spoken, because they were elder than he; and ver. 6. he saith, I am young, and ye are very old, wherefore I was afraid, I durst not shew you mine Opinion.
And if such Respect and Reverence be due unto them from others, they ought chiefly to reverence themselves; and by grave, and prudent, and holy Actions, to put a Crown of Glory upon their own gray Heads. They ought not to be vain and light in their Converse, nor Children of an hundred Years old, nor by the Folly and Wickedness of their Lives, expose themselves to that Contempt which will certainly be cast upon them where Age is not accompanied with Gravity and Prudence. And therefore we find it, Prov. 16.31. The hoary Head is a Crown of Glory, if it be found in the way of Righteousness; otherwise instead of being a Glory, it is but a double Shame and Reproach.
Thirdly, There is another sort of the Gifts of common Providence, where in some excel others, and that is, Riches and Honour: These the Scripture calls Fathers. Nabal altho he were a Fool and a Churl, yet David in his Messages to him, doth implicitely call him Father, 1 Sam. 25.8. Give, I pray thee, whatsoever cometh unto thine hand, unto thy Servants, and unto thy Son David.
Their Duty is to be humble towards their Inferiours, knowing that they are only external Goods; and those the least considerable of all the Stores of God's Blessings that make them to differ from others. And to communicate to the relief of others Necessities, that they may be rich in good Works, and make themselves Friends of the Mammon of Unrighteousness, that when they fail they may be received into everlasting Habitations: for he that is rich only in hoarding and keeping up his Store, is no better to be accounted of, than the base Earth, which looks up more Treasures in its Bowels, than they can in their Chests.
And their Inferiours Duty, is to pay them all due Respects according to what God hath bestowed upon them; to acknowledg the Riches of God in making them rich, and to endeavour to promote as far as in them lies, the spiritual Good of their Souls, that they may not be rich here, and undone eternally. For a rich Man may be more universally instrumental either of Good or Evil, than others can: and therefore to win such an one to the Faith, or to preserve him stable in it, is a most charitable Work, not only to their Souls in particular, but to the Church of Christ; the Affairs of which may be much advanced by such a Man's Wealth and Interest.
And so much for this last Relation between Inferiours and Superiours, in the Gifts of God's especial Grace or common Bounty.
Thus now I have at last gone through the mutual Duties of many Relations; some Natural, some Civil, some Ecclesiastical, and some Oeconomical; I know not with what Acceptation or Success. Possibly some may think these things too mean and trivial to be so long insisted on. But let me tell such, that Relative Duties, as they are the most difficult of all others to perform, so they are the best Trials of true Christianity, and the Power of Godliness: He that indeavours not to walk closely with God in these, let his Notions and Profession be never so lofty and sublime, it will be no uncharitableness at all to judge that all his Pomp is but a mere Form of Godliness, and an hypocritical Ostentation.
Let me exhort you therefore in the fear of God, that ye would be much in pondring these things. There needs no great Labour to understand them, nor to find out Mysteries and concealed Depths in them. It is true they are plain, but they are of daily use; and it is but requisite that we should not be long understanding what we are continually to practise.
Let me subjoin but one general Rule to this, and I have done with it; and that is, That in all these mutual Duties, it is no excuse for the one Party to fail of the most conscientious and careful Performance of what belongs to him, because the other doth so. For certainly another Man's Sin cannot excuse mine; and God hath bound us in duty not only to one another, but all of us unto himself. And therefore although they may break their Obligations and Covenants, yet that doth not take off our Obligation. Should the Father be careless of, and cruel to his Child, yet this doth not at all exempt him from paying Duty and Obedience unto his Father: Should a Master be tyrannical over his Servant, yet the Servant's Duty remains still stated and unaltered, to reverence, fear and obey him. Should a Minister be careless of the Flock committed to his Charge, yet his People are still bound to give him Respect and Honour in regard of his Office. Should a Magistrate tyrannize over his Subjects, yet still they are to own him, and obey his Commands in all lawful things. For Mal-administration of any Office, or any Authority, cannot countenance and excuse want of Duty in Inferiours; still we are as carefully to perform what God hath required, as if they were the best Parents, or Magistrates, or Masters in the World: And if there be any wrong done, or defect on their Part, we must leave it to him to reward our conscientious Obedience, and to punish their wilful Offences. And so likewise it is incumbent upon Superiours to perform their Duties faithfully and conscientiously toward their Inferiours, be they never so perverse, ingrateful, or rebollious; for their Faults cannot excuse our Neglects.
And thus much for this large and comprehensive Precept, Honour thy Father and thy Mother.
To the Precept is added the Promise, as a Motive and Incouragement to Obedience; That thy Days may be long in the Land which the Lord thy God giveth thee. And this Promise God's Faithfulness stands ingaged to fulfil to all that are dutiful and obedient.
Now here we may observe, that whereas the free and genuine Administration of the Gospel, promiseth eternal Life, and the Joys and Glories of Heaven to Believers; the old Law runs generally upon earthly and temporal Blessings; and among them insists frequently upon length of Days, and an happy and prosperous Life, as the chiefest Blessing and highest Expectation of humane Nature: which must not be so understood, as if the Promises of the Law were only for these beggarly and terrene Concernments; but because this Procedure was more sutable to the whole System of that Pedagogy wherein God thought fit to discipline them by Types, and to lead them unto the Sun by Shadows: Therefore as he allayed his own spiritual Worship with the mixture of very many external Rites, and pompous Observances; so he propounded likewise their eternal Rewards unto them, by temporal and earthly Promises; and by both attempered their Religion unto their estate of Infancy, bringing it down as much as possible to the Verdict of Sense, reserving the manly and heroick Duties of believing his Word without a Pawn, to the more grown Ages of the Church.
But howsoever, although these Promises made to the Jews were thus typical, yet these Figures were not altogether so figurative, as not to be properly understood and fulfilled. Though Heaven were typified by Canaan, yet God's Veracity would have suffered, if he had brought them to Heaven, the true Land of Promise, and not given them their Inheritance in the earthly Canaan; so likewise that God might be true to his Promise, it is not enough that he rewards the Obedient with eternal Life, but his Faithfulness stands obliged to prolong their temporal Life, to such a Duration as may be fit at least to make a Type of the everlasting Rest.
Neither doth the more spiritual Dispensation of the Gospel, look upon this Blessing of long Life, as a thing below its Cognizance, but propounds it as a Promise of Moment, though it be now divested of its typical use, and stands for no more than it self signifies. And therefore we find that the Apostle puts a Value upon this Fifth Commandment on this very Reason, that it is the first with Promise, Eph. 6.23. And St. Peter at large transcribes that Passage of Psal. 34. What Man is he that desireth to live, and loveth many Days? let him depart from Evil, and do Good, &c. And St. Paul tells us, that Godliness is profitable unto all things, having the Promises of this Life, and of that which is to come. And what is there that can concern this Life, more than Life it self? God's Faithfulness is therefore obliged by Promise, to lengthen out an holy and obedient Life.
Nor will it be very hard to vindicate his Faithfulness in the performance of this Promise; although God suffer many to grow Old in their Sins, whose Youth began their Course of Wickedness with Rebellion against their Parents, and who continue to their decrepit Days, their Impieties and Rebellions against God; when as early Towardliness and Piety, are generally look'd upon as mortal Symtoms; and God seems especially to shorten their Days to whom he here promiseth a long Life. For since this present Life is nothing else but a Tendency and Preparative unto Eternity; neither it nor any thing in it can be called Good, but only as it relates to our eternal State. And therefore all Promises of earthly Blessings, must necessarily imply this Condition, that they shall be literally fulfilled unto us, if they may promote our eternal Happiness; otherwise they would not be Promises, but Threatnings; and that which we apprehend a Blessing, would indeed prove no other to us than a Snare and Curse. We may boldly challenge long Life, when all the Circumstances of it will tend to our everlasting Welfare. But God, who knows how frail and yielding the best of us are, and in the Series of his Divine Providence, seeth what prevailing Temptations we shall be exposed unto, doth oftentimes in Mercy abridge this Promise, and takes us from the World, lest the World should take us from him; and deals with us as Princes deal with Duellists, they make them Prisoners, that they might preserve them: So God that he might preserve his People from their great Enemy, commits them to safe Custody of the Grave. And if this be to be unfaithful, certainly his Faithfulness would be nothing else but an Art to circumvent and undo us; should he only to keep that inviolate, perform those Promises which would be to our Hurt and Detriment. Nor indeed can any Man, whom God hath blessed with a right Judgment and due Esteem of things, be willing to compound for the Continuance of this present Life, with the Hazard or Diminution of his future Happiness.
Thus much for the Explication of the Fifth Commandment.