A37049:1099
A37049:1099
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
OUR Lord Jesus Christ, Matth. 22.37. summeth up the whole Law in these two words, which he calleth the two great Commandments, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, and thy Neighbour as thy self, the two legs that Piety in practise walketh upon; the one comprehendeth our duty to God, which runneth through all the Ten Commands, but doth more eminently exert it self in the first Four, whereof we have spoken: The other containeth our duty to our Neighbour; which is set down more particularly in the last Six Commands, whereof we are now to speak; and however many do ignorantly and wickedly look on duty to man as somewhat extrinsic to Religion, and duty to God, yet both have the same authority, both are put in one ⟨p. 309⟩sum of the Law, both are written on Tables of Stone with the Lords own finger, and put within the Ark: And therefore we ought with a proportionable care to inquire what God requireth of us as duty to himself: And we should make no less conscience of obedience to the one then to the other.
OUR Lord Jesus Christ, Matth. 22.37. summeth up the whole Law in these two words, which he calleth the two great Commandements, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, and thy Neighbour as thy self, the two leggs that Piety in practise walketh upon; the one comprehendeth our duty to God, which runneth through all the Ten Commands, but doth more eminently exert it self in the first Four, whereof we have spoken: The other containeth our duty to our Neighbour; which is set down more particularly in the last Six Commands, whereof we are now to speak; and however many do ignorantly and wickedly look on duty to man as somewhat extrinsick to Religion, and duty to God, yet both have the same authority, both are put in one ⟨p. 309⟩sum of the Law, both are written on Tables of Stone with the Lords own finger, and put within the Ark: And therefore we ought with a proportionable care to inquire what God requireth of us as duty to himself: And we should make no less conscience of obedience to the one then to the other.
Before we come particularly to the fifth Command, we shall speak a little to these two, 1. Why love to God is called the first and great command, and love to our Neighbour the second, and only like to the first, Matth. 22.38. 2. why hath the Lord carved out mens duty to others as well as to himself?
Before we come particularly to the fifth Command, we shall speak a little to these two, 1. Why love to God is called the first and great command, and love to our Neighbour the second, and only like to the first, Matth. 22.38. 2. why hath the Lord carved out mens duty to others as vvell as to himself?
For the former of these, consider in the first place that the commands of the second Table are equal to the commands of the first, in respect of the authority that enjoineth them, he that saith, Thou shalt have no other Gods before me, saith also, Thou shalt not kill, &c. Jam. 2.11. In which respect it is said, Matth. 22.39. the second is like unto this. 2. If we compare the two Tables together as to the matter contained in them, and the immediate object of each duty commanded; the duties of the first Table are greater, and the duties of the second Table lesser; the one relating more immediately, the other more mediately to Rel •gion, in which respect they express peculiarly our love to God, which is called the first and great command; for the first four commands require that which in its own nature is worship, and •s in an immediate way to be given to God; but the duties required in the other six, are not properly, formally and immediately called for as parts of worship to God, though, as they are acknowledgements of him, they may be consequentially thereto referred.
For the former of these, consider in the first place that the commands of the second Table are equal to the commands of the first, in respect of the authority that injoyneth them, he that saith, Thou shalt have no other Gods before me, saith also, Thou shalt not kill, &c. Jam. 2.11. In vvhich respect it is said, Matth. 22.39. the second is like unto this. 2. If vve compare the tvvo Tables together as to the matter contained in them, and the immediate object of each duty commanded; the duties of the first Table are greater, and the duties of the second Table lesser; the one relating more immediately, the other more mediately to Rel •gion, in vvhich respect they express peculiarly our love to God, vvhich is called the first and great command; for the first four commands require that vvhich in its ovvn nature is vvorship, and •s in an immediate vvay to be given to God; but the duties required in the other six, are not properly, formally and immediately called for as parts of vvorship to God, though, as they are acknovvledgments of him, they may be consequentially thereto referred.
As to the 2. Why the Lord hath in so short a sum particularly set down our duty to others, as well as to himself, and showed how every one should carry towards another: We would speak to it the rather, that there are six commands in the second Table, and but •our in the first Table, and the •ords commending the duties of the se •ond Table hath said, the second is like unto the first, because he would have it in our car full observance going along with the first, And the Apostles ⟨p. 308⟩as well as the Lord, in pressing holiness, do ordinarily instance in the duties of the second Table, as Luke 10.26. What is written in the Law? how readest thou? M •th. 5.27. thou shalt not commit Adultery, &c. Rom. 13.8, 9 10. Jam. 2.8.11. &c. And the reasons of it may be these: 1. To teach his people that it is his will, that they should be holy in all manner of conversation; therefore there is no piece of duty called for, but it is comprehended in a command, even the least thing, eating, drinking, and whatsoever they do, 1 Cor. 10.31. 1 Pet 1.15, 16. he would have them careful to be holy not only in the Church, but also in the Market, in the shop, at home, abroad, not only in prayer, but at the plough, &c. 2. To hold out the great extent of holiness, or what holiness he requireth in his people; It was a great mistake in the Pharisees, that they placed the main part of Religion in the performance of external duties of the first Table; whereas the Lord layeth both Tables together, to tell that they must march up together in our practise, and that it will not be Holiness in it's self, and in Gods account to perform the one without the other: 3. Because the Lord would have his Law a perfect Rule, that the man of God might be perfect, throughly furnished to every good word and work. 2 Tim. 3.17. therefore is the second Table given, that we may know how to walk towards others as well as towards God, that Masters may know their duty, Servants theirs, &c. and that none are left to an arbitrariness therein, but that all are tied to a Rule: 4. Because men are ready to slight holiness in reference to the second Table; hence there vvill be some kind of awe of God on men, in reference to the duties of the first Table, so that they dare not altogether neglect prayer, hearing the word, &c.
and yet they will make little or no conscience of loving their neighbour, or of showing mercy, as we see in the Pharisees: 5. Because it is no less necessary for Christians living together as to their Being and well-being and mutual thriving, that they do duty one of them to another with respect to the command, then that they all do their duty to him; how else can folks live well together in a Family or other Societies, if each therein do not duty to another? the neglect of this makes them as a house divided against it self, which cannot stand: 6. That ⟨p. 310⟩the Lord may have the more clear and convincing ground of challenge against such as slight these commands, and live in envy, malice, oppression, &c. for none can say he knew not these to be sins, Mic. 67. The Lord hath showed thee, O man, what is good, that thou do Justice, and love Mercy, &c. and he beginneth at the Duties of the second Table, the more to stop their mouths: If they should say, they knew not tha • they should be holy, or how to be holy in these, he had it to say, that he had told them: For these, and such like reasons, the Lord hath been so part ocular in, and hath added his Authority unto, the commands of the second Table as well as to these of the first, that we may lay the greater weight on them.
and yet they will make little or no conscience of loving their neighbour, or of shewing mercy, as we see in the Pharisees: 5. Because it is no less necessary for Christians living together as to their Being and vvell-being and mutual thriving, that they do duty one of them to another with respect to the command, then that they all do their duty to him; how else can folks live well together in a Family or other Societies, if each therein do not duty to another? the neglect of this makes them as a house divided against it self, which cannot stand: 6. That ⟨p. 310⟩the Lord may have the more clear and convincing ground of challenge against such as slight these commands, and live in envy, malice, oppression, &c. for none can say he knew not these to be sins, Mic. 67. The Lord hath shewed thee, O man, what is good, that thou do Justice, and love Mercy, &c. and he beginneth at the Duties of the second Table, the more to stop their mouths: If they should say, they knew not tha • they should be holy, or how to be holy in these, he had it to say, that he had told them: For these, and such like reasons, the Lord hath been so part cular in, and hath added his Authority unto, the commands of the second Table as well as to these of the first, that we may lay the greater weight on them.
From the Connection of the two Tables, we may observe these three general •, first, That there is no part of a mans convers •tion in reference to his walk with others as well as God, whatever be his Calling or Station, but he ought to be Religious and holy in it; God hath directed men how to carry in all things. 2. That it is a necessary part of Religion in respect of the command of God enjoining it, and in order to our thriving in holiness, to be conscientious in duties to others, as well as in immediate duties to God, who in his Law requireth both. 3. That where kindly and true Obedience is given to the first Table, Obedience will be given to the second also, where Conscience putteth to pray and keep the Sabbath, it will also put to do duty to our Neighbour; he purposely putteth these together in the Gospel, when the Pharisees would separ •te them, and what God h •th conjoined let no man put asunder.
From the Connection of the two Tables, we may observe these three general •, first, That there is no part of a mans convers •tion in reference to his walk with others as well as God, whatever be his Calling or Station, but he ought to be Religious and holy in it; God hath directed men how to carry in all things. 2. That it is a necessary part of Religion in respect of the command of God injoyning it, and in order to our thriving in holiness, to be conscientious in duties to others, as well as in immediate duties to God, who in his Law requireth both. 3. That where kindly and true Obedience is given to the first Table, Obedience will be given to the second also, where Conscience putteth to pray and keep the Sabbath, it will also put to do duty to our Neighbour; he purposely putteth these together in the Gospel, when the Pharisees would separ •te them, and what God h •th conjoyned let no man put asunder.
It may be here inquired: what it is to be religious in these common duties we owe to others? Answ. Though we cannot instance in any thing, wherein Religion hath not it's place; yet we shall pitch on a •ew things, that it more especially implieth: And 1. It is necessary that the matter of the duty be commanded, and 2. That respect be had to the command in the doing of it, a man must not only provide for his Family, but he must do it religiously, a Master must not use his Servants, as he pleaseth, the Servant must not abuse the Masters simplicity, but obey in •ear and trembling, ⟨p. 311⟩&c. Ephes. 6.5. Col. 3.22. in which places the Apostle presseth Servants to look to these things, while many of them had Heathen Masters (and what is spoken to them may be applied to all, in all Callings and Stations, and serve to direct how to be religious in common duties). And 1. As to the end, it is required, that they serve not men only, but the Lord, and so eye his glory, the adorning of the Gospel, the edification of others, there being nothing we do, wherein we ought not to have an higher end then our selves or men. 2. That they have a religious Motive in their Service, implied in these words, not with eye Service, as men pleasers, but as doing Service to the Lord in obedience to him, and not to men; not so much because their Masters command, as because God commandeth; not for the fashion nor merely for profit, but because commanded of God. 3. That for the manner it be in singleness of heart, cheerfully and readily. 4. That respect be had to the promise as well as to the command, for their through bearing in their Service, and for their Encouragement in the Faith of their being accepted through Christ as it is Ephes. 6.8. Coll. 3.24. else it were a sad thing for a Christian servant to be in hard Service, and have no more to expect but a bit of meat and a penny-hire from men, but Christian servants may eye the heavenly reward in sweeping the house, as well as in the religious duties of Gods immediate worship.
It may be here inquired: what it is to be religious in these common duties we owe to others? Answ. Though we cannot instance in any thing, wherein Religion hath not it's place; yet we shall pitch on a ew things, that it more especially implyeth: And 1. It is necessary that the matter of the duty be commanded, and 2. That respect be had to the command in the doing of it, a man must not only provide for his Family, but he must do it religiously, a Master must not use his Servants, as he pleaseth, the Servant must not abuse the Masters simplicity, but obey in ear and trembling,
For helps to understand the commands of the second Table, we may consider these four Scriptures, which will hold out so many rules for that end: The 1. and principal one is Mat. 22.39. Thou shalt love thy Neighbour as thy self, which showeth that there should be a warmness of affection in us to our neighbour opposite to hatred (Levit. 19.17, 18.) revenge, malice, inward grudging; and no doubt this warmness of love, making a man measure his duty to others by the love he hath to himself, will notably help to understand and observe all the duties of the second Table. The 2. i • Mat 7.12 Therefore all things, whatsoever ye would that men should do to you, do ye even so to them, which is a rule of general equity and is opposite to partiality and self-love, which undermineth all the duties of the second Table; and this is of a general and universal extent, ⟨p. 312⟩to all persons and things, such as buying and selling, to duties betwixt man and wife, neighbour and neighbour, Master and Servant, &c. The 3. is Philip. 2.4. Look not every man on his own things, but every man also on the things of others, a notable effect of love, not only to wish well to our neighbours, but to seek and procure their good, and it is opposite to selfishness and regardlessness of the good of others, if we be well our selves. The 4. is Rom. 12.10. Be kindly affectionate one to another with brotherly love in honour preferring one another, be kindly to, and manifest your esteem of, your Neighbour, not in a complementing way, but really and heartily, which by James is called the fulfilling of the Law, and by the Apostle John, the old and new commandment, wherein there is more Religion then many are aware of, more then in knowledge, speculations and empty notions; but oh! How short are we in these more common duties, that lye, as it were, among our feet? We come now to the Fifth command, which is the first of the second Table, and it containeth 1. a precept. 2. a Promise, and so it is called by the Apostle Ephes. 6.2. the first Command with promise, which must be upon one of these grounds, either i. because it is the first command that hath a particular promise, that promise in the Second command being general and applicable (as it is actually applied there) to all the commands, or 2, because this is the first command of the second Table;
and often in the new Testament the commands are reckoned and instanced by that Table, especially when duties betwixt man and man are pressed: And if it be said, that it is the only command of the second Table, that hath a promise, it is answered, it is the only command that hath an express promise: Beside it is not absurd to read it thus, it is the first command (i.e.) of the second Table; and to press it the more, the promise added to it is mentioned; so that to urge obedience to it the more strongly, it is not only the first Command, saith the Apostle of the second Table, but it hath a promise also added to it: And this certainly is the Apostles scope to press its observation.
In the precept we are 1. To consider the Object, Father and Mother: 2. The Duty, honour. 1. Again, concerning the first, it is to be considered that this Command in its scope respecteth ⟨p. 313⟩the duty that we owe to all Relations, whether they be above us, inferior to us, or equal with us: This is clear from Christs summing all the second Table, and consequently this command with the rest, in that comprehensive general. Thou shalt love thy Neighbour as thy self; and therefore our Neighbour in general must be the object of this Command, as well as of the rest, and so it taketh in all the duties of honour that every one oweth to another, whatever be their place; there is a duty of honour and respect called for from every one to every one: And so Eph. 5.22. it is pressed upon Wives toward their Husbands; and 1 Pet. 3.7. upon Husbands towards their Wives, which must be comprehended here: Thus Father and Mother are here to be largely and synecdo •h scaly understood, one sort of Relations being in a figurative manner put for all the rest. 2. Under them are comprehended all Superiors for place, in Church or Common-wealth, who in Scripture get the Title of Fathers, as Magistrates, Supreme and Subaltern, Ministers and all Church-Officers, Teachers, Overseers, and all in the place of Fathers, 1 Cor. 4.15. yea, they who are to be esteemed, as such for gifts of Learning, Wisdom, Grace and Piety, Acts 7.2. or for their worldly means and outward estate, as Joseph was, Gen. 45.8. or for their age, and the reverence due to them on that account, 2 Kings 2.12. in a word, any sort of em •nencie putteth one in that roll of Fathers largely taken, though they be not properly such. 3. We are called in the first place to look to the duties of this relation, as it is domestic, such as of a Master over the Servant, of a Husband over the Wife, &c. and then cometh the carriage of one toward another in general, and though most properly the duties of Parents, mediate or immediate, over their Children or Nephews, be here pointed at, which is most literal, yet the former also is included, all particulars of that kind being by a figure comprehended under one.
If it be asked here, Why the mo •her is added? Answ. 1. Because although the mother be not so qual •fied for the rule and government of the Children, yet she is no less entitled to their acknowledgement and this parental honour by the labour, toil, and tenderness of their birth and education, and ⟨p. 314⟩in this, as well as in the disposition of the members of the body mentioned 1 Cor. 12. v. 22, 23, and 24. the excellent attemperation of Gods wisdom is very conspicuous, by balancing the greater authority of the Father with the greater pains and care of the Mother, that the Children's duty of love, honour, and gratitude, may return to both with a suitable equality. 2. She is added to show that it is not only the most eminent Superior or Neighbour to whom honour is due, but even these who have more weakness, and especially the Mother: Hence it is that always almost in the Proverbs, where duty to the Father is pressed, the Mother is also named with him, to show that Children should not think that less respect is due to the Mother than to the Father; yea, sometimes the Mother is prefixed to the Father, as Lev. 19.3. Ye shall fear every man his Mother and his Father, which is done to meet with the humour of many who are ready to lessen their duty to their Mother, and therefore we are called to it even in her old age, Prov. 23.22. and to guard against despising of her then, which is too readily and frequently incident. Thus doth the Lord provide in his word against our corruption, which is ready to take advantage of debording and outbreaking at the weakest part.
If it be asked here, Why the mo •her is added? Answ. 1. Because although the mother be not so qual •fied for the rule and government of the Children, yet she is no less intituled to their acknowledgment and this parental honour by the labour, toil, and tenderness of their birth and education, and ⟨p. 314⟩
If it be further asked, Why all Superiors, yea all Neighbours, are spoken of as Fathers and Mothers? Answ. These reasons are obvious from the scope: It is 1. to show that the duties of this Command are mutual amongst all relations, it giveth Superiors their due, yet so as that it teacheth them also how to carry toward their Inferiors, that is, to be Fathers to them; and that the relation necessarily implieth a mutual tie; therefore this Command doth not only direct inferiors in their duty towards Superiors, but also Superiors in their duty to their Inferiors. 2. They get this name to make their subjection to each other, and their mutual relations and duties the more sweet and kindly, when the subjection is to be given as by a Son to a Father, and when it is exacted and expected as by a Father from a Son; which consideration should be a kindly motive to all mutual duties, and also an inducement to hide infirmities, and to construct tenderly of failings. And thus the denomination of the natural ⟨p. 315⟩relation seems to be borrowed, to establish and strengthen the positive Relation, which of its self is not so binding of the Conscience by Nature's light. So much for the Object of this Duty.
If it be further asked, Why all Superiours, yea all Neighbours, are spoken of as Fathers and Mothers? Answ. These reasons are obvious from the scope: It is 1. to shew that the duties of this Command are mutual amongst all relations, it giveth Superiours their due, yet so as that it teacheth them also how to carry toward their Inferiours, that is, to be Fathers to them; and that the relation necessarily implyeth a mutual tye; therefore this Command doth not only direct inferiours in their duty towards Superiours, but also Superiours in their duty to their Inferiours. 2. They get this name to make their subjection to each other, and their mutual relations and duties the more sweet and kindly, when the subjection is to be given as by a Son to a Father, and when it is exacted and expected as by a Father from a Son; which consideration should be a kindly motive to all mutual duties, and also an inducement to hide infirmities, and to construct tenderly of failings. And thus the denomination of the natural ⟨p. 315⟩relation seems to be borrowed, to establish and strengthen the positive Relation, which of its self is not so binding of the Conscience by Nature's light. So much for the Object of this Duty.
As to the 2. Why the Lord hath in so short a sum particularly set down our duty to others, as well as to himself, and shewed how every one should carry towards another: We would speak to it the rather, that there are six commands in the second Table, and but •our in the first Table, and the •ords commending the duties of the se •ond Table hath said, the second is like unto the first, because he would have it in our car •ful observance going along with the first, And the Apostles ⟨p. 308⟩as well as the Lord, in pressing holiness, do ordinarily instance in the duties of the second Table, as Luke 10.26. What is written in the Law? how readest thou? M •th. 5.27. thou shalt not commit Adultery, &c. Rom. 13.8, 9 10. Jam. 2.8.11. &c. And the reasons of it may be these: 1. To teach his people that it is his will, that they should be holy in all manner of conversation; therefore there is no piece of duty called for, but it is comprehended in a command, even the least thing, eating, drinking, and whatsoever they do, 1 Cor. 10.31. 1 Pet 1.15, 16. he would have them careful to be holy not only in the Church, but also in the Market, in the shop, at home, abroad, not only in prayer, but at the plough, &c. 2. To hold out the great extent of holiness, or what holiness he requireth in his people; It was a great mistake in the Pharisees, that they placed the main part of Religion in the performance of external duties of the first Table; whereas the Lord layeth both Tables together, to tell that they must march up together in our practise, and that it will not be Holiness in it's self, and in Gods account to perform the one without the other: 3. Because the Lord would have his Law a perfect Rule, that the man of God might be perfect, throughly furnished to every good word and work. 2 Tim. 3.17. therefore is the second Table given, that vve may know how to vvalk towards others as vvell as towards God, that Masters may know their duty, Servants theirs, &c. and that none are left to an arbitrariness therein, but that all are tyed to a Rule: 4. Because men are ready to slight holiness in reference to the second Table; hence there vvill be some kind of awe of God on men, in reference to the duties of the first Table, so that they dare not altogether neglect prayer, hearing the word, &c.
For helps to understand the commands of the second Table, we may consider these four Scriptures, which will hold out so many rules for that end: The 1. and principal one is Mat. 22.39. Thou shalt love thy Neighbour as thy self, which sheweth that there should be a warmness of affection in us to our neighbour opposite to hatred (Levit. 19.17, 18.) revenge, malice, inward grudging; and no doubt this warmness of love, making a man measure his duty to others by the love he hath to himself, will notably help to understand and observe all the duties of the second Table. The 2. i • Mat 7.12 Therefore all things, whatsoever ye would that men should do to you, do ye even so to them, which is a rule of general equity and is opposite to partiality and self-love, which undermineth all the duties of the second Table; and this is of a general and universal extent, ⟨p. 312⟩to all persons and things, such as buying and selling, to duties betwixt man and wife, neighbour and neighbour, Master and Servant, &c. The 3. is Philip. 2.4. Look not every man on his own things, but every man also on the things of others, a notable effect of love, not only to wish well to our neighbours, but to seek and procure their good, and it is opposite to selfishness and regardlesness of the good of others, if we be well our selves. The 4. is Rom. 12.10. Be kindly affectionate one to another with brotherly love in honour preferring one another, be kindly to, and manifest your esteem of, your Neighbour, not in a complementing way, but really and heartily, which by James is called the fulfilling of the Law, and by the Apostle John, the old and new commandement, wherein there is more Religion then many are aware of, more then in knowledg, speculations and empty notions; but oh! How short are we in these more common duties, that lye, as it were, among our feet? We come now to the Fifth command, which is the first of the second Table, and it containeth 1. a precept. 2. a Promise, and so it is called by the Apostle Ephes. 6.2. the first Command with promise, which must be upon one of these grounds, either i. because it is the first command that hath a particular promise, that promise in the Second command being general and applicable (as it is actually applyed there) to all the commands, or 2, because this is the first command of the second Table;
In the precept we are 1. To consider the Object, Father and Mother: 2. The Duty, honour. 1. Again, concerning the first, it is to be considered that this Command in its scope respecteth ⟨p. 313⟩the duty that we owe to all Relations, whether they be above us, inferiour to us, or equal with us: This is clear from Christs summing all the second Table, and consequently this command with the rest, in that comprehensive general. Thou shalt love thy Neighbour as thy self; and therefore our Neighbour in general must be the object of this Command, as well as of the rest, and so it taketh in all the duties of honour that every one oweth to another, whatever be their place; there is a duty of honour and respect called for from every one to every one: And so Eph. 5.22. it is pressed upon Wives toward their Husbands; and 1 Pet. 3.7. upon Husbands towards their Wives, which must be comprehended here: Thus Father and Mother are here to be largely and synecdo •h •cally understood, one sort of Relations being in a figurative manner put for all the rest. 2. Under them are comprehended all Superiours for place, in Church or Common-wealth, who in Scripture get the Title of Fathers, as Magistrates, Supreme and Subaltern, Ministers and all Church-Officers, Teachers, Overseers, and all in the place of Fathers, 1 Cor. 4.15. yea, they who are to be esteemed, as such for gifts of Learning, Wisdom, Grace and Piety, Acts 7.2. or for their worldly means and outward estate, as Joseph was, Gen. 45.8. or for their age, and the reverence due to them on that account, 2 Kings 2.12. in a word, any sort of em •nencie putteth one in that roll of Fathers largely taken, though they be not properly such. 3. We are called in the first place to look to the duties of this relation, as it is domestick, such as of a Master over the Servant, of a Husband over the Wife, &c. and then cometh the carriage of one toward another in general, and though most properly the duties of Parents, mediate or immediate, over their Children or Nephews, be here pointed at, which is most literal, yet the former also is included, all particulars of that kind being by a figure comprehended under one.