A37049:1110
A37049:1110
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.
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;
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;
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
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.
The Duty itself here called for, is honour, which is also largely to be understood, both as it taketh in the inward esteem of others in our heart, and also the evidencing of this in outward expressions in our conversation: For by this Command it appeareth that there is, 1. Some eminency in every man; 2. That every one should observe that and honour it in another; What is it then to honour them? It is not to complement them, and only seemingly to reverence them, but it consisteth especially in these, 1. In observing and acknowledging what is eminent in any for nature, grace, station, or other accidental things, and if there appear no more in a man, yet as he beareth any thing of Gods Im •ge, or is a Christian and Member of Christs Church, he is thus to be honoured. 2. There ought to be an esteem of him, and we should really have an honourable account of him, and that in some respect beyond our selves in some one thing or other. 3. It lieth much in love, and kindly or affectionate reverence, as is hinted Rom. 12.10. 4. It taketh in obedience according to our stations, flowing from a disposition of heart to obey, Heb. 13.17. 5. It reacheth both to the thought of the heart, and to our secret carriage, there should not be in our secret chamber any despising or wishing ill to him, Eccles. 10.20. 6. It comprehendeth a holy fear and awe that should be joined with it, Lev. 19.3.
The Duty itself here called for, is honour, which is also largely to be understood, both as it taketh in the inward esteem of others in our heart, and also the evidencing of this in outward expressions in our conversation: For by this Command it appeareth that there is, 1. Some eminencie in every man; 2. That every one should observe that and honour it in another; What is it then to honour them? It is not to complement them, and only seemingly to reverence them, but it consisteth especially in these, 1. In observing and acknowledging what is eminent in any for nature, grace, station, or other accidental things, and if there appear no more in a man, yet as he beareth any thing of Gods Im •ge, or is a Christian and Member of Christs Church, he is thus to be honoured. 2. There ought to be an esteem of him, and we should really have an honourable account of him, and that in some respect beyond our selves in some one thing or other. 3. It lyeth much in love, and kindly or affectionate reverence, as is hinted
Honour being thus fixed in the heart, it is to be expressed 1. In words, by respective and reverent speaking and giving answers, or making suits; Sarah called her Husband Lord, 1. Pet. 3.6. 2. It is expressed in gestures, by bowing, rising up, keeping silence sometimes before others, Job 29. not answering again, Tit. 2.9. saluting, &c. Col. 4.15. 3 In deeds, by obedience and testifying respect that way which is generally called gratitude, therefore obedience to Parents, Eph. 6.1. is drawn from this Command, which presseth obedience upon men according to their relations. 4. In our means, communicating thereof when it is called for; so tribute to ⟨p. 316⟩whom tribute is due, Rom 13.7. and double honour to the Elders that rule well. 1 Tim. 5.17. according to the acceptation of honour used in that precept, Honour the Lord with thy substance, Prov. 3.9. 5. In our Prayers for them, 2. Tim. 2.1. 6. In covering their infirmities, Gen. 9.21, 22.
Honour being thus fixed in the heart, it is to be expressed 1. In words, by respective and reverent speaking and giving answers, or making suits; Sarah called her Husband Lord, 1. Pet. 3.6. 2. It is expressed in gestures, by bowing, rising up, keeping silence sometimes before others, Job 29. not answering again, Tit. 2.9
As the breaches of this Command may be easily gathered hence, as being opposite to these, so this rule is always to be carried along in practice, that this honour and obedience must be still in the Lord; that is, there must be a reserving to the Lord his due, for God is the supreme F •ther, and all our re •pect to under-fathers of the flesh is to be subordin •te to the Father of Spirits, Heb. 12 9. so as he may have the first place for whose cause we give reverence to them and so that word is still true, Acts 4.19 It is better to obey God then man; m •n is only to be obeyed in the Lord, Ephes 6 1. And thus refusing to comply with unjust comman •s, i • not d obedience to Parents, but high obedience to God, the re •usal being conveyed respectfully and after the due m •nner.
As the breaches of this Command may be easily gathered hence, as being opposite to these, so this rule is alvvayes to be carried along in practice, that this honour and obedience must be still in the Lord; that is, there must be a reserving to the Lord his due, for God is the supreme F •ther, and all our re •pect to under-fathers of the flesh is to be subordin •te to the Father of Spirits, Heb. 12 9. so as he may have the first place for vvhose cause vve give reverence to them and so that vvord is still true, Acts 4.19 It is better to obey God then man; m •n is only to be obeyed in the Lord,
Again, the branches of this Command are exceed •ng large; two things by it are especially called for, 1. Love, 2. Honour, and whatever is opposite to and inconsistent with these, i • a breach of this Command; wherein we are to observe 1. The object of our love and respect, it is all men, 1 Pet. 2.17. Honour all men; love the Brotherhood; our Neighbour here in the largest sense comprehending all men. 2. Consider that the act of love and honour that is required is most intense, we must love our Neighbour as our self, and this reacheth f •r. 3. Consider that it taketh in all that is our Neighbours, his name, fame, credit, and estate, &c. but especially love to his salvation, because in this mostly doth his concernment lye. 4. It taketh in all midses or means that are for his true honouring, or the vindicating of his name when he is defamed; hence Psalm 15. it is the property of an accurate walker, not to take up an evil report against his Neighbour, even when it i • brought to him and laid before him. 5. Yet there is a difference to be observed in the putting forth of our love and test •fying of our respect; for we should love him as our selves, but in giving respect and honour, we are to prefer others to our selves: to love our Neighbours as our ⟨p. 317⟩selves, importeth the kind and reality of our love, we are to love him no less truly then our selves (for we also come in here as the objects of our own love) but we are some way to honour him beyond our selves.
Again, the branches of this Command are exceed •ng large; tvvo things by it are especially called for, 1. Love, 2. Honour, and vvhatever is opposite to and inconsistent vvith these, i • a breach of this Command; vvherein vve are to observe 1. The object of our love and respect, it is all men, 1 Pet. 2.17. Honour all men; love the Brotherhood; our Neighbour here in the largest sense comprehending all men. 2. Consider that the act of love and honour that is required is most intense, vve must love our Neighbour as our self, and this reacheth f r. 3. Consider that it taketh in all that is our Neighbours, his name, fame, credit, and estate, &c. but especially love to his salvation, because in this mostly doth his concernment lye. 4. It taketh in all midses or means that are for his true honouring, or the vindicating of his name vvhen he is defamed; hence
If it be asked, How can that be? 1. That one should love all men? Should we love them all alike and equally? And 2. ought we to prefer every man to our selves?
To the former we say 1. This Command requireth, as to the object, that we love all men, excluding none from our love, good or bad (while they are within the roll of men, capable to be prayed for) friend or enemy, for we should love them that hate us, and bless them that curse us. 2. As to the main things desired, or the subject matter of our wishes for them, our love should be alike toward all; our love being a willing of good to others, we should desire the greatest good to all men, that is, peace with God, Christ, Heaven, Sanctification, Repentance, &c. that lead to it, there is here no inequality, nor two Heavens, a gre •ter and a lesser to be the subject matter of our wishes and desires. 3. If we consider our love as to the act of loving in the kind of it, it is equal, we being called to love sincerely, cordially, and with the whole heart, perfectly, every man.
If ye ask then, Wherein is there any difference allowed? Answ. If we consider 1. The effects of this Love, they may and ought to be more manifested towards one then another; we are to pray more for one then another; to communicate and to distribute more to one then to another, according to the opportunities we have, and according to the particular relations and callings that God putteth us in; for beside our general relation to all men, we have particular relations to some beyond others; hence may a man do more for his Children, and these of his own house, then for others; so may we pray for some men more and oftener, as their necessity is concerned, and as they may be more useful. 2. In respect of frequency, our Love may and ought to vent it self more frequently towards some then others, and so it differeth from that general Love we owe to all. 3. In respect of sympathy, we are to be more touched with the hurt and hazard of some, and more sensibly desirous of their good then of that of others, ⟨p. 318⟩and so our love ought to affect us more, and stir more sensibly in reference to some then others, as in the case of a woman toward her Child, and of one dear friend to another; such was the sympathy between Jonathan and David, who though they loved many others, yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them, good and evil; this may arise from natural relations, particular obligations, mutual familiarity, and other special grounds. 4. According to the diversity of concurrent circumstances, we may sometimes wi •• temporal good to one, and sometimes temporal rods to another; providing always it be out of a true desire of, and respect to their spiritual good. 5. In respect of compla •encie and delight accompanying the act of loving there may be a difference; for there may be much more delight and satisfaction in loving one then another, as there appeareth more of holiness in one then another; so godly men love even natural men, if of good parts, civil and friendly, more then others that a •e destitute of such qualifications; but if men be also gracious, they not only love them the more, but also acquiesce the more, and have the greater complacency in them on that account.
If ye ask then, Wherein is there any difference allowed? Answ. If we consider 1. The effects of this Love, they may and ought to be more manifested towards one then another; we are to pray more for one then another; to communicate and to distribute more to one then to another, according to the opportunities we have, and according to the particular relations and callings that God putteth us in; for beside our general relation to all men, we have particular relations to some beyond others; hence may a man do more for his Children, and these of his own house, then for others; so may we pray for some men more and oftner, as their necessity is concerned, and as they may be more useful. 2. In respect of frequencie, our Love may and ought to vent it self more frequently towards some then others, and so it differeth from that general Love we owe to all. 3. In respect of sympathy, we are to be more touched with the hurt and hazard of some, and more sensibly desirous of their good then of that of others,
If it be asked from whence these differences, as to the effects of our love do slow? Answ. They may arise 1. From natural relations; 2. From the d •fference that is among men in their carry ages, humours, and such like, as they are less or more ingaging; 3 From ex •ernal circumstances, of acquaintance, familiarity, or particular engagements; 4. From favours, so men may love their benefactors more (in the forementioned sense) then others; 5. From civil relations and interests; 6. They may arise from a religious and christian interest and relation, so we are to love the godly, not only more then other men in the world, but also we are to love them 1. on another account than we love others, to wit, because they are such, because they are true members of the same body, are loved of God, and have his image shining in them: 2. With more delight and acquis •ing complacency, as David doth, Psal. 16.3. 3 There should be another way of venting our love to them then to others, both in spiritual and temporal ⟨p. 319⟩things; thus loving the Brotherhood is distinguished, 1 Pet. 2.17. from loving or honouring all men; so also the household of faith, Gal. 6.10. is especially to be consid •red in our love.
If it be asked from whence these differences, as to the effects of our love do slow? Answ. They may arise 1. From natural relations; 2. From the d •fference that is among men in their carri •ges, humours, and such like, as they are less or more ingaging; 3 From ex •ernal circumstances, of acquaintance, familiarity, or particular ingagements; 4. From favours, so men may love their benefactors more (in the forementioned sense) then others; 5. From civil relations and interests; 6. They may arise from a religious and christian interest and relation, so we are to love the godly, not only more then other men in the world, but also we are to love them 1. on another account than we love others, to wit, because they are such, because they are true members of the same body, are loved of God, and have his image shining in them: 2. With more delight and acquis ing complacencie, as David doth,
If it be asked then, How differeth love to the godly from common love? Answ. That there is a difference, is clear from the forec stead Scriptures, Psal. 16.3. 1 Pet. 2.17. and from 2 Pet. 1.7. where brotherly kindness is distinguished from charity: In a word then, it differeth 1. In it's acquiescing complacency, though there may be some sort of complacency comparatively in others, yet simply and properly it is to be exercised toward the godly. 2. It is on another account as is said, to wit, as they are loved of God, love to them runneth in another channel, and hath another spring and rise, Matth. 10. ult. 3. It should be in a more high and intense degree, as to its exercise, because God is more concerned in them; and though good should be done to all, yet especially to this household of Faith. And the manifestation of our love even towards the godly may be less or more, according as less or more of God appeareth in them, or in their way.
If it be asked then, How differeth love to the godly from common love? Answ. That there is a difference, is clear from the forec •ted Scriptures, Psal. 16.3. 1 Pet. 2.17. and from 2 Pet. 1.7. where brotherly kindness is distinguished from charity: In a word then, it differeth 1. In it's acquiescing complacencie, though there may be some sort of complacencie comparatively in others, yet simply and properly it is to be exercised toward the godly. 2. It is on another account as is said, to wit, as they are loved of God, love to them runneth in another channel, and hath another spring and rise, Matth. 10. ult. 3. It should be in a more high and intense degree, as to its exercise, because God is more concerned in them; and though good should be done to all, yet especially to this houshold of Faith. And the manifestation of our love even towards the godly may be less or more, according as less or more of God appeareth in them, or in their way.
If it be further asked? How we can love wicked men, and if their being such should not mar our love to them? Answ. We speak not here of such as are debarred from the prayers of the people of God, and who are known to have sinned the sin which is against the Holy Ghost; nor do we speak indefinitely of final enemies, these (according to all) being excluded from our love: But we say that other particular wicked men, as to their persons (whatever hatred we may bear to their evil deeds) are to be loved in the forementioned sense, yet their wickedness may 1. mar complacency in them, that they cannot, nor ought not to be delighted in, nor with pleasure conversed with. 2. It may mar the effects of love in the evidences and manifestations of them, for that Christians may, yea, and sometimes should keep up all or most testimonies of it from some, is clear from the Apostles direction enjoining the noticing of some, that they may be ashamed, 2 Thess. 3.14. 3. It may mar love in ordering its exercises, yea, and occasion the seemingly contrary effects, as their wishing for, and doing of some things temporally adverse and cross to them, for their greater shame and humiliation, as is evident ⟨p. 320⟩in the Psalmists prayer, Psalm 83.16. Fill their faces with shame, that they may seek thy name, O Lord: so some out of love are to be corrected, yea punished temporally, yet with a desire of, and respect to their eternal welfare.
If it be further asked? How we can love wicked men, and if their being such should not marr our love to them? Answ. We speak not here of such as are debarred from the prayers of the people of God, and who are known to have sinned the sin which is against the Holy Ghost; nor do we speak indefinitely of final enemies, these (according to all) being excluded from our love: But we say that other particular wicked men, as to their persons (whatever hatred we may bear to their evil deeds) are to be loved in the forementioned sense, yet their wickedness may 1. marr complacencie in them, that they cannot, nor ought not to be delighted in, nor with pleasure conversed with. 2. It may marr the effects of love in the evidences and manifestations of them, for that Christians may, yea, and sometimes should keep up all or most testimonies of it from some, is clear from the Apostles direction enjoyning the noticing of some, that they may be ashamed,
If it be yet asked, If, and how, one is to love himself? Answ. Self-love is so connatural to us, that in effect it is the mediate result of our sense of life, and consequently the very relish and endearment of all enjoyments, the spring of self-preservation, and the best measure pointed out by our Lord himself, of the love and duty that we owe to others, which as it is the mean whereby we taste and see that God is good, and how great his goodness is to us, so it ought principally to refer it self, and all its pleasing objects, to him as the fountain of all, who is indeed Love; but yet it is that wherein ordinarily men do much exceed, as especially these following ways.
If it be yet asked, If, and how, one is to love himself? Answ. Self-love is so connatural to us, that in effect it is the mediate result of our sense of life, and consequently the very relish and endearment of all enjoyments, the spring of self-preservation, and the best measure pointed out by our Lord himself, of the love and duty that we owe to others, which as it is the mean whereby we taste and see that God is good, and how great his goodness is to us, so it ought principally to referr it self, and all its pleasing objects, to him as the fountain of all, who is indeed Love; but yet it is that wherein ordinarily men do much exceed, as especially these following wayes.
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.