A37049:1118
A37049:1118
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.
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 Psalm 15. it is the property of an accurate vvalker, not to take up an evil report against his Neighbour, even vvhen 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 vve should love him as our selves, but in giving respect and honour, vve 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.
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 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.
1. They exceed in it when themselves are proposed as the end of their own actions, as it is 2 Tim. 3.2. when their own things sway more with them, and are sought more by them then 1. the things of God, to which the first place is always due; and 2. then public things, and the things of others, even in the cases wherein these do require the preference.
1. They exceed in it when themselves are proposed as the end of their own actions, as it is 2 Tim. 3.2. when their own things sway more with them, and are sought more by them then 1. the things of God, to which the first place is alwayes due; and 2. then publick things, and the things of others, even in the cases wherein these do require the preference.
2. When it is terminated on the wrong object, as when they run out in the immoderate pursuit of bodily and temporal things, caring more, if not only, for the body, neglecting the better part.
3. When it is laid out for the pleasing of corrupt self, and the making of provision for the Flesh to fulfil its Lusts, Rom. 13.14. Self-love under these considerations is corrupt, and •o be guarded against.
Answ. 2. Self-love, or love to our self, is allowable when qualified with the following properties. 1. When it is subservient and subordinate to higher ends, and can hazard it self, and deny it self for Gods honour, for a public good, yea, and in some cases, out of respect to the good of others also, so a righteous man should, and when at himself, will do much, though with his own hazard, for a Christian friend, for the safety or edification of the Godly, or in defence of ⟨p. 321⟩the interest of Christ. 2. When it is drawn out after spiritual things, and it's on these mostly that pains are taken, as how to grow in grace, to have a good conscience, to have the soul saved, sin mortified, &c. 3. When outward things are desired for the former ends, as when we pray, Give us this day our daily bread, that we may promove these ends, being willing to want them when they may not stand with these ends, & desiring life, means, &c. in so far only, as they may be useful for the attainment of them. As the first self-love marreth duties to God, and thwarteth with them; so the second advanceth them and swayeth strongly, yet sweetly to them.
Answ. 2. Self-love, or love to our self, is allowable when qualified with the following properties. 1. When it is subservient and subordinate to higher ends, and can hazard it self, and deny it self for Gods honour, for a publick good, yea, and in some cases, out of respect to the good of others also, so a righteous man should, and when at himself, will do much, though with his own hazard, for a Christian friend, for the safety or edification of the Godly, or in defence of ⟨p. 321⟩the interest of Christ. 2. When it is drawn out after spiritual things, and it's on these mostly that pains are taken, as how to grow in grace, to have a good conscience, to have the soul saved, sin mortified, &c. 3. When outward things are desired for the former ends, as when we pray, Give us this day our daily bread, that we may promove these ends, being willing to want them when they may not stand with these ends, & desiring life, means, &c. in so far only, as they may be useful for the attainment of them. As the first self-love marreth duties to God, and thwarteth with them; so the second advanceth them and sweyeth strongly, yet sweetly to them.
Again, This Command is the first in order of the second Table, and is peculiarly backed with a promise, to show the concernment of the duty called for, the scope of it being to regulate that respect which each one oweth to another, that they may give each other due honour as the first effect of love, and the great band of all the other commands and enjoined duties of the second Table, God being pleased to provide for that respect and honour that is due from one man to another, as well as for the security of their persons and estates, yea, in some respect he preferreth this Command, to wit, that one hurt not another in their honour and estimation to these other relating to their persons and estates, and therefore he requireth honour in the first place, and afterward enjoineth the duties of not killing, not stealing, &c.
Again, This Command is the first in order of the second Table, and is peculiarly backed with a promise, to shew the concernment of the duty called for, the scope of it being to regulate that respect which each one oweth to another, that they may give each other due honour as the first effect of love, and the great band of all the other commands and enjoyned duties of the second Table, God being pleased to provide for that respect and honour that is due from one man to another, as well as for the security of their persons and estates, yea, in some respect he preferreth this Command, to wit, that one hurt not another in their honour and estimation to these other relating to their persons and estates, and therefore he requireth honour in the first place, and afterward injoyneth the duties of not killing, not stealing, &c.
And although every man doth love respect and estimation among others, yet there is nothing wherein more liberally and even prodigally men encroach upon one another, then by the neglect and denial of this duty, and by the contrary sin, though it be most directly opposite to love, and that general equity commanded, whereby we should Do to others as we would have them to do to us. Therefore we conceive the Lord hath preferred this to the other five Commands, and hath so backed it with a promise, and also set it down positively, Honour thy Father, &c. for this end, that we may know it is not enough not to despise them, if they be not also positively honoured by us, even as it is not enough, not to profane the Lords day by common and unnecessary works, if we do not positively sanctify it: And it is not for nought that this duty is ⟨p. 322⟩so much pressed, being a main bond of Christian and Civil Fellowship, keeping folks within the just bounds and limits which God hath set unto them.
And although every man doth love respect and estimation among others, yet there is nothing wherein more liberally and even prodigally men incroach upon one another, then by the neglect and denyal of this duty, and by the contrary sin, though it be most directly opposite to love, and that general equity commanded, whereby we should Do to others as we would have them to do to us. Therefore we conceive the Lord hath preferred this to the other five Commands, and hath so backed it with a promise, and also set it down positively, Honour thy Father, &c. for this end, that we may know it is not enough not to despise them, if they be not also positively honoured by us, even as it is not enough, not to prophane the Lords day by common and unnecessary works, if we do not positively sanctifie it: And it is not for nought that this duty is ⟨p. 322⟩so much pressed, being a main bond of Christian and Civil Fellowship, keeping folks within the just bounds and limits which God hath set unto them.
If it be asked, What this duty of honouring our Neighbour doth include? Answ It doth include these five things; 1. Respect to our Neighbours person; 2. to his place; 3. to his qu •lifications, either as he is furnished with natural or moral abilities, or as he is gracious; 4. to his accidental furniture in externals, as riches, credit with others, &c. so David honoured Nabal; 5. in respect of mens actions as they deserve, or as they have done, or achieved any thing whereby good cometh, or may come to the Church or Commonwealth. Honour includeth the giving respect to our Neighbour in all these.
If it be asked, What this duty of honouring our Neighbour doth include? Answ It doth include these five things; 1. Respect to our Neighbours person; 2. to his place; 3. to his qu •lifications, either as he is furnished with natural or moral abilities, or as he is gracious; 4. to his accidental furniture in externals, as riches, credit with others, &c. so David honoured Nabal; 5. in respect of mens actions as they deserve, or as they have done, or atchieved any thing whereby good cometh, or may come to the Church or Commonwealth. Honour includeth the giving respect to our Neighbour in all these.
If it be asked, If and how honour differeth from love? Answ. It differeth from love, in that love properly considereth men more generally, as they are capable of good, which we wish unto them: but this considereth them more particularly, as so and so qualified, and having such and such things in them deserving respect; for honour being a bearing of testimony to something worthy of respect in such a one, it doth first consider what is worthy of honour in the person, that so it may bear a testimony truly, according as it findeth ground.
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, ⟨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 alwayes 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 complacencie in them on that account.