A37049:1129
A37049:1129
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.
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 it be asked, Whether outward expressive evidences of honour are always to be given to the persons honoured? Answ. Although indeed in honouring of God there needeth not always an external expressive evidence of it; as for instance, a man may in the crowd of company honour God by ejaculatory Prayer without such external expression, as Nehemiah did in the presence of the King and Queen, cap. 2. v. 4. yet honour given to others must not only have the acknowledging of something worthy of estimation within, that it degenerate not into distimulation, as the ordinary complementing strain doth, but must also have expressions without, to bear witness unto that which is within, in gesture, words, or otherwise, as men are called to the giving of them.
If it be asked, Whether outward expressive evidences of honour are alwayes to be given to the persons honoured? Answ. Although indeed in honouring of God there needeth not alwayes an external expressive evidence of it; as for instance, a man may in the croud of company honour God by ejaculatory Prayer without such external expression, as Nehemiah did in the presence of the King and Queen, cap. 2. v. 4. yet honour given to others must not only have the acknowledging of something worthy of estimation within, that it degenerate not into distimulation, as the ordinary complementing strain doth, but must also have expressions without, to bear witness unto that which is within, in gesture, words, or otherwayes, as men are called to the giving of them.
If it be asked, What honour doth import, and what may ⟨p. 323⟩be comprehended under it? Answ. Under honour are comprehended, 1. Charitable constructions of mens actions, whereby what is doubtful is exponed to the best: It will not, nor ought not, I grant, determine a man to esteem every man gracious whom he knoweth not to be profane, nor every thing to be truth spoken by him which he knoweth not to be false: But 1. it will keep a man from running into the extreme of contrary judging of him as wicked, false, carnal, natural, graceless (a lamentable ill amongst even good people, too ready often to give such designations and epithets to their Neighbours, whether inferior or superior to them, on very little ground, and sometimes to persons, who, without breach of charity, may be supposed for true Religion, not to be much, if any thing at all, short of themselves) or such an one as some may call him, even though he know nothing of his goodn •s •, yet because he knoweth not his evil, he forbeareth to conclude so harshly of him. 2. It will make him live with him as (to him at least) negatively gracious, and accept of what he saith for truth, not knowing any thing to the contrary, in so far as Christian prudence will permit him; and thus far a charitable construction will lead us in reference to our Neighbour, for we are not bound positively without ground to determine a thing to be right or wrong, or a man gracious or wicked when we have not certain knowledge, and so may be deceived; but we ought to walk with men whose hypocrisy and dishonesty we know not, as with good and honest men, yea, even where some slips or escapes are to be found. 2. Honour comprehendeth and taketh in humility so far as it respecteth and relateth to a humble carriage amongst men, which is a grace moderating a man so, that he preferreth not himself inordinately to others, either in respect of place or parts, or other such like grounds, which Christ commendeth in the Gospel, and enjoineth that men should not love the uppermost rooms, or first salutations, but seek to prefer others, and be to their own honour as weaned children, or new-born babes, Matth. 18 3▪ readier to serve a •d give honour to others, then desirous of service and honour from them, and this not in complement, but in reality. 3.
It taketh in esteem of others, and vindicating of their name and ⟨p. 324⟩fame, that they may be accounted of, and be in good repute with others; endeavouring their vindication then most when they are wronged; seeing a good name is so essential a part of honour, Eccles. 7.1. 4. It taketh in praise which is the commendation of a fact praise worthy, or of such and such laudable things, bestowed on the person by God. 5. Gratulation and rejoicing at another's good, as if it were our own. 6. It taketh in mercy and communication by way of charity to others.
It taketh in esteem of others, and vindicating of their name and ⟨p. 324⟩fame, that they may be accounted of, and be in good repute vvith others; endeavouring their vindication then most vvhen they are vvronged; seeing a good name is so essential a part of honour, Eccles. 7.1. 4. It taketh in praise vvhich is the commendation of a fact praise vvorthy, or of such and such laudable things, bestowed on the person by God. 5. Gratulation and rejoycing at anothers good, as if it vvere our own. 6. It taketh in mercy and communication by vvay of charity to others.
Now all these effects of honour are to be drawn forth according to the stations we are in, and the relations we sustain, and as we stand in reference to oath ••• according to their stations and relations, of husband, wife, servant, master, son, father, friend, &c. And no doubt more even of this outward respect would contribute not a little to our hearty and comfortable living together.
Now all these effects of honour are to be drawn forth according to the stations we are in, and the relations we sustain, and as we stand in reference to oth ••• according to their stations and relations, of husband, wife, servant, master, son, father, friend, &c. And no doubt more even of this outward respect would contribute not a little to our hearty and comfortable living together.
These being some of the commanded duties, the contrary vices are prohibited, as 1. Rash judging, taking up a prejudice upon unsure grounds that will not bear such a thing; and this may be either a weakness proceeding from ignorance, or a prejudice slowing from malice at the mans person, which is more readily inclined to construe so and so of such a man and his Actions then of another: The first may be removed, and the person faulty in it will be desirous to have it removed, and will esteem more of the person mistaken, when it is removed, as Eli did of Hannah 17. 1 Sam. 1.17. The second is hardly removed and admitteth not of the mean which may remove it, leaving no room for information, Apology, Vindication, &c. 2. Pride and Presumption are condemned here, Pride whereby one with Diotrephes affecteth the preheminency, a higher office or precedency in the same office, the first salutation, the highest room at Table, &c. Presumption, whereby a man is ready to undertake something above his ability, as if he were more fit and able for it then indeed he is; even as on the contrary Pusillanimity is a scarring to reach to, and adventure upon, what a man is able for, and called to. 3. Vanity or vain Glory, much blazing abroad our own good actions, or delighting to have them known to others, that they may blaze them. 4. Ostentation making show of what good is in ⟨p. 325⟩us, and following what is good for that end, and in such a way as it may be taken notice of by men, as the Pharisees, who only sought their own glory in their prayers and alms. 5. Envy, which is a grief and sadness for the honour of another, that such a good Turn should fall in his hand, or that he should be honoured, followed or respected, as if his being honoured and preferred did detract from their own credit and honour; it differeth from fear, which is a sadness that an Enemy is preferred, because they may suffer and be in hazard from him; this Envy floweth principally from pride, whereby folks would monopolize all honour, and what is honourable unto themselves, and are grieved when it is not so, a manifest fruit of the flesh, Gal. 5.21. and a prime and most destructive enemy to Graces, and yet very rife in this hypocritical age, and much incident to religious folks, especially to Ministers and persons of gifts;
These being some of the commanded duties, the contrary vices are prohibited, as 1. Rash judging, taking up a prejudice upon unsure grounds that will not bear such a thing; and this may be either a weakness proceeding from ignorance, or a prejudice slowing from malice at the mans person, which is more readily inclined to construe so and so of such a man and his Actions then of another: The first may be removed, and the person faulty in it will be desirous to have it removed, and will esteem more of the person mistaken, when it is removed, as Eli did of Hannah 17.
an ambitious humour, coveting to excel and darken all that are about them, when as it were much more Christian and congruous for a man to whom God may have given more then he hath done to others, selfdenyedly to veil, and studiously to obscure himself in some Cases, least he sadden or Eclipse others, or draw more Observation to himself. 6. Emulation, which is a seeking to go beyond another in esteem, not from any love of virtue, but only out of an envious desire of having the preeminence of such a person, of out-stripping him, and of bearing him down in his reputation; it followeth on the former. 7. Detraction, a vice whereby men underhand whisper what may be to the dishonour of another, even though it be a truth, using insinuations, and such a manner of seeming respect to the detracted, as may make the blot and infamy to stick, as when many commendations are given • man, not out of any respect to him, but to make some reproach cast upon him go down the better, and be the more easily believed▪ as coming from such a one who respecteth and loveth the man; as, he is discreet, of great parts, &c. but, by which but all is overturned, 8. Contention and Strife are also opposite to this command, and any thing whereby, directly or indirectly, mediately or immediately, the fame of our Brother, and his estimation is reflected upon, which are of a large extent. 9. Mocking, disdaining, taunting, ⟨p. 326⟩and such like are plainly against this command and forbidden in it.
an ambitious humour, coveting to excel and darken all that are about them, when as it were much more Christian and congruous for a man to whom God may have given more then he hath done to others, selfdenyedly to vail, and studiously to obscure himself in some Cases, least he sadden or Eclipse others, or draw more Observation to himself. 6. Emulation, which is a seeking to go beyond another in esteem, not from any love of vertue, but only out of an envious desire of having the preheminence of such a person, of out-stripping him, and of bearing him down in his reputation; it followeth on the former. 7. Detraction, a vice whereby men underhand whisper what may be to the dishonour of another, even though it be a truth, using insinuations, and such a manner of seeming respect to the detracted, as may make the blot and infamy to stick, as when many commendations are given • man, not out of any respect to him, but to make some reproach cast upon him go down the better, and be the more easily believed as coming from such a one who respecteth and loveth the man; as, he is discreet, of great parts, &c. but, by which but all is overturned, 8. Contention and Strief are also opposite to this command, and any thing whereby, directly or indirectly, mediately or immediately, the fame of our Brother, and his estimation is reflected upon, which are of a large extent. 9. Mocking, disdaining, taunting,
There are some Questions that do arise from what is said:
1. Quest. If all men should be honoured? Yea, if even wicked men also?
Answ. 1. Wicked men known to be su •h cannot be honoured, as if they were gracious; neither can any place or dignity, merely as such, have what is due and proper to grace attributed to it without guilt, the doing whereof we conceive is that sin reproved by James cap. 2.1. to wit, the accounting of rich men, that were wicked to be more religious then others not so rich, and possibly there may be much guilt of this sin in Titles and Dedications of Books, where the most religious, pious, &c. are often unwarrantably put amongst the Styles.
Answ. 1. Wicked men known to be su •h cannot be honoured, as if they were gracious; neither can any place or dignity, meerly as such, have what is due and proper to grace attributed to it without guilt, the doing vvhereof vve conceive is that sin reproved by James cap. 2.1. to vvit, the accounting of rich men, that vvere vvicked to be more religous then others not so rich, and possibly there may be much guilt of this sin in Titles and Dedications of Books, vvhere the most religious, pious, &c. are often unwarrantably put amongst the Styles.
2. Yet there is a civil honour, which they may get, and we are called to give them upon several accounts, as 1. on the account of their place, if Magistrates, honour to whom honour is due, is in that respect enjoined, Rom. 13.7. 2. Of their relation, if they be Fathers, Mothers, &c. as it is 1 Tim. 6.2. i Pet. 2.3.3. Of their other Qualifications and parts, or on other accounts, yea even on this general account, that they are men having immortal souls, capable of grace, and of being restored to Gods Image, our evidencing of honour to them is called for.
2. Yet there is a civil honour, vvhich they may get, and vve are called to give them upon several accounts, as 1. on the account of their place, if Magistrates, honour to whom honour is due, is in that respect enjoyned, Rom. 13.7. 2. Of their relation, if they be Fathers, Mothers, &c. as it is 1 Tim. 6.2. i Pet. 2.3.3. Of their other Qualifications and parts, or on other accounts, yea even on this general account, that they are men having immortal souls, capable of grace, and of being restored to Gods Image, our evidencing of honour to them is called for.
2. Quest. If rich men should be honoured? Answ. Riches of themselves, and for themselves, are not honourable, neither can they make the Possessor such: But Riches may make one capable of doing more good, and of being more useful in Church and Commonwealth, and consequently of being deservedly honoured; and no doubt a rich man is to be respected, as a steward entrusted with some thing to be employed for the honour of God, and for the good of others; and r aches, when well improved to these ends, they become useful, and therefore in that Case the Possessors of them are to be honoured; but when abused, the person is more vile, so David, at first, honoured Nabal, as a Father, and called himself his Son, but after that his churlishness appeared and discovered ⟨p. 327⟩it self so grossly, there was no such honour due to him, nor given him.
2. Quest. If rich men should be honoured? Answ. Riches of themselves, and for themselves, are not honourable, neither can they make the Possessor such: But Riches may make one capable of doing more good, and of being more useful in Church and Commonwealth, and consequently of being deservedly honoured; and no doubt a rich man is to be respected, as a steward intrusted vvith some thing to be employed for the honour of God, and for the good of others; and r •ches, vvhen vvell improved to these ends, they become useful, and therefore in that Case the Possessors of them are to be honoured; but vvhen abused, the person is more vile, so David, at first, honoured Nabal, as a Father, and called himself his Son, but after that his churlishness appeared and discovered ⟨p. 327⟩it self so grosly, there vvas no such honour due to him, nor given him.
If it be asked, What honour doth import, and what may ⟨p. 323⟩be comprehended under it? Answ. Under honour are comprehended, 1. Charitable constructions of mens actions, whereby what is doubtful is exponed to the best: It will not, nor ought not, I grant, determine a man to esteem every man gracious whom he knoweth not to be prophane, nor every thing to be truth spoken by him which he knoweth not to be false: But 1. it will keep a man from running into the extream of contrary judging of him as wicked, false, carnal, natural, graceless (a lamentable ill amongst even good people, too ready often to give such designations and epithets to their Neighbours, whether inferiour or superiour to them, on very little ground, and sometimes to persons, who, without breach of charity, may be supposed for true Religion, not to be much, if any thing at all, short of themselves) or such an one as some may call him, even though he know nothing of his goodn •s •, yet because he knoweth not his evil, he forbeareth to conclude so harshly of him. 2. It will make him live with him as (to him at least) negatively gracious, and accept of what he saith for truth, not knowing any thing to the contrary, in so far as Christian prudence will permit him; and thus far a charitable construction will lead us in reference to our Neighbour, for we are not bound positively without ground to determine a thing to be right or wrong, or a man gracious or wicked when we have not certain knowledge, and so may be deceived; but we ought to walk with men whose hypocrisie and dishonesty we know not, as with good and honest men, yea, even where some slips or escapes are to be found. 2. Honour comprehendeth and taketh in humility so far as it respecteth and relateth to a humble carriage amongst men, which is a grace moderating a man so, that he preferreth not himself inordinately to others, either in respect of place or parts, or other such like grounds, which Christ commendeth in the Gospel, and enjoyneth that men should not love the uppermost rooms, or first salutations, but seek to prefer others, and be to their own honour as weaned children, or new-born babes, Matth. 18 3▪ readier to serve a •d give honour to others, then desirous of service and honour from them, and this not in complement, but in reality. 3.