A37049:1142
A37049:1142
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. 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.
As to what the Apostle James discourseth cap 2.1.2. certainly he doth not there simply condemn all reverencing of rich men, but the doing of it, 1. On a religious account, and in religious things, 2. When there was only care taken for accommodating them in Assemblies, and no care at all for accommodating poor ones, as if because they were not rich they had been without all interest in the Gospel; the honouring of the one and that jointly with the contempt of the other made the fault. 3. It was condemned by him, because done for an evil end, viz. for flattering of rich men, these reproved by him for doing it, not being single, but selfish in what they did, seeking only their own advantage. 4. The preferring of rich men as, and because, they are such, as more religious then poor ones, who it may be have much more religion then they, is the acceptation of persons condemned here by the Apostle James, to wit, when a rich man is preferred as more godly, and only because more rich, before a poor man, alike godly or more godly then he.
As to vvhat the Apostle James discourseth cap 2.1.2. certainly he doth not there simply condemn all reverencing of rich men, but the doing of it, 1. On a religious account, and in religious things, 2. When there was only care taken for accommodating them in Assemblies, and no care at all for accommodating poor ones, as if because they were not rich they had been without all interest in the Gospel; the honouring of the one and that joyntly with the contempt of the other made the fault. 3. It was condemned by him, because done for an evil end, viz. for flattering of rich men, these reproved by him for doing it, not being single, but selfish in what they did, seeking only their own advantage. 4. The preferring of rich men as, and because, they are such, as more religious then poor ones, who it may be have much more religion then they, is the acceptation of persons condemned here by the Apostle James, to wit, when a rich man is preferred as more godly, and only because more rich, before a poor man, alike godly or more godly then he.
Quest. 3. Wherein consisteth the difference that is betwixt the respect, which is to be given to a good man, and that which is to be given to another, when both are alike in outward things.
Answ. 1. It may be that in outward signs and evidences of respect there be no difference, the one may get as low courtesies as the other. But 2. There is a heart Testimony and respect, such as Paul had in the consciences generally of all, but especially of his gracious hearers, that is, an Approbation that he is worthy of honour, not only for the outward capacity he is in to do good, but for actual improving of it to that end, which is a far other thing then outward Civility.
2. In this there is a difference betwixt the respect given to the one, and that which is given to the other; in that something of gracious conformity to the Image of God, beside other common commendable Qualifications, being discovered in the good man, he is (at least ought to be) with more complacency delighted in, then the natural man, though as ⟨p. 328⟩to outward things in the same Station with him.
3. Honour floweth more natively to the Godly, the object drawing it unto it in a native way.
If it be asked, whether or not a man may seek his own honour and fame, and how? Answ. A man ought not to seek it, as men of the world do, to satisfy the lust of the pride of life, nor inordinately beyond his line, nor even in externals, nor ever as his last end, and as the chief thing; for honour being the Testimony of excellency, and a good name, a Testimony of that virtue which is in a man, he is first to study virtue as the solid good, whereof the other is but the lustre, virtue being indeed the main thing to be sought after, whether a good name (as to men) be separate from it or not. 2. Yet may it be sought as a thing that is desirable and good (it being sought in a right manner and by way of concomitance) a good name being above great riches, Prov. 22.1. 3. It is ever to be sought in the way of virtue and well doing; flattery and crooked dealing being never warrantable, and in the following of Good, men are to walk through ill report as well as good report. 4. It is to be sought in things relating to Godliness, not in riches, or honour, or eloquence, or great learning, but honesty, faithfulness, holiness; thus Paul disclaimeth, seeking the applause of being a learned, or eloquent or wise man, he disdained these; seeking it only in the faithful, single and zealous discharge of his Ministry among the Corinthians: 5. This Testimony or Respect is to be sought after even with a piece of holy ambition in the Consciences of others, but not so much in the outward evidences and testifications of it: To be commended and approved in the consciences of these we live among is desirable, and that which also Paul himself aimed at. 6. This respect would be a step for an higher end, that so all our respect may be improved and made use of for the honour of God.
If it be asked, whether or not a man may seek his own honour and fame, and how? Answ. A man ought not to seek it, as men of the world do, to satisfie the lust of the pride of life, nor inordinately beyond his line, nor even in externals, nor ever as his last end, and as the chief thing; for honor being the Testimony of excellency, and a good name, a Testimony of that vertue which is in a man, he is first to study vertue as the solid good, whereof the other is but the lustre, vertue being indeed the main thing to be sought after, whether a good name (as to men) be seperate from it or not. 2. Yet may it be sought as a thing that is desirable and good (it being sought in a right manner and by way of concomitance) a good name being above great riches,
5 Quest. If it be asked how, and in what manner, are we to pursue or seek our own honour? Answ. See what the Scripture saith, 1 Sam. 2.30. Them that honour me I will honour: And first the honouring of God is praise-worthy and honourable in it self; Gold hath not more its lustre, a Ruby or Diamond its beauty, nor the sun its light and glory, then godliness and ⟨p. 329⟩virtue, whereby God is honoured, are radiant to their own praise. 2. If after by reason of human infirmity, and other disadvantages, this radiancy be obscured, or through mens ignorance, folly or malignity, this worthiness not observed or not esteemed, the Lord undertakes for the former, and vindicates from the latter, telling us plainly, them that honour me, I will honour, and hence it is, that we so often find in Scripture, honour attributed to those things that are so low and mean in the eyes of men, as 1. To taking with Instruction, Prov. 3.16 2. To yielding to Correction, even when unjust, 1 Pet. 2.20. 3. To Submission to parents, as in this command. 4. To humility and to passing of wrongs, and ceasing from strife, Prov. 20.3. In a word therefore the high-path way to honour, is by humility, the fear of the Lord, obedience, submission and selfdenyedness: Whereby the Lord, as it were, to make honour the more honourable, will have it rather to be his pure gift, then either our study or purchase.
5 Quest. If it be asked how, and in what manner, are we to pursue or seek our own honour? Answ. See what the Scripture saith, 1 Sam. 2.30. Them that honour me I will honour: And first the honouring of God is praise-worthy and honourable in it self; Gold hath not more its lustre, a Rubie or Diamond its beauty, nor the sun its light and glory, then godliness and ⟨p. 329⟩vertue, whereby God is honoured, are radiant to their own praise. 2. If after by reason of human infirmity, and other disadvantages, this radiancy be obscured, or through mens ignorance, folly or malignity, this worthiness not observed or not esteemed, the Lord undertakes for the former, and vindicates from the latter, telling us plainly, them that honour me, I will honour, and hence it is, that we so often find in Scripture, honour attributed to those things that are so low and mean in the eyes of men, as 1. To taking with Instruction,
Qu. 6. If it be asked, how one can fulfil that part of the command, enjoining us to prefer another to our selves? Answ. 1▪ This is not to be universally and simply understood, as if we were called in every thing to do so, and to every person; for we may know that some are more ignorant and more profane than we are in many practises, guilty of things we may be free of, and so we are not obliged to judge contrary to truth: Yet 2. in some one respect or other we may prefer them, as 1. In that they may have something beyond us, they are possibly more humble, more single, zealous, diligent, &c. though inferior to us in other things. 2. They may have much good we know not. 3. We certainly know, or at least may know, more evil in our selves than in them, and therefore are to prefer them to our selves. 4. We know more aggravations of our own evils then of theirs; and therefore simply we may without hypocrisy prefer men generally to our selves, though we in particulars could not do so, nor give unto every one in every thing the precedency.
Qu. 6. If it be asked, how one can fulfill that part of the command, enjoyning us to prefer another to our selves? Answ. 1▪ This is not to be universally and simply understood, as if we were called in every thing to do so, and to every person; for we may know that some are more ignorant and more prophane than we are in many practises, guilty of things we may be free of, and so we are not obliged to judge contrary to truth: Yet 2. in some one respect or other we may prefer them, as 1. In that they may have something beyond us, they are possibly more humble, more single, zealous, diligent, &c. though inferiour to us in other things. 2. They may have much good we know not. 3. We certainly know, or at least may know, more evil in our selves than in them, and therefore are to prefer them to our selves. 4. We know more aggravations of our own evils then of theirs; and therefore simply we may without hypocrisie prefer men generally to our selves, though we in particulars could not do so, nor give unto every one in every thing the precedency.
We come now to speak a little of the promise, which is added to stir up to the more serious Observation of this command, and as for the nature of it, it is a temporal one, peculiarly applied to Israel here, yet generally agreeing to all, ⟨p. 330⟩and so applied as to the substance of it by the Apostle, Ephes. 6.2.3. where he putteth earth for land, whereby he insinuateth that it is to be understood of any land wherein God shall please to cast a mans Lot to reside or inhabit as well as of Judea, so then,
We come now to speak a little of the promise, which is added to stir up to the more serious Observation of this command, and as for the nature of it, it is a temporal one, peculiarly applyed to Israel here, yet generally agreeing to all, ⟨p. 330⟩and so applyed as to the substance of it by the Apostle, Ephes. 6.2.3. where he putteth earth for land, whereby he insinuateth that it is to be understood of any land wherein God shall please to cast a mans Lot to reside or inhabit as well as of Judea, so then,
If it be asked, whether or not this promise is to be simply understood, and the accomplishment of it without any restriction expected or looked for? Answ. Although this promise seems to have a peculiar respect unto that Dispensation, wherein not only the Saints everlasting rest was prefigured by that temporal rest in the land of Canaan, but also the more obscure manifestations of the life and immortality brought to light by the Gospel, supplied as it were by more full and assuring promises of earthly blessings, yet seeing the Apostle, as we have touched, doth in the pressing of this command also accommodate to us, it's promise, we think it holds out that such, who through Grace are enabled to give obedience to the command, may by virtue of the promise annexed, expect from God even outward things, in so far as the having of them, shall be for their good and spiritual advantage. And 2. They may with confidence promise themselves, that whatever they have in the world, or how many or few days, soever they may have in it, yet all shall be with Gods blessing and peace: And 3. That their death shall never be untimely: And 4 What seeming defect soever may be in the performance as to length of days, here shall be abundantly made up by eternity hereafter in Heaven; what then vvill or can be the prejudice of few days on Earth?
If it be asked, whether or not this promise is to be simply understood, and the accomplishment of it without any restriction expected or looked for? Answ. Although this promise seems to have a peculiar respect unto that Dispensation, wherein not only the Saints everlasting rest was prefigured by that temporal rest in the land of Canaan, but also the more obscure manifestations of the life and immortality brought to light by the Gospel, supplyed as it were by more full and assuring promises of earthly blessings, yet seeing the Apostle, as we have touched, doth in the pressing of this command also accommodate to us, it's promise, we think it holds out that such, who through Grace are enabled to give obedience to the command, may by vertue of the promise annexed, expect from God even outward things, in so far as the having of them, shall be for their good and spiritual advantage. And 2. They may with confidence promise themselves, that whatever they have in the world, or how many or few days, soever they may have in it, yet all shall be with Gods blessing and peace: And 3. That their death shall never be untimely: And 4 What seeming defect soever may be in the performance as to length of days, here shall be abundantly made up by eternity hereafter in Heaven; what then vvill or can be the prejudice of few days on Earth?
From the annexing of this promise to the command, these two thing clearly follow, 1. That there are temporal promises made to Godliness. 2. That a Godly man hath that right which none other hath to inherit the earth.
If it be asked here, Whether or not a wicked man hath a right to any thing in the world? Answ. 1. There is a threefold right, the first is, a creature-right, whereby any of Gods creatures have a right to any thing in his creation that is useful for them, when it is simply necessary, and not occupied by another under the like need; and after the similitude of this right, Crows, and so of other living creatures, may take their ⟨p. 331⟩meat on the field of any man; thus a man starving, may for himself, or his brother (if in the like condition) when the proper owner of any Corn cannot be gotten, put to his hand and take of them for preventing of death by hunger; and so likewise it may be in other things, all things being made for the use of man at the first, and committed to him; and the orderly dividing of mens lots and portions, having been but the better to further that end, and not to mar it, is not to take place when it thwarteth with it; thus the Disciples did pluck and eat the ears of Corn when they were an hungered, though the corn was not their own: God also, who hath the absolute dominion, hath so given to man a property, that he hath reserved a right to himself to make use of it (when need requireth) for the good of other creatures; thus he provideth for Crows, Ravens, &c. out of one mans stock or other. 2. There is a positive or Civil right amongst men, so that one man hath right to such a piece of Land, another not; both these rights a wicked man may have, and both Land and such right to it good men may often want in particular cases? So that if there were a civil contest betwixt a good man and a wicked for some Land or other such thing, the qualifications of the persons would neither make the right of the one better, or more valid, nor of the other, worse or less valid, as we may see Lev. 19.15. 3. There is a right by grace which sanctifieth the former rights, and putteth a man in case not only warrantable before men, but also before God, to make use of the creatures, so th •t he may see and visit his Tabern eccle, and take the moderate use of any lawful refreshment, and not sin, Job 5.24. The man hath not only his daily bread, but hath it by Gods promise, and upon this ground we pray, Give us this day our daily bread;
If it be asked here, Whether or not a wicked man hath a right to any thing in the world? Answ. 1. There is a threefold right, the first is, a creature-right, whereby any of Gods creatures have a right to any thing in his creation that is useful for them, when it is simply necessary, and not occupied by another under the like need; and after the similitude of this right, Crowes, and so of other living creatures, may take their
this right is peculiar to a Believer and godly man, which none other, posses • what they will, can lay claim unto, for godliness and no other thing, Hath the promise both of this life and of that which is to come, 1 Tim. 4▪8. therefore we may upon good ground say, that Godliness is great gain.