A37049:1155
A37049:1155
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.
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 ⟨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 likewayes 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 marr 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 hungred, 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 •cle, 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;
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.
If it be yet further asked, But what advantage have godly men by these temporal promises? Ans. This is not their advantage to be alway abounding in these outward things; that is, ⟨p. 332⟩neither so de facto and eventually, nor were it meet it should be so; but 1. they have a prom •se of what is needful and useful, simply even of temporal things which no wicked man hath, they shall, Psal. 84. want no good thing, yea, though lions suffer hunger, Psal. 34.10. yet they that seek the Lord, shall not want any good thing. 2. They may pray for these things so far as they are needful, and may confidently expect them, and go to God for them by virtue of that right, ere they get them, so Matth. 6.11. It is our daily bread by allowance, and promised before we get it. 3. If a natural man abound, he cannot promise himself the continuance of meat till the end of his life; no, not so much as his dinner to morrow, nor life till then; but if a Believer live, he may expect the continuance of as much food as shall be necessary for him; if he have nothing, he may confidently promise himself both life and food to morrow, if either or both of them be needful more nor a wicked man that hath more wealth, health, and outward protection can do. 4. He may promise himself the blessing and the sanctified use of what he enjoyeth, which another cannot. 5. He may have peace, whether he have or want, in the enjoyment of creatures, or in their scarcity, because he he hath a right to them, for it is not from want of right to creature comforts that scarcity of them cometh, but God, like a wise and skilful Physician keepeth back meat for health where there is abundance in the right, and to be given also when needful; so that comparing him with a wicked man, whether he have or want, whether he enjoy more plentifully, or be in scarcity, he hath still the better of him by far; which should make us all love godliness the more, which hath so great an advantage as this attending it.
Thus much in short of the promise annexed to this Command. To descend to speak particularly of all the several relations comprehended under it, as of Magistrates and Subjects; Church-Officers, Pastors, Guides and Rulers, and ordinary Church members; Husbands and Wives; Parents and Children; Masters and Servants, &c. and of their respective duties, would be a large task, and draw us forth a great length beyond our design in this undertaking; and somewhat to this purpose being already spoken from the ⟨p. 333⟩third and fourth Chapters of the Epistle to the Colossians (which the blest Author was then in his Sabbath afternoon. Sermons opening up to the same Congregation that heard him lecture on the Commands) and all of them being, too many at least, more known, then alas they are practised (though indeed we know no more in Gods account then we singly desire, design, and endeavour through grace to practise, and they all, and they only having a good understanding that keep his Commandments, John 13.17. Psal. 111.10.) and since withal, if the generals we have hinted at in the exposition of this Command be well understood, seriously pondered, and conscientiously in the Lords strength, practically improved; they will not a little, through his blessing, contribute for helping us, suitably to acquit our selves in the discharge of all the particular duties of these several relations; we shall now forbear to be particular; and shall only say in the general of these station and relation duties, that, as, if a serious Christian and truly godly man be sought after, he is in a special manner to be found in them, so, when sanctifiedly, suitably and seasonably performed, they in a special manner adorn the Doctrine of God, and keep it from being blasphemed, and bear a very real and evident testimony to the truth and reality of Religion in the Professors of it, and withal are a notable mean of convincing men, and even of winning and gaining them who obey not the Word, as may be clearly gathered from Luke 3.10, 11, 12, 13, 14. Tit. 2. v. 5. & 10. 1 Tim. 5. v. 14. & 6. v. 1.
Before we proceed further amongst many Questions that might arise here, one word to these two.
1. Whether ought a Father to love his Son, or a Son to love his Father most? Answ. The Son ought to love his Father most, as representing most of God; and the Father ought to love his Son most, as comprehending most of himself; such mutual respects may exceed one another on different accounts.
2. Quest. Whether is the Father or Magistrate most to be obeyed, if they command contrarily? Answ. If that which is commanded be a thing belonging to the Magistrates place to ⟨p. 334⟩command in, as where such a one should live, what charge or office he should bear in the Common-wealth, and such like, caeteris paribus, the Magistrate is to be obeyed, for these things are sought by the Magistrate from him not as a Son, but as a member of the Common-wealth, whose good principally should be eyed, and had respect to: but if it be a thing that belongeth to the Father, and not to the Magistrate to command in, as what Husband or Wife a Child should marry, and such like, that belongeth to the Father as a Father, and so is to be obeyed, notwithstanding of the contrary command of the other.
The scope of this Command being to moderate men in their excessive desires after honour, and to direct and regulate them in giving respect to others, and in seeking of it to themselves, and to inform us, that by no means we should wrong the estimation of others more then their persons and estates▪ ere we lay aside speaking of it, it will be meet to speak a little of humility, and the contraries and opposites thereof.
The scope of this Command being to moderate men in their excessive desires after honour, and to direct and regulate them in giving respect to others, and in seeking of it to themselves, and to inform us, that by no means we should wrong the estimation of others more then their persons and estates▪ ere we lay aside speaking of it, it will be meet to speak a little of humility, and the contraries and opposits thereof.
That humility relateth to this Command, and is comprehended under it, appeareth from Rom. 12 10. Phil 2.3. And is a grace so necessary and useful to Christians, that it ought especially to be headed and taken notice of. It may be considered in a threefold respect, 1. In respect of God, this humility ought to be in reasonable creatures to God as their Creator, they being nothing, and less then nothing before him, an • useful or gainful for nothing to him. 2. It may be considered as it respecteth others, and that not in a complementing manner, but as it comprehendeth our humbling of our selves in our carriage towards them, and from the sense of our short-coming of them, and being inferior to them in some things wherein we prefer them to our selves, Phil. 2.3. 3. It may be considered not only as it moderateth us in our common carriage towards God, or towards our Neighbour, but also as it concerneth our selves, for by it we are kept within bounds, as to our thoughts of […] selves, and what is ours, or in us, upon the discovery of many infirmities we are encompassed with, see Rom. 12.3.
That humility relateth to this Command, and is comprehended under it, appeareth from Rom. 12 10. Phil 2.3. And is a grace so necessary and useful to Christians, that it ought especially to be headed and taken notice of. It may be considered in a threefold respect, 1. In respect of God, this humility ought to be in reasonable creatures to God as their Creator, they being nothing, and less then nothing before him, an • useful or gainful for nothing to him. 2. It may be considered as it respecteth others, and that not in a complementing manner, but as it comprehendeth our humbling of our selves in our carriage towards them, and from the sense of our short-coming of them, and being inferiour to them in some things wherein we preferr them to our selves, Phil. 2.3. 3. It may be considered not only as it moderateth us in our common carriage towards God, or towards our Neighbour, but also as it concerneth our selves, for by it we are kept within bounds, as to our thoughts of selves, and what is ours, or in us, upon the discovery of many infirmities we are encompassed with, see
Humility considered the first way, is not properly contained ⟨p. 335⟩under this Command,) but cometh in under the first Command of the first Table, but humility in the two last respects, as it moderateth our thoughts and esteem of our selves, and frameth our actions suitably, and according to right reason in reference to others or our selves, cometh in here, and is enjoined in this command; and concerning it these following things are to be observed.
Humility considered the first way, is not properly contained ⟨p. 335⟩under this Command,) but cometh in under the first Command of the first Table, but humility in the tvvo last respects, as it moderateth our thoughts and esteem of our selves, and frameth our actions sutably, and according to right reason in reference to others or our selves, cometh in here, and is enjoyned in this command; and concerning it these following things are to be observed.
1. This Humility of one man towards another differeth from Humility towards God, because of the great disproportion that is between God and Creatures, infinitely more than any that is amongst Creatures themselves. there is in nothing comparison to be made with God, neither is there any possibility of profiting him, Job 35 7. but there may be comparing and usefulness too, amongst Creatures which this humility taketh not away, see Job 29. throughout the Chapter.
1. This Humility of one man towards another differeth from Humility towards God, because of the great disproportion that is between God and Creatures, infinitely more than any that is amongst Creatures themselves. there is in nothing comparison to be made vvith God, neither is there any possibility of profiting him, Job 35 7. but there may be comparing and usefulness too, amongst Creatures which this humility taketh not away, see Job 29. throughout the Chapter.
2. This Humility is not opposite to magnanimity, boldness and zeal, but is well consistent with these, as is clear in Christ, the Apostles and others of the Saints; for boldness and magnanimity is an adventuring in Christs strength upon what one is called to according to warrantable grounds; & humility, although it leadeth us to entertain due thoughts of our own infirmities, yet it moderateth us in that also according to right reason, so that the exercise of both being to be ordered according to this rule of reason, as the call, occasion, object, and particular circumstances shall require; It is evident that there is no inconsistency betwixt the two, but that they may very well be in one and the same persons, and at one and the same time.
2. This Humility is not opposite to magnanimity, boldness and zeal, but is well consistent vvith these, as is clear in Christ, the Apostles and others of the Saints; for boldness and magnanimity is an adventuring in Christs strength upon what one is called to according to warrantable grounds; & humility, although it leadeth us to entertain due thoughts of our own infirmities, yet it moderateth us in that also according to right reason, so that the exercise of both being to be ordered according to this rule of reason, as the call, occasion, object, and particular circumstances shall require; It is evident that there is no inconsistencie betwixt the two, but that they may very well be in one and the same persons, and at one and the same time.
3. From this we may see, That Humility differeth from, and is somewhat else then fainting and despondency of spirit or pensive pusillanimity, in not daring to follow a call in reference to some seemingly difficult action; now humility being the virtue acting according to reason, this is the excess without and against reason; and therefore as humility and zeal are commended, so this want of valiantness for truth, when called for, or baseness of spirit, is complained of as a sin, Jer 9.3. and Moses, Exod. 4.10, 14. and Jeremiah chap. 1.6. are reproved for some degree of it; for in every difficult ⟨p. 336⟩good which men would aim at (and the most desirable good things amongst men are often most difficult) there are two things considerable, 1. There is a bonum, or a good thing which is desirable; as for example, to do some exploit, to undergo some charge, &c. now men being bent to be ambitious, covetous, rash, &c. to attain such a good, humility moderating their desires and designs according to their capacity and abilities, and bridling that excess upon the one hand, is of great advantage. There is again in the second place, in attaining such things, a difficulty, by which we are in hazard to be scared from, and fainted in following of duty, and zeal and magnanimity guard against this, sustaining the man, and keeping him from falling into discouragement, or pusillanimous pensiveness, which is the defect upon the other hand.
3. From this we may see, That Humility differeth from, and is somewhat else then fainting and despondencie of spirit or pensive pusillanimity, in not daring to follow a call in reference to some seemingly difficult action; now humility being the vertue acting according to reason, this is the excess without and against reason; and therefore as humility and zeal are commended, so this want of valiantness for truth, when called for, or baseness of spirit, is complained of as a sin, Jer 9.3. and Moses, Exod. 4.10, 14. and Jeremiah chap. 1.6. are reproved for some degree of it; for in every difficult ⟨p. 336⟩
4. This humility, as a grace, differeth from civility and outward yielding to another, because 1. It proceedeth from a principle of conscience, and upon a conscientious account, viz. the inward sense and feeling of the defect of grace in our selves, and the impression of our Neighbours worth. 3. It is single, without any approved design of pleasing men, or any other consideration, but purely upon the forementioned account.
This is the grace of humility, with which the best Moralists among the Heathen, were nothing acquainted; they had indeed their moral virtues, as remaining sparks of natures light, and dark resemblances of some Gospel graces, which nevertheless, wanting the principle of Faith, without which it is impossible to please God, and not being directed to the right end, the glory of God, could not be acceptable to him. But besides this imperfection and defectiveness in their wisdom and way, the Gospel having a far more high and noble design, then they could propose, hath also graces, that are wholly peculiar to it: The work and end of moral Philosophy, could be no other, then to moderate passions, and regulate manners, in such a conformity to reason, as might give unto a man, void of all sense of his distance and alienation from God, an in ward lying tranquility, and outward transient peace, whereas, the project and scope of the Gospel, is quite another ⟨p. 337⟩thing, viz. to reconcile, and save lost sinners, through faith in Christ, and in him, to make them partakers of holiness here▪ and glory and happiness hereafter: Hence it is, that as the Gospel doth, by renewing and sanctifying, wholly change the old appearances of virtues into solid graces, flowing from Christ the fountain, and referred to God as their true end; so doth it also require and bestow its proper graces, such as, Repentance, Faith, Humility, and many other, unto which these Moralists were altogether strangers. And as to this humility, it is certain, that the Gospel, by discovering unto us, the lost and wretched condition, whereinto sin had ruined us, and the free and wonderful love, whereby we are delivered out o • it, doth agreeably to this command, teach us a lowliness •nd sell • denial, so unlike to any thing in the doctrine of these o •d Moralists, that it is not more proper to the spirit of the Gospel, then it's contrary pride, may be called their Characteristic, in as much as it is evident, that these self-improvers of self, became also self-magnifiers, to that pitch of arrogance, that Lucretius and Seneca, in the name of their most famous Sects, endeavoured by argument to extol their virtuous man, even above their Gods; and the best of them would have accounted Christian humility an unworthy and base abjection of spirit; but neither are these the only men tainted with this evil;
If it be yet further asked, But what advantage have godly men by these temporal promises? Ans. This is not their advantage to be alway abounding in these outward things; that is, ⟨p. 332⟩neither so de facto and eventually, nor were it meet it should be so; but 1. they have a prom •se of what is needful and useful, simply even of temporal things which no wicked man hath, they shall, Psal. 84. want no good thing, yea, though lyons suffer hunger, Psal. 34.10. yet they that seek the Lord, shall not want any good thing. 2. They may pray for these things so far as they are needful, and may confidently expect them, and go to God for them by vertue of that right, ere they get them, so Matth. 6.11. It is our daily bread by allowance, and promised before we get it. 3. If a natural man abound, he cannot promise himself the continuance of meat till the end of his life; no, not so much as his dinner to morrow, nor life till then; but if a Believer live, he may expect the continuance of as much food as shall be necessary for him; if he have nothing, he may confidently promise himself both life and food to morrow, if either or both of them be needful more nor a wicked man that hath more wealth, health, and outward protection can do. 4. He may promise himself the blessing and the sanctified use of what he enjoyeth, which another cannot. 5. He may have peace, whether he have or want, in the injoyment of creatures, or in their scarcity, because he he hath a right to them, for it is not from want of right to creature comforts that scarcity of them cometh, but God, like a wise and skilful Physitian keepeth back meat for health where there is abundance in the right, and to be given also when needful; so that comparing him with a wicked man, whether he have or want, whether he enjoy more plentifully, or be in scarcity, he hath still the better of him by far; which should make us all love godliness the more, which hath so great an advantage as this attending it.
Thus much in short of the promise annexed to this Command. To descend to speak particularly of all the several relations comprehended under it, as of Magistrates and Subjects; Church-Officers, Pastors, Guides and Rulers, and ordinary Church members; Husbands and Wives; Parents and Children; Masters and Servants, &c. and of their respective duties, would be a large task, and draw us forth a great length beyond our design in this undertaking; and somewhat to this purpose being already spoken from the ⟨p. 333⟩third and fourth Chapters of the Epistle to the Colossians (which the blest Author was then in his Sabbath afternoon. Sermons opening up to the same Congregation that heard him lecture on the Commands) and all of them being, too many at least, more known, then alass they are practised (though indeed we know no more in Gods account then we singly desire, design, and endeavour through grace to practise, and they all, and they only having a good understanding that keep his Commandements, John 13.17. Psal. 111.10.) and since withal, if the generals we have hinted at in the exposition of this Command be well understood, seriously pondered, and consciensciously in the Lords strength, practically improved; they will not a little, through his blessing, contribute for helping us, sutably to acquit our selves in the discharge of all the particular duties of these several relations; we shall now forbear to be particular; and shall only say in the general of these station and relation duties, that, as, if a serious Christian and truly godly man be sought after, he is in a special manner to be found in them, so, when sanctifiedly, sutably and seasonably performed, they in a special manner adorn the Doctrine of God, and keep it from being blasphemed, and bear a very real and evident testimony to the truth and reality of Religion in the Professors of it, and withal are a notable mean of convincing men, and even of winning and gaining them who obey not the Word, as may be clearly gathered from Luke 3.10, 11, 12, 13, 14. Tit. 2. v. 5. & 10. 1 Tim. 5. v. 14. & 6. v. 1. 1 Pet. 2 v 13, 14, 15. & 3. v. 1, 2. compared together.
This is the grace of humility, with which the best Moralists among the Heathen, were nothing acquainted; they had indeed their moral vertues, as remaining sparks of natures light, and dark resemblances of some Gospel graces, which nevertheless, wanting the principle of Faith, without which it is impossible to please God, and not being directed to the right end, the glory of God, could not be acceptable to him. But besides this imperfection and defectiveness in their wisdom and way, the Gospel having a far more high and noble design, then they could propose, hath also graces, that are wholly peculiar to it: The work and end of moral Philosophy, could be no other, then to moderate passions, and regulate manners, in such a conformity to reason, as might give unto a man, void of all sense of his distance and alienation from God, an in ward lying tranquility, and outward transient peace, whereas, the project and scope of the Gospel, is quite another ⟨p. 337⟩thing, viz. to reconcile, and save lost sinners, through faith in Christ, and in him, to make them partakers of holiness here▪ and glory and happiness hereafter: Hence it is, that as the Gospel doth, by renewing and sanctifying, wholly change the old appearances of vertues into solid graces, flowing from Christ the fountain, and referred to God as their true end; so doth it also require and bestow its proper graces, such as, Repentance, Faith, Humility, and many other, unto which these Moralists were altogether strangers. And as to this humility, it is certain, that the Gospel, by discovering unto us, the lost and wretched condition, whereinto sin had ruined us, and the free and wonderful love, whereby we are delivered out o • it, doth agreeably to this command, teach us a lowliness •nd sel • denyal, so unlike to any thing in the doctrine of these o •d Moralists, that it is not more proper to the spirit of the Gospel, then it's contrary pride, may be called their Characteristick, in as much as it is evident, that these self-improvers of self, became also self-magnifiers, to that pitch of arrogancie, that Lucretius and Seneca, in the name of their most famous Sects, indeavoured by argument to extoll their vertuous man, even above their Gods; and the best of them would have accounted Christian humility an unworthy and base abjection of spirit; but neither are these the only men tainted with this evil;