A37049:1172
A37049:1172
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.
And then if ye consider it with reference to a man of eminent parts or station it preventeth, 1. Disdain in him of others inferior to him; 2. It preventeth despising of others counsel, and his trusting to his own understanding; 3. It preventeth leaning to estate and riches, and so he preferreth not himself, as being the better, because of these.
And then if ye consider it with reference to a man of eminent parts or station it preventeth, 1. Disdain in him of others inferiour to him; 2. It preventeth despising of others counsel, and his trusting to his own understanding; 3. It preventeth leaning to estate and riches, and so he preferreth not himself, as being the better, because of these.
And in the last place, there is a pride whereby men having done any remarkable thing, are inclined either to seek applause, esteeming highly of what they have done, and seeking out their own glory, which Solomon saith is no glory, but is rather as, if a man should ea • too much honey, and so turneth rather to their shame; or to receive it inordinately, which Paul would have done, had he suffered them of Lystra, Acts 14. to have sacrificed to him, which pride, with all its vicious attendants, this humility preventeth and suppresseth. For 1. it mindeth not high things, Rom. 12.3. Neither 2. vaunteth it self when it passeth by wrongs, and forgiveth them, or when it doth and suffereth any other thing commendable, it thinketh not of it self above what is meet, but soberly, Rom. 12.3. 3. After acts of charity, the right hand knoweth not, as it ⟨p. 339⟩were, what the left hand hath given, it forgetteth good works, as to any self esteem of them (which pride remembereth and keepeth as it were a register of) but ascribeth all to Grace, Not I, but grace in me, saith the humble man with Paul, 2 Cor. 3.5. and 1 Cor. 15.10.
And in the last place, there is a pride whereby men having done any remarkable thing, are inclined either to seek applause, esteeming highly of what they have done, and seeking out their own glory, which Solomon saith is no glory, but is rather as, if a man should ea • too much honey, and so turneth rather to their shame; or to receive it inordinately, which Paul would have done, had he suffered them of Lystra, Acts 14. to have sacrificed to him, which pride, with all its vitious attendants, this humility preventeth and suppresseth. For 1. it mindeth not high things, Rom. 12.3. Neither 2. vaunteth it self when it passeth by wrongs, and forgiveth them, or when it doth and suffereth any other thing commendable, it thinketh not of it self above what is meet, but soberly, Rom. 12.3. 3. After acts of charity, the right hand knoweth not, as it ⟨p. 339⟩were, what the left hand hath given, it forgetteth good works, as to any self esteem of them (which pride remembreth and keepeth as it were a register of) but ascribeth all to Grace, Not I, but grace in me, saith the humble man with Paul, 2 Cor. 3.5. and 1 Cor. 15.10.
In a word, this humility is extensive to every thing in a mans deportment as a man, and to all duties which concern him as a Christian, whether in reference to the worship of God, or the doing duty to men, even as on the contrary, pride, self-conceit, and presumption are very extensive, and immix themselves in all that a man doth, and are as the dead flies that make all to stink.
And as it is commendable, likewise it is very necessary as to many things; as 1. In external things, that relate to our conversing with others, it is necessary as to a mans credit and just reputation; the proud man is often in Gods righteous Judgment despised; Then it is necessary for things relating to our selves, as for our entertaining peace with God, for keeping us within bounds, for guarding against snares, for keeping up communion with God, and for fitting to the suitable discharge of all duties called for; It would make us preach, and you hear more profitably; it would settle and establish against the railings that are in this time, that put many into a distemper, and a sort of spiritual distraction and madness, it is the humble that God giveth grace to, to whom he revealeth his secret, who have largest promises and commendations, &c. Let us therefore learn to be humble and sober, without affecting to be wise above what is meet, this grace of humility in the lively exercise of it, is in a special manner called for by the Lord at this time, of the reeling & falling of many, the want whereof useth to precede and predispose for a fall.
And as it is commendable, likewayes it is very necessary as to many things; as 1. In external things, that relate to our conversing with others, it is necessary as to a mans credit and just reputation; the proud man is often in Gods righteous Judgment despised; Then it is necessary for things relating to our selves, as for our entertaining peace with God, for keeping us within bounds, for guarding against snairs, for keeping up communion with God, and for fitting to the suitable discharge of all duties called for; It would make us preach, and you hear more profitably; it would settle and establish against the railings that are in this time, that put many into a distemper, and a sort of spiritual distraction and madness, it is the humble that God giveth grace to, to whom he revealeth his secret, who have largest promises and commendations, &c. Let us therefore learn to be humble and sober, without affecting to be wise above what is meet, this grace of humility in the lively exercise of it, is in a special manner called for by the Lord at this time, of the reeling & falling of many, the want whereof useth to precede and predispose for a fall.
To close this we shall only add, That wherever there may be a pride, there is also an humility opposite to it. Man may be proud in respect of outward things, as of estate, riches, descent, employment, &c. And also in respect of things of the mind, yea even of spiritual things: As, 1. of parts and gifts, as knowledge, quickness of wit, fruitfulness of invention, &c. 2. Of Graces and holiness. 3. Of experiences, eminent manifestations, spiritual exercises, &c. where with God may make some to shine very ⟨p. 340⟩far above and beyond others. 3. A man may be proud of some good deeds done by him, wherein possibly God hath made him somewhat more then ordinarily instrumental. 4. There is a proud curiosity leading to seek after the knowledge of secret thing •, or of things too high for us, or of things revealed and competent for us to know in another way then God hath allowed, or leading men to adventure and step further then they are called, which is condemned by the Lord, Exod. 19.21. where he forbiddeth the people to break through and gaze: Now there is to pride, in all these respects, an opposite humility, which maketh a man walk so •tly, and esteem soberly of himself, notwithstanding of any difference God hath made betwixt him and others in what thing soever, and to wait till his mind and will be made known in his own way, and by instruments made choice of by himself, and putteth on to serious endeavours of practising it when known; which pride doth not. Thus we see both how exte •sive and how necessary to Christians in whatsoever station they are, this excellent grace of humility is, which is a special ornament of Christians, and a notable piece of beautiful conformity to meek and lowly Jesus.
To close this we shall only add, That wherever there may be a pride, there is also an humility opposite to it. Man may be proud in respect of outward things, as of estate, riches, descent, employment, &c. And also in respect of things of the mind, yea even of spiritual things: As, 1. of parts and gifts, as knowledge, quickness of wit, fruitfulness of invention, &c. 2. Of Graces and holiness. 3. Of experiences, eminent manifestations, spiritual exercises, &c. where with God may make some to shine very ⟨p. 340⟩
IN the fifth Command the Lord generally prescribed humility, and that respect which is to be shown by every one to another in their several stations and relations; he proceedeth now more particularly to give directions in these things that are most dead and necessary to men, first in the matter of life, command sixth: 2. In the matter of chastity and temperance, Come. 7. 3. In what concerneth their Estate, Come. 8. 4. In what concerneth truth, and more especially our neighbours name. Come. 9. Lastly, in what concerneth the inward frame of our hearts towards our own estate, and the estate of others. Come. 10.
IN the fifth Command the Lord generally prescribed humility, and that respect which is to be shown by every one to another in their several stations and relations; he proceedeth now more particularly to give directions in these things that are most dead and necessary to men, first in the matter of life, command sixth: 2. In the matter of chastity and temperance, Com. 7. 3. In what concerneth their Estate, Com. 8. 4. In what concerneth truth, and more especially our neighbours name. Com. 9. Lastly, in what concerneth the inward frame of our hearts towards our own estate, and the estate of others. Com. 10.
For understanding this Command, Thou shalt not kill; we may consider 1. It's Object: 2. It's act, to kill: 3. It's subject (to speak so) Thou.
As for the first, this Command cannot be considered, as relating to Beasts; as if they were not to be killed, because God gave man all the Beasts for his use to feed on them, Gen. 9.3. and we are to eat of whatever is sold in the shambles, by his allowance, whose is the earth and the fullness thereof, I ⟨p. 342⟩Cor. 10 25. Beside man in all these Commands is properly directed in reference to his Neighbour, and not to beasts: Yet I grant by striking a beast a man may offend, as 1. when that stroke wrongeth his Neighbour, to whom that beast belongeth. 2. when in our striking there is 1. unreasonableness, as if we would require that capacity in a be •st, that is in reasonable creatures, and so are ready to offend when they answer not our expectation. 2. when there is a breaking out into anger and passion at brutes, as when a horse rideth not well, a Dog runneth not well, a hawk flieth not well, &c. which speaketh an impotency in us, who are so easily mastered by irrational passions, which will sometimes also seize upon us even in reference to senseless and lifeless Creatures, when they do not accommodate us to our mind •. 3. when there is bitterness and cruelty in striking: Something of this the Lord reproveth by making Balaam's Ass speak and rebuke the madness of that Prophet, who unreasonably smote the Ass, and wished he had had a Sword to kill her, Numb. 22.29. whereas a just man pitieth his beast, and regardeth the life thereof, Prov. 12.10.
As for the first, this Command cannot be considered, as relating to Beasts; as if they were not to be killed, because God gave man all the Beasts for his use to feed on them, Gen. 9.3. and we are to eat of whatever is sold in the shambles, by his allowance, whose is the earth and the fulness thereof,
But for the better Understanding of the Object of the Command, we shall proceed to speak to it, and the act of killing (which is the second thing) complexedly, and if we consider killing in reference to a mans self, it is certainly understood here; for that being the sum of all the commands of the second Table, thou shalt love thy Neighbour, as thy self, it must be understood as repeated in each of them; as here, thou shalt not kill thy Neighbour more than thy self, or shalt preserve him as thy self, which supposeth that it is not free for a man to wrong himself more than to wrong others; and generally these reasons whereby the Lord restraineth us from killing others, will also hold in restraining us from killing, and other ways wronging our selves; therefore there is no question, if it be a sin to wrong, hurt or torture others, whether in body or in their soul, as to the tranquillity and quiet frame thereof, and any ways to procure or further their death, it will be no less so to do thus to our selves; because love to our selves is the pattern that we ought to walk by in loving others.
But for the better Understanding of the Object of the Command, we shall proceed to speak to it, and the act of killing (vvhich is the second thing) complexedly, and if we consider killing in reference to a mans self, it is certainly understood here; for that being the sum of all the commands of the second Table, thou shalt love thy Neighbour, as thy self, it must be understood as repeated in each of them; as here, thou shalt not kill thy Neighbour more than thy self, or shalt preserve him as thy self, which supposeth that it is not free for a man to wrong himself more than to wrong others; and generally these reasons whereby the Lord restraineth us from killing others, will also hold in restraining us from killing, and other ways wronging our selves; therefore there is no question, if it be a sin to wrong, hurt or torture others, whether in body or in their soul, as to the tranquillity and quiet frame thereof, and any ways to procure or further their death, it will be no less so to do thus to our selves; because love to our selves is the pattern that we ought to walk by in loving others.
We may be guilty of the breach of this Command in reference to our selves by omissions as well as by commissions, as when things needful for entertainment and health of the body are, either designedly, or with an excessive misregard to health and life, omitted.
We may further fall into the breach of this Command in reference to our selves, either directly, as purposing and intending hurt to our own body, or indirectly, by casting our selves in unnecessary seeming dangers, by wilful or careless overusing of known unwholesome food, by excessive and immoderate toil, by spending and wasting the body with unchastness, by drunkenness and gluttony (whereby many more are destroyed then with the Sword, according to the common saying, plures gulâ quàm gladio pereunt) and many other ways.
We may further fall into the breach of this Command in reference to our selves, either directly, as purposing and intending hurt to our own bodie, or indirectly, by casting our selves in unnecessary seeming dangers, by wilful or careless overusing of known unwholesome food, by excessive and immoderate toyl, by spending and wasting the body with unchastness, by drunkenness and gluttony (vvhereby many more are destroyed then with the Sword, according to the common saying, plures gulâ quàm gladio pereunt) and many other vvays.
If we consider this command with respect to others, we may conceive it in reference to a threefold life, which we should endeavour to preserve and promote in them, in any one of which a commission or omission will make a breach thereof.
If we consider this command vvith respect to others, vve may conceive it in reference to a threefold life, which vve should endeavour to preserve and promote in them, in any one of which a commission or omission will make a breach thereof.
1. There is a life of the body; and whatever cometh from us that wrongeth that, either directly, as strokes, challenges or appeals, &c. or indirectly, if it were but by keeping back something that is in our power to give which might be useful to our neighbour in his need, that no doubt maketh guilty of this sin of killing in respect of this bodily life. I have mentioned appeals to Duels under the former branch, because albeit that in the matter of private duels, the pride and corruption of men do ordinarily either commend a vain bravery and gallantry, or pretend the ex •uses of a seeming Obligation in the point of honour or necessary defence: Yet we are sure that the judgment of God, which is according to truth, by pointing out on the part as well of the accepter as of the appealer; these ensuing irregularities •do condemn the thing as exceeding sinful. As 1. Impotency of mind and excess of passion, which if sooner in the accepter, doth only add deliberation to his other guilt. 2. Contempt of the public Laws and civil order. 3. An Usurpation of the Magistrates sword, which is given to him, both for punishing and protecting; ⟨p. 344⟩And 4. An invasion of Gods •ight of vengeance, which he hath so expressly reserved to himself, and from this the accepter observing ord •nar •ly no more moderament in his defence, than there was necessity for the engagement, hath no excuse more than the challenger, so that in effect although the mediate rise may be thought to be on the appealer's part, yet the sin is common, land is in a word a plain complication of hatred against our neighbour, contempt against the Laws and Powers and God, who hath appointed them, •and a bold and desperate despising and rashing upon Death, Judgment and Eternity, which do so immine •tly attend all such rencounters: O how much more heroic and noble, were it for men to approve the wise and great King • choice he that is slow to anger is better than the mighty, and he that ruleth his spirit then he that taketh a City, to hear him, who is higher than the Princes of the earth, who commands us, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and confirmed all by his own most perfect example:
And lastly, the study of that divine goodness, which embraceth both good and evil, just and unjust, to aspire to that height of all felicity and glory in being perfect as our Father, which is in heaven is perfect: But to proceed.
And lastly, the study of that divine goodness, which embraceth both good and evil, just and unjust, to aspire to that height of all felicity and glory in being perfect as our Father, vvhich is in heaven is perfect: But to proceed.
2. There is a spiritual & eternal life of the soul, thus sin deadneth and killeth men, and in this respect all who are unfaithful to others in the matter of their souls, or who cause them to sin, or sinfully give them occasion of sin, become guilty of soul-murder, so Ezek. 3.18. and 33.6. his blood will I require at thy hands, saith the Lord to the Prophet.
2. There is a spiritual & eternal life of the soul, thus sin deadneth and killeth men, and in this respect all vvho are unfaithful to others in the matter of their souls, or vvho cause them to sin, or sinfully give them occasion of sin, become guilty of soul-murther, so Ezek. 3.18. and 33.6. his blood will I require at thy hands, saith the Lord to the Prophet.
1. There is a life of the body; and vvhatever cometh from us that vvrongeth that, either directly, as stroaks, challenges or appeals, &c. or indirectly, if it vvere but by keeping back something that is in our power to give vvhich might be useful to our neighbour in his need, that no doubt maketh guilty of this sin of killing in respect of this bodily life. I have mentioned appeals to Duels under the former branch, because albeit that in the matter of private duels, the pride and corruption of men do ordinarily either commend a vain bravery and gallantry, or pretend the ex •uses of a seeming Obligation in the point of honour or necessary defence: Yet vve are sure that the judgment of God, vvhich is according to truth, by pointing out on the part as vvell of the accepter as of the appealer; these ensuing irregularities •do condemn the thing as exceeding sinful. As 1. Impotency of mind and excess of passion, vvhich if sooner in the accepter, doth only add deliberation to his other guilt. 2. Contempt of the publick Laws and civil order. 3. An Usurpation of the Magistrates sword, vvhich is given to him, both for punishing and protecting; ⟨p. 344⟩And 4. An invasion of Gods •ight of vengeance, vvhich he hath so expresly reserved to himself, and from this the accepter observing ord •nar •ly no more moderament in his defense, than there vvas necessity for the engagement, hath no excuse more than the challenger, so that in effect although the mediate rise may be thought to be on the appealers part, yet the sin is common, land is in a vvord a plain complication of hatred against our neighbour, contempt against the Laws and Powers and God, who hath appointed them, •and a bold and desperate despising and rashing upon Death, Judgment and Eternity, vvhich do so immine •tly attend all such rencounters: O how much more heroick and noble, were it for men to approve the wise and great King • choice he that is slow to anger is better than the mighty, and he that ruleth his spirit then he that taketh a City, to hear him, vvho is higher than the Princes of the earth, who commands us, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and confirmed all by his own most perfect example: