The law unsealed: or, A practical exposition of the Ten Commandments With a resolution of several momentous questions and cases of conscience. By the learned, laborious, faithful servant of Jesus Christ, Mr. James Durham, late minister of the Gospel at Glasgow.

The Fifth Command.

Exodus 20. 12.

Honour thy Father and thy Mother, that thy dayes may be long upon the Land which the Lord thy God giveth thee.

OUR Lord Jesus Christ, Matth. 22. 37. sumeth up the whole Law in these two words, which he calleth the two great Commandements, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, and thy Neighbour as thy sef, the two leggs that Piety in practise walketh upon; the one comprehendeth our duty to God, which runneth through all thee Ten Commands, but doth more eminently exert it self in the first Four, whereof we have spoken: The other containeth our duty to our Neighbour; which is set down more parti∣cularly in the last Six Commands, whereof we are now to speak; and how eye, many do ignorantly and wickedly look on duty to man as somewhat extrinsick to Religion, and duty to God, yet both have the same authority, both are put in ohe sum of the Law, both are written on Tables of Stone with the Lords own finger▪ and put within the Ark: And therefore we ought with a proportionable eare to inquire what God requireth of us as duty to others, as well as to himself: And we should make no less conscience of obedience to the one then to the other,

Before we come particularly to the fifth Command, we shal speak a little to these two, 1. Why love to God is called the first and great command▪ and love to our Neighbour the second, and only like to the first, Matth. 22. 38. 2. why hath the Lord carved out mens duty to others as well as to himself.

For the former of these, consider in the first place that the commands of the se∣cond Table are equal to the commands of the first, in respect of the authority that injoyneth them, he that saith, Thou shalt have no other Gods before me, saith also, Thou shalt not kill, &c. Jam. 2. 11. In which respect it is said, Matth. 22. 39. the second is like unto this. 2. If we compare the two Tables together as to the matter contained in them, and the immediate object of each duty commanded; the du∣ties of the first Table are greater, and the duties of the second Table lesser; the one relating more immediately, the other more mediately to Religion, in which respect they express peculiarly our love to God, which is called the first and great

command; for the first four commands require that which in its own nature is worship, and is in an immediate way to be given to God; but the duites required in the other six, are not properly, formally and immediately called for as parts of worship to God, though, as they are acknoweledgments of him, they may be con∣sequentially thereto referred.

As to the 2. Why the Lord hath in so short a sum particularly set down our duty to others, as well as to himself and shewed how every one should carry towards another; We would speak to it the rather, that there are six commands in the se∣cond Table, and but four in the first Table, and the Lords commending the duties of the second Table hath said, the second is like unto the first, because he would have it in our careful observance, going along with the first; And the Apostles as well as the Lord, in pressing holiness, do ordainarily instance in the duties of the second Table, as Luke 10. 26. What is written in the Law? how readest thou? Math. 5. 27▪ thou shalt not commit Adultery, &c. Rom. 13. 8. 9. 10. Jam. 2. 8. 11. &c. And the reasons of it may be these: 1. To teach his people that it is his will, that they should be holy in all manner of conversation; therefore there is no piece of duty called for, but it is comprehended in a command, even the least thing, eating, drinking, and whatsoever they do, 1 Cor 10. 31. 1 Pet. 1. 15. 16. he would have them careful to be holy not only in the Church, but also in the Market▪ in the shop, at home, abroad, not only in prayer, but at the plough, &c. 2. To hold out the great extent of holiness, or what holiness he requireth in his people; It was a great mistake in the Pharisees, that they placed the main part of Religion in the performance of external duties of the first Table▪ whereas the Lord layeth both Tables together, to tell that they must march up together in our practise, and that it will not be Holiness in it's self, and in Gods account to perform the one with∣out the other: 3. Because the Lord would have his Law a perfect Rule, that the man of God might be perfect, throughly furnished to every good word and work. 2 Tim. 3. 17. therefore is the second Table given, that we may know how to walk towards others as well as towards God, that Masters may know their duty▪ Servants theirs, &c. and that none are left to an arbitrariness therein, but that all are tyed to a Rule: 4. Because men are ready to slight holiness in reference to the second Table; hence there will be some kind of awe of God on men, in re∣ference to the duties of the first Table, so that they dare not altogether neglect prayer, hearing the word, &c. and yet they will make little or no conscience of loving their neighbour, or of shewing mercy, as we see in the Pharisees: 5. Be∣cause it is no less necessary for Christians living together as to their Being and well▪being and mutual thriving, that they do duty one of them to another with respect to the command, then that they all do their duty to him; how else can folks live well together in a Family or other Societies, if each therein do not duty to another? the neglect of this makes them as a house divided against it self, which cannot stand; 6. That the Lord may have the more clear and convincing ground of challenge against such as slight these commands, and live in envy, malice, oppres∣sion, &c. for none can say he knew not these to be sins, Mic. 6. 7. The Lord hath shewed thee, O man, what is good, that thou do Justice, and love Mercy, &c. and he beginneth at the Duties of the second Table, the more to stop their mouths▪ If they should say, they knew not that they should be holy, or how to be holy in

these▪ he had it to say, that he had told them: For these, and such like reasons, the Lord hath been so particular in, and hath added his Authority unto, the commands of the second Table as well as to these of the first, that we may lay the greater weight on them.

From the Connection of the two Tables, we may observe these three generals, first, That there is no part of a mans conversation in reference to his walk with others as well as God, what ever be his Calling or Station, but he ought to be Reli∣gious and holy in it; God hath directed men how to carry in all things. 2. That it is a necessary part of Religion in respect of the command of God enjoyning it, and in order to our thriving in holiness, to be conscientious in duties to others, as well as in immediate duties to God, who in his Law requireth both. 3. That where kindly and true Obedience is given to the first Table, Obedience will be given to the second also, where Conscience putteth to pray and keep the Sabbath, it will also put to do duty to our Neighbour; he purposely putteth these together in the Gospel, when the Pharisees would separate them, and what God hath conjoyned let no man put asunder.

It may be here inquired: what it is to be religious in these common duties we owe to others? Answ. Though we cannot instance in any thing, wherein Religion hath not it`s place; yet we shal pitch on a few things, that it more especially imply∣eth: And 1. It is necessary that the matter of the duty be commanded, and 2. That respect be had to the command in the doing of it, a man must not only pro∣vide for his Family, but he must do it religiously, a Master must not use his Servants, as he pleaseth, the Servant must not abuse the Masters simplicity, but obey in fear and trembling, &c. Ephes. 6. 5. Col. 3. 22. in which places the Apostle presseth Servants to look to these things, while many of them had Heathen Masters (and what is spoken to them may be applyed to all, in all Callings and Stations, and serve to direct how to be religious in common duties). And 1. As to the end, it is re∣quired, that they serve not men only, but the Lord, and so eye his glory, the adorn∣ning of the Gospel, the edification of others, there being nothing we do, wherein we ought not to have an higher end then our selves or men. 2. That they have a re∣ligious Motive in their Service, implyed in these words, not with eye Service, as men pleasers, but as doing Service to the Lord in obedience to him, and not to men; not so much because their Masters command, as because God commandeth; not for the fashion nor meerly for profit, but because commanded of God. 3. That for the man∣ner it be in singleness of heart chearfully and readily. 4. That respect be had to the promise as well as to the command, for their through bearing in their Service, and for their Encouragement in the Faith of their being accepted through Christ as it is Ephes. 6. 8. Coll. 3. 24. else it were a sad thing for a Christian servant to be in hard Service, and have no more to expect but a but of meat and a penny-hire from men, but Christian servants may eye the heavenly reward in sweeping the house, as well as in the religious duties of Gods immediate worship.

For helps to understand the commands of the second Table, we may consider these four Scriptures, which will hold out so many rules for that end: The 1. and principal one is Mat. 22. 39. Thou shalt love thy Neighbour as thy self, which shew∣eth that there should be a warmness of affection in us to our neighbour, opposite to hatred (Levit. 19. 17. 18.) revenge, malice, inward grudging; and no doubt this warmness of love, making a man measure his duty to others by the love he hath to himself, will notably help to understand and observe all the duties of the second Table. The 2. is Mat. 7. 12. Therefore all things, whatsoever ye would that men

should do to you, do ye even so to them, which is a rule of general equity, and is op∣posite to partiality and self-love, which undermineth all the duties of the second Table; and this is of a general and universal extent, to all persons and things, such as buying and selling, to duties betwixt man and wife, neighbour and neighbour, Master and Servant, &c. The 3. is Philip. 2. 4. Look not every man on his own things, but every man also on the things of others, a notable effect of love, not only to wish well to our neighbours, but to seek and procure their good, and it is opposite to selfishness and regardlesness of the good of others, if we be well our selves. The 4. is Rom. 12. 10. Be kindly affectionate one to another with brotherly love in honour pre∣ferring one another, be kindly to, and manifest your esteem of, your Neighbour, not in a complementing way, but really and heartily, which by James is called the fulfilling of the Law, and by the Apostle John the old and new commandement, where∣in there is more Religion then many are aware of, more then in knowledg, specul∣ations and empty notions: but oh! How short are we in these more common duties, that lye, as it were, among our feet? We come now to the Fifth command, which is the first of the second Table, and it containeth 1. a precept. 2. a Promise, and so it is called by the Apostle Ephes. 6. 2. the first Command with promise, which must be upon one of these grounds, either 1▪ because it is the first command that hath a par∣ticular promise, that promise in the Second command being general & applicable (as it is actually applyed there) to all the commands, or 2. because this is the first command of the second Table; and often in the new Testament the commands are recknoned and instanced by that Table, especially when duties betwixt man and man are press∣ed: And if it be said, that it is the only command of the second Table, that hath a promise, it is answered, it is the only command that hath an express promise: Beside it is not absurd to read it thus, it is the first command (i. e.) of the second Table; and to press it the more, the promise added to it is mentioned; so that to ur••e obedience to it the more strongly, it is not only the first Command, saith the Apostle of the se∣cond Table, but it hath a promise also added to it: And this certainly is the Apostles scope to press its observation.

In the precept we are 1, To consider the Object, Father and Mother: 2. The Duty, honour. 1. Again, concerning the first, it is to be considered that this Com∣mand in its scope respecteth the duty that we owe to all Relations, whether they be above us, inferiour to us, or equal with us: This is clear from Christs summing all the second Table, and consequently this command with the rest, in that comprehen∣sive general, Thou shalt love thy Neighbour as thy self; and therefore our Neighbour in general must be the object of this Command, as well as of the rest, and so it tak∣eth in all the duties of honour that every one oweth to another, whatever be their place; there is a duty of honour and respect called for from every one to every one: And so Eph. 5. 22. it is pressed upon Wives toward their Husbands; and 1 Pet. 3. 7. upon Husbands towards their Wives, which must be comprehended here: Thus Father and Mother are hear to be largely and synecdochically understood, one sort of Relations being in a figurative manner put for all the rest. 2. Under them are com∣prehended all Superiours for place, in Church or Common-wealth, who in Scrip∣ture get the Title of Fathers, as Magistrates, Supreme and Subltern, Ministers and all Church-Officers, Teachers, Overseers, and all in the place of Fathers, 1 Cor. 4. 15. yea, they who are to be esteemed, as such for gifts of Learning, Wisdom, Grace and Piety, Acts 7. 2. or for their worldly means and outward estate, as Josepb was, Gen. 45, 8. or for their age, and the reverence due to them on that account, 2 Kings 2. 12. in a word, any sort of emenencie putteth one in that roll of Fathers

largely taken, though they be not properly such. 3. We are called in the first place to look to the duties of this relation, as it is domestick, such as of a Master over the Servant, of a Husband over the Wife, &c. and then cometh the carriage of one toward another in general, and though most properly the duties of Pa∣rents, mediate or immediate, over their Children or Nephews, be here pointed at, which is most literal, yet the former also is included, all particulars of that kind being by a figure comprehended under one.

If it be asked here, Why the mother is added? Answ. 1. Because although the mother be not so qualified for the rule and government of the Children▪ yet she is no less intituled to their acknowledgment and this parental honour by the la∣bour, toil, and tenderness of their birth and education, and in this, as well as in the disposition of the members of the body mentioned 1. Cor. 12. v. 22. 23, and 24. the excellent attemperation of God, wisdom is very conspicuous, by ballanc∣ing the greater authority of the Father with the greater pains and care of the Mo∣ther, that the Childrens duty of love, honour, and gratitude▪ may return to both with a suitable equality. 2. She is added to shew that it is not only the most eminent Superiour or Neighbour to whom honour is due, but even these who have more weakness, and especially the Mother: Hence it is that alwayes almost in the Pro∣verbs, where duty to the Father is pressed, the Mother is also named with him, to shew that Children should not think that less respect is due to the Mother then to the Father; yea, sometimes the Mother is prefixed to the Father, as Lev. 19. 3. Ye shall fear every man his Mother and his Father, which is done to meet with the humour of many who are ready to lessen their duty to their Mother, and there∣fore we are called to it even in her old age, Prov 23▪ 22. and to guard against de∣spising of her then, which is too readily and frequently incident. Thus doth the Lord provide in his word against our corruption, which is ready to take advantage of debording and outbreaking at the weakest part.

If it be further asked, Why all Superiours, yea all Neighbours, are spoken of as Fathers and Mothers? Answ. These reasons are obvious from the scope: I•• is 1. to shew that the duties of this Command are mutual amongst all relations▪ it giveth Superiours their due, yet so as that it teacheth them also how to carry to∣ward their Inferiours, that is, to be Fathers to them; and that the relation necess∣arily implyeth a mutual tye; therefore this Command doth not only direct inferi∣ours in their duty towards Superiours, but also Superiours in their duty to their Inferiours. 2. They get this name to make their subjection to each other, and their mutual relations and duties the more sweet and kindly, when the subjection is to be given as by a Son to a Father, and when it is exacted and expected as by a Father from a Son; which consideration should be a kindly motive to all mut∣ual duties, and also an inducement to hide infirmities; and to construct tenderly of failings. And thus the denomination of the natural relation seems to be bor∣rowed, to establish and strengthen the positive Relation, which of its self is no•• so binding of the Conscience by Nature's light. So much for the Object of thus Duty.

The Duty it self here called for, is honour, which is also largely to be understood, both as it taketh in the inward esteem of others in our heart, and also the evi∣dencing of this in outward expresions in our conversation: For by this Command

it appeareth that there is, 1. Some eminencie in every man; 2. That every one should observe that and honour it in another; What is it then to honour them? It is not to complement them, and only seemingly to reverence them, but▪ it consisteth especially in these, 1. In observing and acknowledging what is eminent in any for nature, grace, station, or other▪ accidental things, and if there appear no more in a man, yet as he beareth any thing of Gods Image, or is a Christian and Member of Christs Church, he is thus to be honoured. 2. There ought to be an esteem of him, and we should really have an honourable account of him, and that in some respect beyond our selves in some one thing or other. 3. It lyeth much in love, and kindly or affectionate reverence, as is hinted Rom. 12. 10. 4. It taketh in obedience according to our stations▪ flowing from a disposition of heart to obey, Heb. 13▪ 17. 5. It reacheth both to the thought of the heart, and to our secret carriage, there should not be in our secret chamber any despising or wishing ill to him, Eccles. 10▪ 20. 6. It comprehendeth a holy fear and aw that should be joyned with it, Lev. 19. 3.

Honour being thus fixed in the heart, it is to be expressed, 1. In words, by respective and reverent speaking and giving answers, or making suits; Sarah cal∣led her Husband Lord, 1. Pet▪ 3. 6. 2. It is expressed in gestures by bowing ris∣ing up, keeping silence sometimes before others. Job. 29. not answering again, Tit. 2. 9. saluting, &c. Col. 4. 15. 3. In deeds, by obedience and testifying res∣pect that way which is generally called gratitude, therefore obedience to Pa∣rents, Eph. 6. 1. is drawn from this Command, which presseth obedience upon men according to their relations 4. In our means, communicating thereof when it is called for; so tribute to whom tribute is due, Rom. 13. 7. and double honour to the Elders that rule well, 1 Tim 5. 17. acording to the acceptation of honour used in that precept, Honour the Lord with thy substance, Prov. 3. 9. 5. In our prayers for them 2 Tim. 2. 1. 6. In covering their infirmities, Gen. 9. 21. 22.

As the breaches of this Command may be easily gathered hence▪ as being oppo∣site to these, so this rule is alwayes to be carried along in practice, that this honour and obedience must be still in the Lord; that is, there must be a reserving to the Lord his due, for God is the supreme Father, and all our respect to under-fathers of the flesh is to be subordinate to the Father of Spirits, Heb. 12. 9. so as he may have the first place for whose cause we give reverence to them, & so that word is still true, Acts▪ 4▪ 19. It is better to obey God then man; man is only to be obeyed in the Lord▪ Ephes. 6. 1. And thus refusing to comply with unjust commands, is not disobedi∣ence to Parents, but high obedience to God, the refusal being conveyed respectful∣ly and after the due manner.

Again the branches of this Command are exceeding large; two things by it are especially called for, 1. Love, 2 Honour, and whatever is opposite to and inconsistent with these, is a breach of this Command▪ wherein we are to observe, 1. The object of our love and respect, it is all men, 1 Pet. 2. 17. Honour all men; love the Brotherhood; our Neighbour here in the largest sense comprehending all men; 2. Consider that the act of love and honour that is required is most intense. we must love onr Neighbour as our self, and this reacheth far. 3. Consider that it tak∣eth in all that is our Neighbours▪ his name, fame, credit, and estate, &c. but especial∣ly love to his salvation▪ because in this mostly doth his concernment lye▪ 4. It

taketh in all midses or means that are for his true honouring▪ ••r the vindicating of of his name when he is defamed; hence Psalm 15. it is the property of an accurate walker, n••t to tak•• up an evil report against his Neighbour, even when it is brought to him and laid before him. 5. Yet there is a difference to be observed in the putting forth of our love and testifying of our respect; for we should love him as our selves, but in giving respect and honour, we are to prefer others to our selves: to love our Neighbours as our selves, importeth the kind and reality of our love, we are to love him no less truly then our selves (for we also come in here as the objects of our own love) but we are some way to honour him beyond our selves.

If it be asked, How can that be? 1. That one should love all men? Should we love them all alike and equally? And 2. ought we to prefer every man to our selves?

To the former we say. 1. This Command requireth, as to the object, that we love all men, excluding none from our love good or bad (while they are within the roll of men, capable to be prayed for) friend or enemy, for we should love them that hate us, and bless them that curse us. 2. As to the main things destred, or the subject matter of our wishes for them, our love should be alike to∣ward all; our love being a willing of good to others, we should desire the great∣est good to all men, that is▪ peace with God, Christ, Heaven, Sanctification, Re∣pentance, &c. that lead to it, there is here no inequality, nor two Heavens, a greater and a lesser to be the subject matter of our wishes and desires. 3. If we consider our love as to the act of loving in the kind of it, it is equal, we being cal∣led to love sincerely cordialy, and with the whole heart, perfectly; every man.

If ye ask then, Wherein is there any difference allowed? Answ. If we con∣sider 1. The effects of this Love, they may and ought to be more manifested towards one then another; we are to pray more for one then another; to com∣municate and to distribute more to one then to another, according to the oppor∣tunities we have, and according to the particulare relations and callings that God putteth us in; for beside our general relation to all men, we have particular re∣lations to some beyond others; hence may a man do more for his Children, and these of his own house, then for others; so may we pray for some men more and oftner, as their necessity is concerned, and as they may be more useful. 2. In respect of frequencie, our Love may and ought to vent it self more frequently towards some then others, and so it differeth from that general Love we owe to all. 3. In respect of sympathy, we are to be more touched with the hurt and hazard of some and more sensibly desirous of their good then of that of others, and so our love ought to affect us more, and stir more sensibly in reference to some then others, as in the case of a woman toward her Child, and of one dear friend to another; such was the sympathy between Jonathan and David, who thought they loved many others, yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them, good and evil; thus may arise from natural relalions▪ particular obligations, mutual familiarity, and others special grounds. 4 According to the diversity of concurrent circumstances, we may sometimes wish temporal good to one, and sometimes temporal rods to an∣other; providing alwayes it be out of a true desire of, and respect to their spi∣ritual good. 5▪ In respect of complacencie and delight accompanying the Act of

loving there may be a difference▪ for there may be much more delight and satis∣faction in loving one then another, as there appeareth more of holiness in one then another; so godly men love even natural men if of good parts, civil and friendly, more then others that are destitute of such qualifications; but it men be also gracious, they not only love them the more, but also acquiesce the more and have the greater complacencie in them on that account.

If it be asked from whence these differences, as to the effects of our love do flow? Answ. They may arise 1. From natural relations; 2. From the differ∣ence that is among men in their carriages, humours, and such like, as they are less or more ingaging; 3. From external circumstances, of acquaintance, fami∣liarity, or particular ingagements; 4. From favours, so men may love their benefactors more (in the forementioned sense) then others▪ 5. From civil re∣lations and intrests; 6 They may arise from a religious and christian interest and relation, so we are to love the godly, not only more then other men in the world, but also we are to love them 1. on another account than we love others, to wit, because they are such, because they are true members of the same body, are loved of God, and have his Image shining in them▪ 2. With more delight and acquieseing complacencie, as David doth, Psal. 16. 3. 3. There should be another way of venting our love to them then to others, both in spiritual and temporal things, thus loving the Brotherhood is distinguished, 1 Pet. 2. 17. from loving or honouring all men▪ so also the houshold of faith, Gal. 6. 10, is especially to be con∣sidered in our love.

If it be asked then, How differeth love to the godly from common love? Answ. That there is a difference, is clear from the forcited Scriptures, Psal. 16. 3. 1 Pet, 2. 17. and from 2 Pet. 1. 7. where brotherly kindness is distinguished from charity: In a word then, it differeth 1. In it's acquiescing complacencie, though there may be some sort of complacencie comparatively in others, yet simply and properly it is to be exercised toward the godly. 2. It is on another account as is said, to wit, as they are loved of God, love to them runneth in another channel, and hath another spring and rise, Matth. 10, ult. 3. It should be in a more high and intense degree, as to its exercise, because God is more concerned in them; and though good should be done to all, yet especially to this houshold of Faith. And the manifestation of our love even towards the godly may be less or more, accord∣ing as less or more of God appeareth in them, or in their way.

If it be further asked? How we can love wicked men, and if their being such should not marr our love to them? Answ. We speak not here of such as are de∣barred from the prayers of the people of God, and who are known to have sin∣ned the sin which is against the Holy Ghost; nor do we speak indefinitely of final enemies, these (according to all) being excluded from our love: But we say that other particular wicked men, as to their persons (whatever hatred we may bear to their evil deeds) are to be loved in the forementioned sense, yet their wick∣edness may 1. marr complacencie in them, that they cannot, nor ought not to be delighted in, nor with pleasure conversed with. 2. It may marr the effects of love in the evidences and manifestations of them, for that Christians may, yea, and sometimes should keep up all or most testimonies of it from some, is clear from the Apostles direction enjoyning the noticing of some, that they may be ashamed,

2 Thess. 3. 14. 3. It may marr love in ordering its exercises, yea, and occasion the seemingly contrary effects, as their wishing for, and doing of some things temporal∣ly adverse and cross to them, for their greater shame and humiliation, as is evident in the Psalmists prayer, Psalm 83. 16. Fill their faces with shame, that they may seek thy name, O Lord: so some out of love are to be corrected, ye punished tempo∣rally, yet with a desire of, and respect to their eternal wealfare.

If it be yet asked, If, and how, one is to love himself? Answ. Self-love is so connatural to us, that in effect it is the mediate result of our sense of life, and con∣sequently the very relish & endearment of all enjoyments, the spring of self▪preserva∣tion and the best measure pointed out by our Lord himself, of the love and duty that we owe to others, which as it is the mean whereby we taste and see that God is good▪ and how great his goodness is to us▪ so it ought principally to refer it self, and all its pleasing objects, to him as the fountain of all, who is indeed Love; but yet it is that wherein ordinarly men do much exceed, as especially these follow∣ing wayes.

1. They exceed in it when themselves are proposed as the end of their own actions, as it is ••. Tim. 3. 2. when their own things sway more with them, and are sought more by them then 1. the things of God, to which the first place is alwayes due; and 2. then publick things, and the things of others, even in the cases wherein these do require the preference.

2. When it is terminated on the wrong object, as when they run out in the im∣moderate pursuit of bodily and temporal things, caring more, if not only, for the body neglecting the better part.

3. When it is laid out for the pleasing of corrupt self and the making of provi∣sion for the Flesh to fulfil its Lusts, Rom. 13. 14. Self love under these considerations is corrupt, and to be guarded against.

Answ. 2. Self love, or love to our self, is allowable when qualified with the following properties. 1. When it is subservient and subordinate to higher ends, and can hazard it self, and deny it self for Gods honour, for a 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 the inte▪rest of Christ. 2. When it is drawen 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 pro∣move these ends, being willing to want them when they may not stand with these ends, and 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 peculi∣arly backed with a promise, to shew the concernment of the duty called for, the scope of it being to regulate that respect which each on 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 prefer∣reth this Command, to wit, that one hurt not another in their honour and estima∣tion 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 steal∣ing, &c.

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 op posite to love, and that general equity commanded whereby we should Do to others as we would have them to do to us, Therefore we con∣ceive 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 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 qualifications, either as he is furnished with natural or moral abi∣lities, or as he is gracious; 4. to his accidental furniture in externals, a 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 where by good cometh, or may come to the Church or Commonwealth, Honour includeth the giving respect to onr 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 capa∣ble, of good, which we wish unto them: but this considereth them more particu∣larly, as so and so qualified, and having such and such things in them deserving re∣spect; for honour being 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 ontward 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 dissimulation, as the ordinary complementing strain doth, but must also have expressions without, to bear witness unto that which is within, in gesture, words, or other wayes, as men are called to the giving of them.

If it be asked, What honour doth import, and what may be comprehended un∣der 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, determin 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 lament∣able ill amongst even good people, too ready often to give such designations and epithes to their Neighbours, whether inferiour or superiour to them, on very little ground, and sometimes to persons who, without breach of charity, may be suppos∣ed 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 goodness, 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 bypocrisie 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 hum∣ble carriage amongst men, which is a grace moderating a man so, that he prefer∣reth 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, Matt. 18. 3. readier to serve and give honour to others, then desirous of service and honour from them, and this not in complement, but in reality. 3. It tak∣eth in esteem of others, and vindicating of their name and ••ame, that they may be accounted of, and be in good repute with others▪ endeavouring their vindica∣tion 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 rejoycing at anothers good, as if it were our own, 6. I•• taketh in mercy and communication by way 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 others according to their stations and relations, of husband, wife, servant, master, son, father, friend, &c. And no doubt more even of this owtward respect would contribute not alttle to our hearty and comfortable living together.

These being some of the commanded duties the contrary vices are prohibit∣ed▪ 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 flowing from malice at the mans person, which is more readily in∣clined to construe so and so of such a man and his Actions then of another: The first may be removed, & 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 for 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 where∣by one with Diotrephes affecteth the preheminency, a higher office or precedency in the same office, the first salutation, the highest room at Table, &c. Presump∣tion, 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 Pusillanimi∣ty 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 Osten∣tation making shew of what good is in 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 ho∣noured 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; 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, self denyedly 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 be∣yond another in esteem, not from any love of vertue, but only out of an envious desire of having the prehemience 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 understand whisper what may be to the dishonour of another, even though it be a truth, using insinuations, and such a manner of seeming re∣spect to the detracted, as may make the blot and infamy to stick as when many commendations are given a 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, and such like are plainly against this command and forbidden in it.

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 such 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 whereof we conceive

is that sin reproved by James chap. 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 among 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 enjoyned, Rom. 13. 7. 2. Of their relation, if they be Fathers, Mothers, &c. as it is 1 Tim. 6. 2. 1 Pet. 2. 3 3. Of their other Quali∣fications and parts, or on other accounts, yea even on this general account, that they are men having immortal fouls, capable of grace, & 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 intrusted with some thing to be employed for the honour of God, and for the good of others▪ and riches, when well improved to these ends, they become useful▪ and therefore in that Case the Professors 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 it self so grosly, there was on such honour due to him, nor given him.

As to what the Apostle James discourseth chap. 2. 1. 2. certainly he doth not there simply condemn all reverencing of rich men, but the doing of it, 1. On a religi∣ous account, and in religious things, 2. When there was only care taken for ac∣commodating them in Assemblies, and no care 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 joynetly with the contempt of the other made the fruit. 3. It was condemned by him, because done for an evil end▪ viz. for slattering of rich men, these reprove by bhim 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 signes and evidences of respect there be no difference, the one may get as low courtesie 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 ••earers, that is, an Approbation that he is worthy of ho∣nour, not only for the outward capacity he is in to do good, but for actual improv∣ing 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 some-thing of gracious conformity to the Image of God, beside other common commendable Qualifications, being dis∣covered in the good man, he is (at least ought to be) with more complacency de∣lighted in, then the natural man, though as 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, whither 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-no•• ever as his last end, and as the chief thing; for honor being the Testimony of excel∣lency, 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 se∣perate 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 vertue and welldoing; flattery and crooked dealing being never warrantable, and in the follow∣ing 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 honor, or eloquence, or great learning, but honesty, faithfulness, holiness; thus Paul disclaimeth, seek∣ing 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 im∣proved and made use of for the honour of God.

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 ho∣nour me I will honour: And first the honouring of God is praise-worthy and honour∣able 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 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 ma∣lignity, 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 In∣struction, 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, sub∣mission and selfdenyedness: Whereby the Lord, as it were, to make honour the more honorable will have it rather to be his pure gift, then either our study or pur∣chase▪

Quest. 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 prefere them to our selves. 4. We know more aggravations of our own evils then of theirs; and there∣fore 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 tem∣poral one, peculiarly applyed to Israel here, yet generally agreeing to all 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 where∣in God shall please to cast a mans Lot to reside or inhabit as well as of Jude••, 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. Al∣though this promise seems to have a peculiar respect unto that Dispensation, where∣in 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 immor∣tality 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 out∣ward 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 what∣ever 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 perform∣ance as to length of days▪ here shal be abundantly made up by eternity hereafter in Heaven; what then will or can be the prejudice of few days on Earth?

From the annexing of this promise to the command, these two things 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 use∣ful 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 other living crea∣tures▪ may take their meat one 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 tak 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 re∣quireth) 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 warran∣tably before men, but also before God, to make use of the creatures, so that he may see and visit his Tabernacle, and take the moderate use of any lawful refresh∣ment, 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 his peculiar to a Believer and godly man, which none other, possess 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 tem∣poral promises? Answ. This is not their advantage to be alway abounding in these owtward things; that is neither so de facto and eventually, nor were it meet it should be so; but 1. they have a promise 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, shal 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 con∣fidently 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 creaturs, or in their scarcity because 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 fare; 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, Guids 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 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 (thought 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 withall, if the generals we have hinted at in the exposition of this Command be well understood, seriously pon∣dered, 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 Christ an and truly goodly man be sought after, he is in a special manner to be found in them, so, when sanctifiedly, sutably and sea∣sonably performed, they in a special manner ado••n the Doctrine of God, and keep it from being blasphemed, and bear a very real and evident testimony to the truth and re∣ality 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 ma•• be clearly gathered from Luke 3. 10▪ 11. 12. 13. 14. Tit. 2. ••. 5. & 10. 1 Tim. 5. v. 14. & 6. v. 1. 1. Pet. 2. v. 13. 14. 15. & 3. v. 1. 2. compared together.

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 Magist are most to be obeyed, if they com∣mand contrarily? Answ. If that which is commanded be a thing belonging to the Magistrates place to 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 Ma∣gistrate is to be obeved, 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, not∣withstanding 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 estimat on 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, appear∣eth 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, and useful or gainful for nothing to him. 2. It may be considered as it respect∣eth 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∣comming 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 con∣cerneth our selves, for by it we are kept within bonds, as to our thoughts of our selves, and what is ours, or in us, upon the discovery of many infirmities we are en∣compassed with, see Rom. 12. 3.

Humility considered the first way, is not properly contained 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 f••ameth our actions sutably, and according to ••ight 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. Thus Humility of one man towards another differeth from Humility towards God, because of the great disp••oportion that is between God and Creatures, infinitely more then 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 25. 7. but there may be comparing and usefulness too, amongst Creatures which this humi∣lity 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 call∣ed to according to warrantable grounds; and humility, although it leadeth us to entertain due thoughts of our own infirmities, yet it moderateth us in that also accord∣ing 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 person and at one and the same time.

3. From this we may see, That Humility differeth from, as is somewhat else then fainting and despondencie of spirit or pensive pusillanimity, in not daring to fo••low 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 there∣fore 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 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 bon••m, or a good thing which is desirable; as for example, to do some exploit, to undergo some change, &c. now men being bent to be ambitious, covetons, 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.

4. This humility, as a grace, differeth from civility and outward yielding to an∣other, because. 1. It proceedeth from a principle of conscience, and upon a con∣scientious account, viz. the inward sense and feeling of the defect of grace in our selves, and the impression of our Neighbours worth. 2. 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 vertues, as remaining sparks of natures light, and dark resemblances of some Gospel graces, which neve∣theless, 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 ac∣ceptable 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 pro∣pose, hath also graces, that are wholly peculiar to it: The work and end of mo∣ral Philosophy, could be no other, then to moderate passions, and regulate man∣ners, 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 thing, vez to reconcile, and savel ost 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 pro∣per 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, where∣into sin had ruined us, and the free and wonderful love, whereby we are delivered out of it, doth agreeably to this command, teach us a lowliness and self-denyal, so unlike to any thing in the doctrine of these old Moralists, that it is not more proper to the spirit of the Gospel, then it's contrary pride, may be called their Characte∣ristick, 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 thier ver∣tuous 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; the sin of pride is so plainly the ruin of all that are without God, and the neck▪break of all that seek after righteousness, other∣wayes then by Faith, that we may well affirm. Humility to be Faiths inseparable companion; Nowonder then that there is no grace more commended to Christi∣ans, and more necessary; which might appear by considering, 1. The commands whereby it is pressed in Scripture; 2. The weightiness of the expressions in which

it is holden forth, 1. Pet. 5. 6. Humble your selves therefore under the mighty hand of God, that he may exalt you in due time. Rom. 12. 3. For I say••, through the grace given unto me, to every man that is among you not to think of himself more highly then he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith. Philip. 2. 3. Let nothing be done through strife or vain glory, but in lowliness of mind let each esteem other better then themselves. James 4. 6 10. But he giveth more grace: where∣fore he saith, God resisteth the proud; but giveth grace unto the humble. Humble your selves in the sight of the Lord, and he shal lift you up, 3. The many commendations of it, it maketh us, 1 like Christ, Matth. 11. 29. John 13. from v. 4. to 18. and is particular∣ly taught by him; 2. It is an ornament which we ought to be cloathed with, 1. Pet. 5. 5. 3. It fitteth for sutable discharge of duties, Micah 6. 8 4. It procureth the in∣crease of Grace, 1 Pet. 5. 5. 5. It is more then to command a City, for it maketh a man master of himself, Prov. 16. 17. 18. 19. 6. It hath many promises of exal••ation throughout the Scripture, and of riches, honour, and long life, Prov. 22 4 Psal. 112. 3. Lastly, it preventeth many evils and vices that are incident even to Christians, and leadeth to the contrary vertues. 1 Humility moderateth a mans design, in pres∣sing for honour, so it preventeth Ambition; 2. His pursuing inordinately after riches, and so it suppresseth Covetousness: 3. Inordinate seeking after knowledge, and so it guardeth against Curiosity: 4. It moderateth in reference to a mans esteem of himself, and so it shooteth ou•• Self-confidence.

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 despis∣ing 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 faith is no glory, but is rather as, if a man should eat 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 vi••ious atten∣dants, 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 & 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 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 de∣portement 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 ex∣tensive, 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 ànd just reputation; the proud man is often in Gods righteous Judgment de∣spised; Then it is necessary for things relating to our selves, as for our entertaining peace with God, for keeping us within bonds, for guarding against snairs, for keep∣ing up communion with God, and for fitting to the suitable discharge of all duties call∣ed for; It would make us preach, and you hear more profitably; it would settle and establish against the reelings that are in this time, that put many into a distemper, and a sort of spititual 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 and 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 experience, eminent manifestations, spiritual exercises, &c. wherewith God may make some to shine very 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 things, 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 opposit humility, which maketh a man walk softly, 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 choise of by himself, and puteth on to serious endeavours of practising it when known; which pride doth not. Thus we see both how exten∣sive and how necessary to Christians▪ in whatsoever stat on 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.