The Measures of Christian Obedience, Book 2 · Chapter 4
CHAP. IV. Of our Duties to men in particular Relations.
The CONTENTS.
Of our Duties to other men in particular Relations. The Duties enjoined, and the sins prohibited towards Kings and Princes, Bishops and other Ministers. The particular duties and sins in the relation of Husband and Wife, Parents and Children, Brethren and Sisters, Masters and Servants. Of the two Sacraments, and Repentance. A recital of all particular Duties enjoined, and sins prohibited to Christians. Of the harmlesness of a defective enumeration, the Duties of the Gospel being suggested not only outwardly in Books, but inwardly by mens own Passions and Consciences.
BUT besides all these Laws contained in the general Command of Love to our Neighbour, which require something of us to be performed or forborn towards all mankind; there are yet some more particular instances of it, which make some things due from us, not as we are left at random towards all men indifferently, but as we stand more peculiarly related towards some; whether that relation be
1. Publick and Political, of Prince and Subjects, Ministers and People.
2. More Private and Domestick; as is that between
1. Husband and Wife.
2. Parents and Children.
3. Brethren and Sisters.
4. Master and Servants.
For in all these special Relations Love to our Neighbour exerts it self in special effects; which are all such peculiar Laws as bind us, not towards all men indifferently, but only towards them whom we stand so related to.
To begin with the first.
1. The first relation from whence result several effects of Love, and instances of Duty towards some particular men distinct from what we owe to the rest of all mankind; is that which is between us and our Publick or Political Governours and Rulers. And because we are Members of two great Societies; one a Society in things outward and temporal for our happiness in this world, which is called the State; and the other in things sacred, spiritual and eternal, for our happiness in the next world, which is the Church; and God has his Representatives and Vicegerents in them both: therefore under this Head are two sorts of effects of Love and instances of Duty.
1. Towards Civil Governours, viz. Kings and Princes.
2. Towards Ecclesiastical, viz. Bishops and Ministers.
1. Then towards our Publick Civil Governours, our Kings and Princes, the fruits of Love, both in abstaining from all evil, and showing all kindness and good will to them; will be as follows.
1. Since they are both placed above us and set over us, our Love to them will produce in us both an opinion of their preheminence and excellence, as being Gods Deputies and Viceroys here on Earth, which is honour; and the bearing of an awful regard and behaviour towards them, as to such who can of right command and punish us, which is reverence.
2. A readiness and resolved industry to maintain and support them in their persons and Government, either
1. By doing such things towards it as are in our own power, viz.
1. For the maintenance of their grandeur, in a willing payment of such contributions as are appointed for it; which is paying Tribute and Customs.
2. For the preservation of their Lives or Reigns, by revealing to them such Plots or Practices as make against them, and by endeavouring all that in us lyes, according to our promises and obligations of allegiance, to maintain and preserve them; which is fidelity or loyalty.
2. For things that are above our power, by recommending them earnestly to Almighty God, that he would bestow them on them; which is praying for them.
3. A more direct owning of their Authority and Presidence over us, by carrying suitably,
1. To the things which they command, in doing or performing them; which is obedience.
2. To the penalties, which upon our omission or transgression they impose; by a quiet suffering and resting under them; which is subjection.
All these are effects of love to Kings and Princes, and so many particular Commands of God, and Instances of Duty in this relation.
And opposite to them are all the contrary effects and prohibitions of hatred and ill-will towards them.
For from our averseness to all good Offices, and our readiness to create offence and evil to them, which are the natural effects of our hatred of them, will flow,
1. Our having undervaluing and lessening thoughts of them in our minds, by looking only or chiefly upon their failings and defects, and esteeming them no better than common men; which is dishonour. And if this be expressed in a lightness and contemptuousness of behaviour towards them, which argues us to have no fear or awe of them, but to neglect and despise them; 'tis irreverence. Which, when it breaks out further into reproachful Speeches, and a discovery or inveighing against their defects, is, as St Jude calls it, speaking evil of Dignities, Jude 8.
2. A seeking through our envy and ill-will to them, to lessen or destroy their Persons or Power; or at least to withdraw all our own contributions towards the maintenance and support of them; by denying,
1. Such things as are in our own power,
1. Towards the sustaining of their splendor and grandeur, in refusing to bear our share of the charge towards it, in paying Taxes and Tribute.
2. Towards the preservation of their Lives and Government, in not helping and defending them, but either plotting and endeavouring our selves to give away their lives and Kingdomes unto others; or consenting to, and concealing them that do so, contrary to our obligations and promises of allegiance; which is traiterousness.
2. Such things as being above our power might yet be obtained for them from God at our request; which is neglecting to pray for them.
3. A more direct disowning and casting off their Power and Authority over us, by going cross,
1. To their Commands, in omitting what they enjoin, or doing against it; which is disobedience.
2. To their inflictions and penalties, by not submitting and subjecting our selves to them, but violently resisting and opposing them; which is called by St Paul resisting of Power, or fforeign.standing up against it, Rom. 13.2. And this when it is made by great Numbers, and goes on to extremities, when men are, as the Apostle there says, gforeign.set in array and posture of defence against it, and ready by force of Arms to contend and wage War with it; is Rebellion.
And all these are effects of hatred to Princes, and instances of disobedience in this relation.
So that as to this part of our Duty, our relation of Subjects towards our Sovereign Kings and Princes, the effects of Love or Laws commanding are the Law of honour to Kings, of reverence, of paying tribute and customes, of fidelity, of praying for them, of obedience, of subjection.
And opposite to them the effects of hatred, or forbidding Laws, are the Law against dishonour, against irreverence, against speaking evil of Dignities, against refusing Tribute and Taxes, against traiterousness, against neglecting to pray for Kings, against disobedience, against resisting lawful Powers and Authority, against rebellion.
And then,
2. For the other sort of publick Governours, viz. those of the Church, as are Bishops and other Ministers, the effects of Love in shewing all kindness, and keeping back from all evil and offence towards them, will be as follows.
1. A good and awful opinion of them, and of their Office in our minds; looking on them as men that bear the great Character of Ambassadours from Christ, as St Paul calls them, 2 Cor. 5.20; and are commissioned by God to treat with us in a matter of incomparably the highest concernment, viz. our eternal salvation: and this is honour, or esteeming them highly in love, though not for their personal worth, yet for their works sake, 1 Thess. 5.13. Which honour is expressed,
1. By such an awfulness of behaviour, and respectful, loving carriage towards them, as argues in us a just sense of the Greatness and Majesty of Christ whom they represent, and of the goodness of that Concern which they come about; which is reverence.
2. By making such outward provisions for them as may at least set them above, and secure them from contempt, although it keep them below envy; and that is the honour of maintenance, whereof St Paul speaks, 1 Tim. 5.17. And as for those things which are not in our power to conferr upon them, by recommending them to Gods bounty, in praying for them.
2. As to our Lives, a careful heed and observance of those things which, as the Ministers of Christ, and in his Name, they teach and enjoin us; which is obedience.
So that in our love to our spiritual Rulers, the Bishops and Ministers of Christs Church, are implied all these particular effects which are so many commanding Laws, viz. the Law of honour, or having them highly in esteem for their works sake, of reverence, of maintenance, of praying for them, of obedience.
And opposite to all these are the effects of hatred, or doing nothing towards them that may benefit and please, but all things that may any way vex and offend them. In particular,
1. In our minds, a low and disparaging opinion of them, looking on them as persons of no worth or value, and setting at nought both them and their Office; which is dishonour, or setting them at nought for their works sake. And this is outwardly expressed,
1. In words, by vilifying and undervaluing them, either in picking up and proclaiming their faults and failings to reproach their Persons, or in talking to disparage and debase their Office; which is speaking evil of Ministers. And if this be in smart jests and opprobrious mirth, to render them and their Calling ridiculous, 'tis mocking them.
2. In contemptuous and sleightful behaviour towards them, thereby shewing that we have no regard or value for them; which is irreverence.
3. In denying them all outward maintenance, such as should preserve them from meanness and contempt; which is not providing for them. And if this be instanced in taking away from them either by force or fraud, those just Dues of Tythes, &c. which our Country Laws have confirmed to them; it is stealing of consecrated things, or sacriledge. And as for those things which must be derived to them by Gods peculiar Bounty and Providence, a neglect to seek them at Gods hands on their behalf; which is not praying for them.
2. In our lives and actions, a proud neglect or rejecting of what they impose, and acting against those things which, in the name of Christ, and as his Messengers, they enjoin us; which is disobedience.
So that in our hatred of publick Rulers in the Church, the Bishops and Ministers of Christ, are implied all these effects, which are so many particular forbidden sins, viz. the Law against dishonour or setting at nought our Bishops and Ministers, especially for their works sake, against speaking evil of them, against mocking them, against irreverence to them, against not providing for them, against sacriledge or stealing from them, against not praying for them, against disobedience.
And these are the several effects of love and hatred, and the particular commanding and forbidding Laws which God has given us for the measure of our more especial Duties to this first sort of Neighbours, our publick Governours both in Church and State.
And,
2. As for the other sort of relation, which founds some special Duties distinct from those which we owe to all mankind in common, viz. that which is more private and domestick; in as much as a Family is compounded of several states and conditions of people, whereof some are Parents, some Children, some Masters, and some Servants; it includes in it these four,
1. That of Husband and Wife.
2. That of Parents and Children.
3. That of Brethren and Sisters.
4. That of Masters and Servants.
1. The first and principal domestick relation, wherein Love has some peculiar effects that bind us then particularly when we are in that condition, is the relation betwixt Husband and Wife. And here Love through its forwardness to delight and benefit, and its great averseness in any thing to give offence, will have these effects.
1. Such as are mutual and common to them both; as are,
1. A most tender care and heightned kindness, arising from the most intimate union and nearness that is betwixt them; which expresses it self chiefly,
1. In the partaking in each others bliss and misery, or being both equally concerned in those things which befal either; which is communicating in each others condition.
2. In the bearing with each others infirmities, and not falling into hard thoughts and estrangedness upon them.
3. For those things which are not in their power to bestow, in seeking them mutually on each others behalf from God by prayer.
2. A faithful performance of that appropriate use of each others Bed, which they promised mutually at marriage; and this is fidelity.
2. Such as are particular, and concern them in special, one towards the other; either,
1. The Husband toward the Wife. And because the relation of a Husband implies power and dominion, that these may be rendred as easie and grateful as may be, the effect of Love here will be such a tempering and sweetning of them, as makes them contribute as much as may be to her pleasure and contentment; which it doth by making him,
1. When it is for her benefit, to employ all his power and authority to procure her necessaries and due conveniencies; which is providing for her, or giving honour, i. e. hforeign.maintenance to her, because She is the weaker Vessel, as St Peter says, and so unable to provide it for her self, 1 Pet. 3.7; and also to guard off all inconvenience and injury from her; which is protection of her.
2. When 'tis over her as his Subject, to lay them in great measure aside, and to win her rather by the sweetness of love than by the force of authority; which is flexible, winning Government. And this as it causes him to yield to her in several things, which in strictness of power he might stand upon, is compliance and condescension.
2. The Wife towards the Husband.
And the relation of a Wife implying subjection and dependance, the effects of Love which doth nothing that affronts or injures, but all things that may any ways pleasure and delight, will be,
1. An opinion of his preheminence and authority over her, which is honour. And this as 'tis joyned with a fear of offending him, that expresses it self in respectful carriage; is reverence.
2. A free and forward dispatch of all such things as she knows he either likes or requires; which is observance and obedience.
3. In undergoing restraint, a cheerful submission of her self to his pleasure; which is subjection.
So that in this relation of Husband and Wife, the effects of Love or Laws commanding, are, on both sides, the Law of mutual concern and communicating in each others bliss or misery, of bearing each others infirmities, of prayer, of fidelity: On the Husbands towards his Wife, the Law of providing for her, of protecting her, of flexible, winning Government, of compliance and condescension: On the Wives towards her Husband, the Law of honour, of reverence, of observance and obedience, of subjection.
And opposite to these the effects of ill-will and hatred in this relation, will be as follows:
1. Such as are mutual and common unto both; asare,
1. An unaffectedness in each others condition, and an insensibleness in one part of those things which befal the other; which is unconcernedness in each others condition.
2. A not bearing each others infirmities, but either cutting out work and exercise for them by doing or speaking such things as are fit to irritate; which is provocation: Or being ill-affected towards each other upon them; which, as it is expressed in a privation of all that tenderness of love and kindness which should result from the intimate nearness of their relation, is estrangedness: and as proceeding higher to ill-will, and expressions of an imbittered mind, as it causes for the present wrangling and debate; it is strife or contention: and as festring into an habitual displeasure and lasting regret, it is hatred or enmity; and as breaking out in a proclamation of each others weaknesses, evil speaking, or publishing each others infirmities.
3. As doing no good to each other themselves, so seeking none from God, which is not praying for each other.
4. An avoidance of each others Bed, and being false to the Marriage Covenant about it; which is adultery. But if this unfaithfulness really be not, but through the suspicious temper of one side is only groundlesly presumed; it is jealousie.
2. Such as are peculiar, and concern one particularly towards the other, either,
1. The Husband towards the Wife, and here the effects of hatred will be,
1. A neglecting to use his power for her benefit, through an insensibleness of her wants, and regardlesness of what hardships she struggles with; either as to necessaries or conveniencies, which is not providing for her, or not maintaining her; or as to injuries and affronts, which is not protecting her.
2. Vsing all his authority over her by a harsh and magisterial peremptoriness of Command; which is imperiousness; or by an unyielding, inflexibleness of will and pleasure; which is uncompliance, uncondescension.
2. The Wife towards the Husband; where it will produce a light and low opinion of him; which is dishonour; which being joined with a contemptuous and fearless behaviour towards him, is irreverence. And this will effect,
1. A backwardness and utter averseness to do unbidden what will delight and please him, which is non-observance; or what is commanded by him, which is disobedience.
2. A refusal or open reluctance in undergoing that restraint which he imposes; which is casting off his yoke, or unsubjection.
So that in this relation of Husband and Wife, the effects of hatred, or Laws forbidding, are, to both Parties, the Law against unconcernedness in each others condition, against not bearing each others infirmities, against provoking one another, against estrangedness, against strife and contention, against hatred and enmity, against publishing each others infirmities, against not praying for each other, against adultery, against jealousie. To the Husband towards the Wife, the Law against not maintaining her, against not protecting her, against imperiousness, against uncompliance or uncondescension. To the Wife towards her Husband, the Law against dishonour, against irreverence, against unobservance, against disobedience, against casting off his yoke, or unsubjection.
2. The second domestick relation is that of Parents and Children, and in this the effects of Love, and particulars of Duty are either,
1. On the Parents side towards their Children, as are,
1. From the extraordinary nearness that their Children have to them, being parts even of their own Bodies, that most heightened tenderness and kindness, which, because it is found in all Animals in nature towards their own Offspring; is called natural affection.
2. From their Childrens helplesness and wants, their care over them. Which is taken up,
1. With respect to this world, and that in behalf,
1. Of their Bodies, by providing for them all due necessaries and conveniencies, both whilst they are under them, and against the time that they go out from them; which is provision, maintenance.
2. Of their whole persons both Body and Soul, by training them up in the best ways they can, whereby to render them profitable in their station, and useful Members of Society; which is good and honest education. In the management whereof, the using of their power over them, not in a rigorous and austere, but a tender obliging way; is loving Government.
2. With respect to the next world, and that is by causing them to be duely instructed in Religion, and stamped with vertuous impressions; which St Paul calls bringing them up in the nurture and admonition of the Lord, Ephes. 6.4. And for those things which they cannot procure for them by themselves; begging of them from Gods bounty by prayer for them.
2. On the Childrens side towards their Parents, where, besides the Duty of natural affection common to them with the Parents, Love effects,
1. An opinion of their preheminence and authority over them, which is honour: and this when it is joined with an awful regard to them, and a fear of offending them; is reverence.
2. Whilst they are under them, a ready chearfulness in performing all that they command, which is obedience: and in bearing and undergoing all that they impose, which is submission or subjection.
3. When either they are under them, or gone from them, a readiness upon occasion to requite all their care and kindness in supporting and relieving them; which the Apostle calls requiting their Parents, 1 Tim. 5.4.
4. And in such things wherewith they cannot supply them of themselves, entreating God on their behalf; which is praying for them.
So that the effects of Love and instances of Duty in this relation, are from the Parents towards their Children, the Law of natural affection, of maintenance and provision, of honest education, of loving Government, of bringing them up in the institution and fear of God, of prayer for them: from the Children towards their Parents, the Law of honour, of reverence, of obedience, of subjection, of requiting upon occasion their care and kindness, of prayer for them.
And opposite to these effects of Love which are so many commanded Duties, the effects of hatred in this relation, which are so many particular forbidden sins, are these that follow:
1. In Parents towards their Children, it will produce a coldness of heart and unconcernedness for them, which is being void of natural affection: Which will effect,
1. As to their care for them, a neglecting to provide for their present maintenance or future support; which is condemned by St Paul under the name of not providing for those of our own house, 1 Tim 5.8.
2. As to their Government and Conduct of them, an untoward exercise and employment of it where there is no just need, or a neglect of it where there is. For it will produce,
1. As to things that are good and necessary for the Children, an utter carelesness of them, when the Parents neglect to teach and inure them to such things as may render them dutiful to God, and useful in Society; and contrariwise accustome and bring them up in idleness, vanity, or wickedness; which is irreligious or evil education.
2. As to things that are unnecessary and indifferent; a great strictness and severity, whether it be in commanding or imposing things without reason, necessity, or convenience; or convenient things with imperious harshness or unreasonable rigour, only out of wantonness of authority and plenitude of power, which instead of exciting them to a cheerful obedience, is apt to move in them an irksome regret; which is provoking them to anger.
3. And instead of praying for them, not praying at all, or using passionate and modish curses or imprecations; which is imprecating or praying against them.
2. In Children towards their Parents, it will cause, besides the want of natural affection,
1. A low esteem and undervaluing opinion of them in their minds; which is dishonour. And this, if it be joined with a contemptuous disregard, and fearless behaviour towards them; is irreverence: Which is expressed,
1. In disowning or disregarding them by reason of their meanness; which is being ashamed of them.
2. In entertaining their weaknesses and infirmities, not with pity and sorrow, but with sport and delight, turning them into a matter of mirth and laughter. This is a mixture of hatred and scorn, and is called mocking them.
3. In divulging in words, and, instead of concealing and excusing, publishing their faults and defects with reproaching of them, and inveighing against them upon the account of them; which is malediction, or cursing of them.
2. Whilst they are under them, a spiting and going cross,
1. To their Commands, by not performing what they require, but doing against it; which is disobedience.
2. To their impositions, by not submitting to that restraint and burthen which they lay upon them; which is contumaciousness, or casting off subjection.
3. To their interest, by embezilling or secret wasting of their substance; which is robbing them.
3. When either they are under them, or gone from them, not recompencing their care and kindness by their relief and service when their Parents need requires it; which is not requiting them.
4. And instead of praying for them, not praying at all, or hasty wishing ill to them; which is imprecation.
So that the effects of hatred in this relation or forbidding Laws are, to the Parents, the Law against want of natural affection, against not providing for those of their own house, against irreligious and evil education, against provoking their Children to anger, against not praying for them, and imprecation of them. To the Children, besides that against want of natural affection, the Law against dishonour, against irreverence, against being ashamed of their Parents, against mocking them, against cursing or reproach, and speaking evil of them, against disobedience, against contumaciousness, against robbing them, against not praying for them, or imprecation of them.
3. The third sort of domestick relation that includes some instances of Love that are not due towards all men indifferently, but peculiarly towards some; is the relation of Brethren and Sisters.
And these being so nearly allied, and partaking of the same blood; Love betwixt them will exert it self,
1. In a most passionate concern and tender affection for each other; which, because we seem to be carried on to it by the very force and instinct of our nature, without any help of reason, or need of being argued up to it, is called natural affection.
2. And as an effect of this, a helping each other by a reciprocal service, and, when occasion requires, by communicating mutually of their substance; which St Paul calls a providing for those of our own Family, 1 Tim. 5.8. And in those things which they cannot afford themselves, seeking them mutually for each other by prayer.
And opposite to these are the effects of hatred betwixt them, which will effect,
1. An unconcernedness for each other, or a want of natural affection.
2. A not helping of each others needs, or not providing for them: and not praying to God in each others behalf, but making ill wishes mutually; which is imprecation.
So that the effects of Love or commanding Laws in this relation, are the Law of natural affection, of providing for our Brethren, of praying for them: and opposite to them the effects of hatred or forbidding Laws, are the Law against want of natural affection, against not providing for our Brethren, against not praying for them, and imprecation or praying against them.
4. The fourth and last relation, is that of Masters and Servants. And in this the effects of Love are either,
1. From the Masters to the Servants. Where Love will produce,
1. A care of their Servants, as of Members of their own Families; both,
1. Of their Bodies, in provision and maintenance.
2. Of their Souls, in religious instruction and admonition.
2. A Government of them that is not harsh and severe, but kind and gentle, such as we expect and desire that God, who is our Master, should use over us; which therefore is called by the Apostle our dealing justly and equally with them, i. e. so as we would have our Master to deal with us, Col. 4.1. In particular observing,
1. In our Commands to them, Mercy as well as Justice; in requiring nothing that God forbids, which is unlawful; nothing for imperiousness and commands sake, only that we may create them work though we our selves receive no benefit; which is unprofitable: and even where we are advantaged by it, nothing lastly which is either above, or at least very hard and oppressive to their power and strength; which is unproportionable. And this is kindness and equity in commanding.
2. In our threatnings and punishments, tenderness and pity; in not threatning and punishing out of will and power, or either more or oftener than need requires, which the Apostle calls forbearing, or moderating threatning, Ephes. 6.9.
3. In our rewards, paying them punctually and justly what they have wrought for; which is punctual payment of the wages of the Hireling.
4. And besides all the kindness which we can do for them our selves, whether by rewarding or promoting them, procuring moreover all the good which we can for them at Gods hands, by praying for them.
2. From the Servants to the Masters.
And the nature of service being a setting over all our powers and abilities for the time, to their benefit whom we are to serve; the effects of Love in this relation will be,
1. An opinion and esteem in the mind of their Masters preheminence and lordship over them; which is honour. And this being joined with an awfulness and fear of offending him, who has both Authority to command and Power to punish; is reverence.
2. In things which they know he desires and delights in, a forward care and ready industry to please him by doing them before they are bidden; which is observance. And this among other things effects,
1. As for his, or his Families defects at home, concealing or excusing them.
2. As for his reputation abroad, when 'tis injured, vindicating and defending it.
3. A care of their Masters Goods, and carrying suitably to his pleasure; always exercising,
1. In those things which their Master intrusts them with, a true discharge of that trust, and the things committed to it; which is fidelity.
2. In those things which their Master commands, a ready performance and execution of them; which is obedience. The vigorous application of themselves to the dispatch whereof, is diligence. Which they are to shew, not only from the terrour of their Master so long as his eye is over them, which the Apostle calls eye-service; but from the ready willingness of their own minds, which will make them do it whether he be with them or absent from them; which in the same place is called obeying with good will and from the heart, Ephes. 6.6, 7.
3. In those things which he imposes and inflicts, whether they be just, or even injust, if light and tolerable, a quiet and uncontending submission; which is patience and subjection.
4. And in those things wherein they cannot advantage him themselves, commending him to Almighty God, by prayer for him.
So that the effects of Love or commanding Laws in this relation, are, on the Masters side, the Law of maintenance, of religious instruction, of a just and equal Government of them, of kindness and equity in commanding, of forbearance and moderation in threatning, of punctual payment of the wages of the Hireling, of praying for them: On the Servants, the Law of honour, of reverence, of observance, of concealing and excusing their Masters defects, of vindicating their injured reputation, of fidelity, of obedience, of diligence, of willing and hearty service, of patient submission and subjection, of praying for them.
And opposite to these are all the effects of hatred, which will be instanced in these Particulars.
1. From the Masters towards their Servants, it will produce,
1. A carelesness of what becomes of their Servants, whether as to,
1. Their Bodies, in not duly maintaining or providing for them.
2. Their Souls, in not catechising or instructing of them.
2. A Government of them which is cruel and rigorous: and this being a dealing otherwise with them than we are willing to be dealt with our selves; is unequal Government. Which is expressed,
1. In the injustice and severity of our Commands, when we enjoin what God forbids, which is unlawful; or what tends not to benefit our selves, but only to vex and trouble them; which is unprofitable: or what is either above their strength or exceeding hard for it; which is unproportionable: And this is unjustness, and wantonness, and rigour in commanding: which, if it be acted in a contemptuous haughtiness and peremptory way; is imperiousness.
2. In the injustice and hardship of our threatnings and punishments, when we use them without occasion, or more than needs when there is occasion for them; which is immoderate threatning, or punishing. And this, as it vents it self in bitter words, and vehemence of vilifying expressions, a fault that is incident to proud, hasty Folk and lordly Masters, is railing at them.
3. In the dishonesty and dilatoriness of our Rewards, when we either pay not at all that which was covenanted for their service, or cut it short, or delay it long when their necessity calls for it instantly; which is defrauding or keeping back the wages of the Hireling.
3. And besides all the kindness which we deny them our selves, neglecting to seek for any thing for them at Gods hands, by not praying for them; or cursing and imprecating them, which is praying against them.
2. From the Servants towards their Masters; where the effects of hatred are,
1. A disesteem and contemptuous opinion of their Masters, as persons of no worth or preheminence above themselves, which is dishonour. And this, when it is evidenced in a careless and disrespectful behaviour towards them, which argues them to stand in no fear or awe of them; is irreverence.
2. An industrious neglect of such things as they know are pleasing and acceptable to him; and venturing upon others that will disgust and offend him; which is non-observance: two particular expressions whereof are,
1. As to his or his families defects at home; a publishing and aggravation of them.
2. As to his reputation abroad, a suffering it to lye under imputations that are undeserved; which is not vindicating him.
3. An endamagement of their Masters Goods, Concerns, and Authority, by shewing,
1. In what their Master intrusts them, falseness or non-performance; which is unfaithfulness. And if it be instanced in making away such Goods or Mony as were committed to them,
1. To their own luxury and pleasure, by such ways as our Saviour sets down of eating, drinking, and keeping ill company, Matth. 24.49; it is wastfulness of their Masters Goods.
2. To their own private profit and secret enrichment; it is purloining.
2. In what their Masters command, a careless omission of it, or acting against it; which is disobedience. Whether this be expressed,
1. In questioning and disputing the fitness and convenience of what they enjoin, instead of doing and performing it; which St Paul calls answering again, or iforeign.speaking against and contradicting it, Tit. 2.9.
2. In a slow and lazy application of themselves to it, when they do set about it; which is slothfulness.
3. In a laborious dispatch of what they are commanded only whilst their Masters eye is over them, but slackning all again when he is gone from them; doing all things out of dread, but nothing out of choice and good will; which is eye-service.
3. In what their Master imposes or inflicts, a not enduring or resting under it; which is contumacy or resistance.
4. And in such things as God is to bestow on them, a not seeking to him by prayer on their behalf; but praying against them.
So that the effects of ill will and hatred, or Laws forbidding in this relation, are, on the Masters side, the Law against not providing maintenance for his Servant, against not catechizing or instructing him, against unequal Government, against unjustness, wantonness and rigour in commanding, against imperiousness, against immoderate threatning, against railing, against defrauding or keeping back the wages of the Hireling, against not praying for him, and imprecation or praying against him: and on the Servants side the Law against dishonour of his Master, against irreverence, against non-observance, against publishing or aggravating his Masters faults, against not vindicating his injured reputation, against unfaithfulness, against wasting his Goods, against purloining, against disobedience, against answering again, against slothfulness, against eye-service, against contumacy or resistance, against not praying for them, and imprecation or praying against them.
And thus we have seen what are the particular effects of love and hatred both towards all men in general, and also towards all in those several relations wherein we stand concerned with one another in the World. And in them are contained all the particular Commands and Prohibitions, which make up this third Branch of Duty, viz. righteousness, or our Duty towards our Neighbour. All that God requires of us towards other men, is only to have a hearty kindness for them, and in this manner to express it. And all that he forbids is only our hatred of them, with all the forementioned effects of it. So that in the above-named instances and effects of Love, in Justice, Charity, Peace, with those others in the relations now recited, is comprized the whole of this last Member of St Paul's Division, righteousness.
Thus at last we have seen what are all the particular instances of those three general Laws, sobriety, piety, and righteousness; wherein, if we add two or three more, is comprized the Body of our whole Duty.
If we adde two or three more, I say; for besides the several Laws already mentioned, there are three particular Duties yet remaining of a more positive and arbitrary nature, which Christ has bound all Christians to observe; and they are the Law of Baptism, of the Lords Supper, and of Repentance.
Baptism is our incorporation into the Church of Christ; or our entrance into the Gospel Covenant, or into all the duties and priviledges of Christians, by means of the outward Ceremony of washing or sprinkling in the name of the Father, and of the Son, and of the Holy Ghost.
The Eucharist or Lords Supper is our Federal Vow, or repetition of that engagement which we made at Baptism, of performing faith, repentance and obedience unto God; in expectation of remission of sins, eternal happiness, and those other promises which by Christ's death are procured for us upon these terms: which engagement we solemnly make to God at our eating Bread and drinking Wine, in remembrance and commemoration of Christs dying for us.
Repentance is a forsaking of sin, or an amendment of any evil way upon a sorrowful sense, and just apprehension of its making us offend God, and subjecting us to the danger of death and damnation.
And if to all the forementioned instances of those three grand Vertues, which by the Apostle, Tit. 2.12, 13, are made the summ of our Christian Duty, we join these three positive and additional Laws; we have all that whereby God will judge us at the last Day, even all those particular Laws whereto our obedience is required as necessary to salvation.
And thus we have seen what those particulars Laws are, which the Gospel indispensably requires us to obey. They are no other than those very instances which I have been all this while recounting and describing. But because the Catalogue of them hitherto has been broken and interrupted, and therefore cannot be run over so easily as might be desired in a matter of that importance; I will here repeat them all again for the greater ease of all such pious souls as desire to try themselves by them, and place them all in one view, and all together.
The commanding Laws then whereby at the last Day we must all be judged, are these that follow:
The Law of sobriety towards our selves, with all its Train, which are the Law of humility, of heavenly-mindedness, of temperance, of sobriety, of chastity, of continence, of contempt of the world and contentment, of courage and taking up the Cross, of diligence and watchfulness, of patience, of mortification and self-denial.
The Law of piety towards God with all its Branches, which are the Law of honour, of worship, of faith and knowledge, of love, of zeal, of trust and dependance, of prayer, of thankfulness, of fear, of submission and resignedness, of obedience.
The Law of Justice towards men in all its parts, which will be seen by the contrary prohibitions of injustice.
The Law of Charity in all its instances; which are the Law of goodness or kindness, of honour for our Brethrens Vertues, of pity and succour, of restraining our Christian Liberty for our weak Brothers edification, of friendly reproof, of brotherly kindness, of congratulation, of compassion, of almes and distribution, of covering and concealing their defects, of vindicating their reputation, of affability or graciousness, of courtesy and officiousness, of condescension, of hospitality, of gentleness, of candor, of unity, of thankfulness, of meekness or lenity, of placableness, of forgiving injuries, of doing good to enemies, and, when nothing more is in our power, praying for them, and blessing or speaking what is good of them, when we take occasion to mention them, of long-suffering, of mercifulness.
The Law of Peace and Concord with all its Train; as are, the Law of peaceableness, of condescension and compliance, of doing our own business, of satisfying for injuries, of peace-making.
The Law of love to Kings and Princes in all its Particulars; which are, the Law of honour, of reverence, of paying Tribute and Customes, of fidelity, of praying for them, of obedience, of subjection.
The Law of love to our Bishops and Ministers with all its expressions; which are, the Law of honour, or having them highly in esteem for their works sake, of reverence, of maintenance, of praying for them, of obedience.
The Law of Love in the particular relation of Husband and Wife with all its Branches; which are, on both sides, the Law of mutual concern, and communicating in each others bliss or misery, of bearing each others infirmities, of prayer, of fidelity: On the Husbands towards his Wife, the Law of providing for her, of protecting her, of flexible and winning Government, of compliance and condescension: On the Wives towards her Husband, the Law of honour, of reverence, of observance and obedience, of subjection.
The Law of Love in the particular relation of Parents and Children with its several effects; which are, from the Parents towards their Children, the Law of natural affection, of maintenance and provision, of honest education, of loving Government, of bringing them up in the institution and fear of God, of prayer for them: From the Children towards their Parents, besides the Duty of natural affection common to both, the Law of honour, of reverence, of obedience, of subjection, of requiting upon occasion their care and kindness, of prayer for them.
The Law of Love in the particular relation of Brethren and Sisters with all its instances; which are the Law of natural affection, of providing for our Brethren, of praying for them.
The Law of Love in the particular relation of Master and Servant, with its several expressions; which are, on the Masters side, the Law of maintenance, of religious instruction, of a just and equal Government of them, of kindness and equity in commanding, of forbearance and moderation in threatning, of punctual payment of the wages of the Hireling, of praying for them: On the Servants, the Law of honour, of reverence, of observance, of concealing and excusing their Masters defects, of vindicating their injured reputation, of fidelity, of obedience, of diligence, of willing and hearty service, of patient submission and subjection, of praying for them.
To all which we may add the two arbitrary institutions and positive Laws of the Gospel, Baptism, and the Eucharist or Lords Supper; and when we transgress in any of the instances forementioned, that great and only remedy of Christs Religion, the Law of repentance.
This, so far as I can call to mind at present, is a just enumeration of those particular Injunctions and Commands of God, whereto our obedience is indispensably required, and whereby at the last Day we must all be judged either to live or dye eternally.
But supposing that some particular instances of Love and Duty are omitted in this Catalogue; yet need this be prejudicial to no mans happiness, since that defect will be otherwise supplied. For as for such omitted instances, where there is an occasion for them, and an opportunity offered to exercise them, mens own reason and passion will represent and suggest them for a rule of obedience; and when they wilfully transgress them, their own Conscience must needs check and reprove them, which will be sufficient to them for a rule of trial. For all the Laws of this second, which is the Gospel-Covenant, are so agreeably suited to our natural reason and conscience, that every mans own mind may be a sufficient Monitor. What our own understanding tells us is fit and becoming us that we should do; that has God bound upon us by his Laws, and made it our Duty to do. His Precepts are the very same with the best results and purest dictates of our own reason; so that every pious and honest Conscience cannot but of it self approve all that God has enjoined it. Which God himself has clearly intimated, when he says of all the Laws of the second, which is the Gospel-Covenant, that he will put the Laws contained in it into their minds, and write them in their hearts; so that in regard they have them so legible within themselves, they shall not need to be still enquiring of others, and to teach every man his Neighbour, and every man his Brother, saying, Know the Lord; and that in this or that particular you must serve him; for all shall know him and his Laws without any other Monitor than their own Conscience, from the least to the greatest, Heb. 8.10, 11.
Besides, as for all the Laws of piety towards God, and of righteousness towards men, which make up by far the greatest part of our Duty; they are only so many several effects and various expressions of our Love to them. So that he who acts nothing against love, breaks none of all these Laws, but keeps them every one. Whereof Christ himself (who has given these Laws, and who is to judge of our obedience to them) and his Apostle Paul have given us sufficient assurance, when they both affirm of Love, that, as to these two general parts of Duty, it is the fulfilling of the Law. And therefore any man that knows what Love is, may quickly understand what is Law; and when he is about to venture upon any action, it is but asking his own soul whether it be against Love, and he has his Answer whether or no it be against Duty.
And since whensoever we have occasion for it, we shall be admonished of our Duty both these ways, both from our reason and our passion, though this Catalogue prove defective in some instances, and omit it: that defect can be of no danger, seeing it will be otherwise supplied. We may by its help know those Duties which it mentions; and by the help of the other two, those Particulars wherein it fails us. So that we shall still be sufficiently directed in our Duty, and shewed what we should do; and when we sin against it wilfully, our own Conscience is privy to it, which will enable us to examine also whether indeed we have done it, or no.
This then may suffice for a particular enumeration of all the commanding Laws of God, whereto our obedience is required as an indispensable condition of our life and happiness.
And as for all the forbidding Laws, which contain those things which under the highest pains of death and misery we are indispensably required to abstain from; they are these that follow:
The Law against unsoberness towards our selves, with all its particulars; which are, the Law against pride, against arrogance or ostentation, against vain-glory, against ambition, against haughtiness, against insolence, against imperiousness, against dogmaticalness, against envious backbiting, against emulation, against worldliness, against intemperance, against gluttony, against voluptuousness, against drunkenness, against revelling, against incontinence, against lasciviousness or wantonness, against filthiness, against obscene Jestings, against impurity or uncleanness, against sodomy, against effeminateness, against adultery, against fornication, against whoredom, against incest, against rape, against covetousness, against grudging and repining, against refusing or being scandaled at the Cross, against idleness and carelesness, against fearfulness and softness, against self-love, against carnality, against sensuality.
The Law against impiety towards God, with all its Retinue; which are, the Law against dishonour, against atheism, against denying Providence, against blasphemy, against superstition, against idolatry, against witchcraft and sorcery, against foolishness, against headiness, against unbelief, against hating God, against want of zeal, against distrust of him, against not praying to him, against unthankfulness, against fearlesness, against contumacy or repining, against disobedience, against common swearing, against perjury, against prophaneness.
The Law against injustice towards men in all its instances; which are, the Law against murder, against false witness, against slander or calumny, against lying, against unfaithfulness or perfidy, against adultery, against covetousness, against stealing or robbing, against oppression, against extortion and depressing in bargaining, against circumvention and deceit, against craftiness.
The Law against uncharitableness with all its Train; which are, the Law against maliciousness or hatefulness, against wickedness, against despising and hating them that are good, against giving scandal to weak Brethren, against envy or an evil eye, against rejoicing in evil, against uncharitableness in alms, against not vindicating an innocent mans reputation, against evil speaking, against censoriousness, against back-biting, against whispering, against railing or reviling, against upbraiding, against reproaching, against mocking, against difficulty of access, against contumely or affront, against uncourteousness, against stiffness or uncondescension, against unhospitableness, against surliness, against malignity, against turbulence and unquietness, against unthankfulness, against anger and passionateness, against debate and variance, against bitterness, against clamour and brawling, against hatred and malice, against implacableness, against revenge, against cursing and reproaching enemies and imprecation of them, against hastiness to punish, against rigour.
The Law against enmity and discord with all its Dependants; which are, the Law against unpeaceableness, against emulation or provoking one another, against pragmaticalness or being busie Bodies, against tale-bearing, aagainst whispering, against not satisfying for injuries, against strife or contention, against division and faction in the State, against heresie, and against schism in the Church, against tumult.
The Law against hatred in the particular relation of Subjects towards their Princes, with the several effects of it; which are, the Law against dishonour, against irreverence, against speaking evil of Dignities, against refusing Tribute and Taxes, against traiterousness, against neglecting to pray for Kings, against disobedience, against resisting lawful Powers and Authority, against rebellion.
The Law against hatred to our Ecclesiastical Governours, Bishops and Ministers, with all the particulars implied in it; which are, the Law against dishonour of our Bishops and Ministers, especially against setting them at nought for their works sake, against irreverence to them, against speaking evil of them, against mocking them, against not providing for them, against sacriledge or stealing from them, against not praying for them, against disobedience.
The Law against hatred in the relation of Husband and Wife with all its Particulars; which are on both sides the Law against unconcernedness in each others condition, against not bearing each others infirmities, against provoking one another, against estrangedness, against strife or contention, against hatred and enmity, against publishing each others infirmities, against not praying for each other, against adultery, against jealousie: On the Husbands towards the Wife, the Law against not maintaining her, against not protecting her, against imperiousness, against uncompliance or uncondescension: On the Wives towards her Husband, the Law against dishonour, against irreverence, against unobservance, against disobedience, against casting off his yoke or unsubjection.
The Law against hatred in the particular relation of Parents and Children with all its Instances; which are on both sides, the Law against want of natural affection, against not praying for each other, and imprecation: On the Parents side, the Law against not providing for those of their own house, against irreligious and evil education, against harsh Government or provoking their Children to anger: On the Childrens, the Law against dishonour, against irreverence, against being ashamed of their Parents, against mocking them, against cursing or reproach and speaking evil of them, against disobedience, against contumaciousness, against robbing them.
The Law against hatred in the particular relation of Brethren and Sisters with its effects; which are, the Law against want of natural affection, against not providing for our Brethren, against not praying for them, against imprecation or praying against them.
The Law against hatred in the particular relation of Master and Servant with all its expressions; which are, on the Masters side, the Law against not providing maintenance for his Servant, against not catechizing or instructing him, against unequal Government, against unjustness, wantonness, and rigour in commanding, against imperiousness, against immoderate threatning, against railing at him, against defrauding or keeping back the wages of the Hireling, against not praying for him, against imprecation: And on the Servants, the Law against dishonour of his Master, against irreverence, against non-observance, against publishing or aggravating his Masters faults, against not vindicating his injured reputation, against unfaithfulness, against wasting his Goods, against purloining, against disobedience, against answering again, against slothfulness, against eye-service, against contumacy and resistance, against not praying for him, against imprecation or praying against him.
To all which we must adde the two positive and arbitrary prohibitions of the Gospel, the Law against neglecting Baptism, and the Lords Supper. And when we wilfully transgress any one, or more of the Commands foregoing, a perseverance in it without amending it; which is impenitence.
And these are those particular prohibitions whereto our obedience is indispensably required by the Gospel, and whereby at the last Day we must all be judged.
And for the performance of all these Commands, and keeping back from all these prohibitions, when it is become any mans habitual course and practice; it is ofttimes expressed by the general word holiness; as the contrary is by unholiness.