The Measures of Christian Obedience, Book 2 · Chapter 6
CHAP. VI. Of the Sanction of all the forbidding Laws.
The CONTENTS.
Of the Sanction of all the negative or forbidding Laws particularly. The perfection of the Christian Law. How our Duty exceeds that of the Heathens under the revelations of Nature. And that of the Jews under the additional light of Moses's Law.
AS for all the Vices opposite to the several Vertues in the foregoing Chapter, which are the number of the negative or forbidding Laws; they must needs be under the same sanction, and our observance of them be bound upon us by the same necessity with our observance of the former. For whatsoever any of the particular Laws commanding any Vertues threaten, they denounce against these opposite Vices, which are the several transgressions of them. So that in shewing the severe sanction and necessity of the one, I have shown it sufficiently of the other also.
And this might very well excuse me all further trouble in searching after an express sanction of every particular forbidding Law.
But on the other side I consider, that men are infinitely concerned to be fully convinced of the particular necessity of abstaining from every Vice, as well as of performing every Vertue And that there is much more force to work this full Conviction in an express and particular proof, than there can be in a general and implicite intimation. And because I would shun no pains which may be likely to quicken the obedience, or secure the interests even of any one soul; I will not leave it to mens selves to collect and inferr this necessity, although the meanest capacities may do it without any great difficulty, but proceed still to set down such sanctions of all the particular forbidding Laws, as I meet with in the Scriptures.
And to take the several Classes of them in that order wherein they are described above,Vnsoberness. for the penalties threatned to all the Particulars of unsoberness, they will appear from the places following.
The works of the Flesh are manifest, saith St Paul, which are adultery, fornication, aMat. 5.28, 30.uncleanness, Adultery. Fornication. Vncleanness. Lasciviousness. Drunkenness. Revelling. Emulation.lasciviousness, bLuke 21.34.drunkenness, revelling, emulations, of the which I tell you, that they who do such things shall not inherit the Kingdom of God. And besides these, if we live in the Spirit, without which there is no hopes of happiness, Rom. 8.6; let us not be desirous of cforeign, Clem. Rom. 1. Ep. ad Cor. c. 30. Effeminateness. Sodomy. Ravishers.vain-glory, provoking one another, Vain-glory.Gal. 5.19, 20, 21, 25, 26.
Neither the effeminate, those that cforeign.suffer themselves to be unnaturally abused, nor the abusers of themselves with mankind, nor extortioners, or dforeign.ravishers and men that commit e1 Cor. 5.11. & 6.10.rapes, shall inherit the Kingdom of God, 1 Cor. 6.9, 10.
Fearfulness.But the fearful and soft, the abominable, or fforeign. Whoredome.abusers of themselves with mankind, and whoremongers, shall have their part in the Lake which burneth with fire and brimstone, which is the second death, Rev. 21.8.
Filthiness. Obscene Jesting.Let not filthiness, nor gforeign.foolish or hCol. 3.8.obscene talking, nor jesting in iforeign.filthy jests be so much as named among you. Covetiusness.For this ye know, that no whoremonger, or covetous man, &c. hath any inheritance in the Kingdom of God, and of Christ. Let no man deceive you, for these things sake cometh the wrath of God upon the Children of disobedience, Ephes. 5.3, 4, 5, 6.
Carnality.In the last Days perillous times shall come, for men shall be lovers of themselves, or of their own kRom. 8.6, 18. 1 Tim. 5.6.Flesh,Covetousness. Pride. Arrogance. Incontinence. Haughtiness. Insolence. Sensuality. covetous, proud, Boasters, or lforeign.arrogant, incontinent, high-minded, or mforeign.enormously haughty in behaviour or insolent, lovers of pleasures more than lovers of God, or nJude 19.sensual, having a form of godliness, but denying the power thereof: from such turn away, for they are men of corrupt minds, and reprobate concerning the faith, 2 Tim. 3.1, 2, 3, 4, 5, 8.
Backbiters.Being filled with covetousness, Back-biters, Boasters, or oforeign.arrogant, which in the judgment of God are worthy of death, Rom. 1.29, 30, 32.
Gluttony.The Servant that shall begin to eat and to drink with the drunken, shall have his portion appointed with Hypocrites, in the place where there shall be weeping and gnashing of teeth, Matth. 24.49, 51.
Many are enemies of the Cross of Christ, whose God is their Belly, Voluptuousness. Worldliness.which they carefully serve in voluptuous eating, who are altogether pJames 4.4.worldly, and mind earthly things; whose end is destruction, Phil. 3.18, 19. Ye have lived in pleasure on the earth, and been wanton; or ye have qforeign.lived deliciously, and fared luxuriously: Ye Ye have nourished or rforeign.fed your hearts, as men use to do Cattle which they intend for the Shambles against or in a day of slaughter. Weep therefore and howl for the miseries that shall come upon you, James 5.1, 5.
Love not the world, Ambition.nor covet and ambitiously pursue the rich and splendid things of the world. But if any man do love the world, I declare this concerning him, that the Love of the Father is not in him, 1 John 2.15.
Blessed is he who shall not be offended in me, or not sforeign.scandalized and turned out of the way and profession of my Religion, through any difficulties or persecutions that befal him in it, Matth. 11.6.Refusing of t… Cross. For he who will save his life in this world, by fleshly policy and wicked compliances against his Duty, shall lose it in the world to come; but whosoever shall lose his life, or other temporal enjoyments for my sake, or for an honest owning of my Laws and Religion, that same man shall find it, Matth. 16.25.
And for the prohibitions of the second Class, impiety, Impiety.we have their penalty expressed in the Texts ensuing.
The works of the Flesh are manifest, tExod. 20.4, 5. Idolatry. Witchcraft.idolatry, witchcraft; of which I tell you, that they who do such things shall not inherit the Kingdom of God, Gal. 5.19, 20, 21.
But the uMark 16.16. Vnbelief. Sorcery.unbelievers, and sorcerers, and idolaters, shall have their part in the Lake which burns with fire and brimstone; which is the second death, Rev. 21.8.
The wicked man hath said in his heart, God hides his face, he will never xPsal. 64.5, …. Denying Providence.see what men do, and therefore he will not require an account of it. But thou Lord dost behold mischief and spite, and that too to punish and requite it with thy hand, Psal. 10.11, 13, 14.
Being haters of God, without yMark 7.22. Tit. 3.3. Hating God. Foolishness.understanding or foolish, which in the judgment of God are worthy of death, Rom. 1.30, 31, 32.
In the last days perillous times shall come, for men shall be zMatt. 15.19, 20. Blasphemy. Vnthankfulness. Headiness. Dishonour.Blasphemers, unthankful, unholy, heady; and these are men of corrupt minds, and reprobate concerning the faith ▪ 2 Tim. 3.1, 2, 4, 8.
They that despise and dishonour me, shall be lightly set by, 1 Sam. 2.30▪
Want of zeal.Because thou hast no zeal for me, but art lukewarm, and neither hot nor cold; I will spew thee, as men do warm water, which the Stomach loaths and nauseates, out of my mouth, Rev. 3.16. If we deny him, he also will deny us, 2 Tim. 2.12. And our being ashamed of, and not owning and maintaining him and his Religion, although it be at a time when impiety is barefaced, in an adulterous and sinful Generation, is intepreted by him for such damnable denial of him. For what is called denying me and my words, Matth. 10.33; is upon another occasion repeated in St Mark, and expressed by being ashamed of them, Mark 8.38.
Perjury.Ye have heard that it hath been said in old time, Thou shalt not forswear or aDeut. 5.11.perjure thy self, but shalt perform unto the Lord thy Vows. But in addition to this I say unto you, Swear not at all in your common bJames 5.12.converse, but let your communication or ordinary discourse be yea, Common swearing.yea, and nay, nay; for whatsoever is more than these, cometh of evil, Matth. 5.33, 34, 37. And these Precepts are of the number of those whereof Christ had expresly said, ver. 19. He who breaks the least of these Commandments, shall be least or none at all in the Kingdom of Heaven.
Disobedience.The Law, with its terrors and severe sanctions, is not made for a righteous man, who would do what it requires without them; but for the lawless and disobedient, for ungodly, Prophaneness.for unholy and prophane, for perjured persons, that by means of its dreadful punishments it might either fright them from sinning, or take vengeance on them after they should have sinned against it, 1 Tim. 1.9, 10.
Wo unto him that strives through c1 Cor. 10.10 11. Contumacy. Injustice.contumacious and repining carriage with his Maker, Isai. 45.9.
And for the necessity of observing the prohibitions of the third Head, injustice towards men, take these places:
The works of the Flesh are manifest, adultery, Adultery. Murther.murther; of which I tell you, that they who do such things shall not inherit the Kingdom of God, Gal. 5.19, 21.
Being filled with all unrighteousness, covetousness, deceit, covenant-breakers, or perfidious,Covetousness. Deceit. Per…idy. who in the judgment of God are worthy of death, Rom. 1.29, 30, 31, 32.
This is the will of God, Circumvention. Oppression.That no man go beyond and defraud his Brother in any matter, or way whatsoever, whether it be extortion, oppression, or plain d1 Pet. 2.1, 2, 3.couzenage; for the Lord is the avenger of all such, as we also have forwarned you, and testified, 1 Thess. 4.3, 6.
Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived, neither thieves, Stealing or t…ievery.nor covetous shall inherit the Kingdom of God, 1 Cor. 6.9, 10.
In the last Days perillous times shall come; for men shall be Truce-breakers, false Accusers, Slander.or Slanderers and Calumniators; from such turn away, for they are men of corrupt minds, and reprobate concerning the faith, 2 Tim. 3.1, 2, 3, 5, 8.
Out of the heart proceed thefts, false witness, murthers; these defile or pollute the man, False witness.and so exclude him from Heaven, where nothing can ever enter that is unholy and unclean, Matth. 15.19, 20.
Thou hast greedily gained of thy Neighbour by eLev. 25.14. Luke 18.11. Extortion.extortion, therefore I have smitten my hand at thy dishonest gain. Can thy heart endure, or thy hands be strong in the day when I shall deal with thee, Ezek. 22.12, 13, 14.
All f1 Pet. 2.12. Lying.Lyars shall have their part in the Lake which burns with fire and brimstone, which is the second death, Rev. 21.8.
Vncharitableness.And as for all the Particulars of uncharitableness, we have their sanction in these Scriptures following:
Being filled with wickedness, maliciousness, full of g1 Tim. 6.4, 5. Maliciousness.envy, malignity, whisperers, back-biters, hMatth. 6.14.despightful or iforeign. Wickedness. Envy. Malignity. Whispering. Back-biting. Implacableness. Vnmercifulness. Cont…inely. Revenge.contumelious, implacable, unmerciful; who in the judgment of God are all worthy of death, Rom. 1.29, 30, 31.
Recompence to no man evil for evil, avenge not your selves; but rather, instead of that, give place unto wrath, Rom. 12.17, 19. For if ye forgive not, but revenge upon men their trespasses; neither will your heavenly Father forgive you your trespasses, Matth. 6.15. Deal thus therefore with your enemies, not rendring evil for evil, or railing for railing; but contrariwise blessing or benediction, knowing this, That hereunto are ye called in Christianity, to inherit from Christs example this Vertue of blessing or speaking well of them,…roaching en…mies. who revile you. And this is no indifferent thing. For he that will love life, and see good days, must thus refrain his tongue from evil, 1 Pet. 3.9, 10.
Let all iMatth. 5.22.bitterness, and anger, and wrath or hatred, and clamour or brawling, and k1 Pet. 2.1, 2, 3.evil speaking, Bitterness. Anger. Wrath. Clamour. Evil-speaking. Malice.be put away from you, with all malice, Ephes. 4.31. And that if you have been taught as the truth is in Jesus, to put off the old man, and to put on the new, ver. 20, 21, 22, 24.
Exhort and rebuke with all authority, and let no man despise thee, lest in doing so he be judged as a Despiser of Christ also, Luke 10.16. Put them in mind to speak evil of no man, to be no Brawlers or lforeign.Quarrellers; but gentle, shewing all meekness, opposite to surliness, unto all men, S…rline…s.Tit. 2. ult. & Chap. 3.1, 2.
In the last days perillous times shall come; for men shall be unthankful, fierce, Despisers and mforeign. Vnthankfulness. Despising and hating good men.Haters of those that are good. From such turn away, for they are men of corrupt minds, and reprobate concerning the faith, 2 Tim. 3.1, 2, 3, 5, 8.
Charity suffers long before it be provoked,Has…iness to punish. and so is not hasty to punish; and is also kind or nforeign.courteous, and so not uncourteous; Vncourteousness.Charity is not puffed up, doth not oforeign.swell and exalt it self above others in stateliness or difficulty of access and uncondescension,Difficulty of access. Vncondescension. Contumely. but is condescensive and affable; doth not behave it self unseemly or pforeign.contumeliously; seeks not her own praise or pleasure at other mens loss or shame, and therefore neither mocks, nor upbraids, nor reproaches any;Mocking. Vpbraiding. Reproaching. is not provoked easily, or not unto the qforeign. Rigour.height; but mixes mercifulness with anger in exacting punishment, which is opposite to rigour; thinks or rforeign.imputeth no evils or vices to men, who are guilty of them, in railing and reproach; but kindly overlooks or lessens them, as we are wont to do with persons whom we love;Rejoycing in evil. rejoiceth not in evil, and least of all in the highest sort of it, iniquity of men, 1 Cor. 13.4, 5, 6. And without this Charity all other things whatsoever will at the last Day profit nothing, ver. 3.
The works of the Flesh are manifest, which are hatred, Variance or Debate.envying, variance or s2 Cor. 12.20.debate, Gal. 5.19, 20, 21.
Be not deceived, no revilers shall enter into the Kingdom of God, 1 Cor. 6.9, 10. I write unto you, Railing or reviling.that if any Christian Brother be a railer, to excommunicate him, and with such an one to use no conversation, no not so much as to eat, 1 Cor. 5.11. And our Lord himself hath determined, whatsoever you shall bind by excommunication on earth, shall be bound also in Heaven, Matth. 18.18.
Judge not, Censoriousness.or be not forward to pass rSteph. MS, reads, foreign. Make not your self a Judge to censure and give Sentence against any one, and you shall not have Sentence given against you.undervaluing and censorious judgments upon what other men do or say, that you be not judged. For with what judgment you judge others, you shall be judged your selves, both by God and men, who will repay you in your own kind, Matth. 7.1, 2. Which Precept we must note moreover is one of those whereof Christ affirms, That whosoever breaks the least of them shall be least in the Kingdom of Heaven, Chap. 5. ver. 19.
At the Day of Judgment Christ will say unto the uncharitable, Depart from me ye cursed into everlasting fire. For in my poor Members I was hungry, Vncharitableness in Alms.and you gave me no meat; thirsty, and you gave me no drink; naked, and you gave me no cloaths; a Stranger, and you were unhospitable, Vnhospitableness.and took me not in. For in as much as ye refused it and did it not to the very least of these, ye did it not to me, Matth. 25.41, 42, 43, 45.
Wo unto the world because of offences or uforeign.scandals; for it must needs be that offences come, but wo unto that man by whom the offence or scandal cometh, Scandalizing weak Brethren.Matth. 18.7.
Discord.And as for all the prohibiting Laws in the sin of discord, their penalty is expressed in these places:
The works of the flesh are manifest, which are these, hatred or xforeign. Emulation or provoking one another. Strife or contention. Seditions. Heresies. Schism. Vnpeaceableness.enmity, variance, emulation, strife or contention, seditions or divisions, heresies, envyings; of the which I tell you, that they who do such things shall not inherit the Kingdom of God, Gal. 5.19, 20, 21. And if we live in the Spirit, let us not be desirous of vain-glory, provoking one another, ver. 25, 26.
Mark those which are turbulent and contentious, or cause divisions and offences among you, contrary to the Doctrine which you have learned, and yforeign, Ignat. Ep. ad Phil. Ed. Voss. p. 40.avoid them. For they that are such, serve not the Lord Jesus Christ, Rom. 16.17, 18. Whereas there is among you strife and divisions, are ye not carnal? 1 Cor. 3.3. And what the punishment of that is, we are told in plain terms; for to be carnally minded is death, Rom. 8.6, 13.
Study, so as to be zforeign. Vnpeaceablenes….ambitious of it, to be quiet, which directly forbids all unpeaceableness, and to do your own business, not a2 Thess. 3.11, 12. 1 Pet. 4.15. B…sie Bodies.busying your selves in other mens matters. Which are of the number of those Commands that were given them by the Lord Jesus; so that he who despiseth them, despiseth not men, but God, 1 Thess. 4.2, 8, 11.
Thou shalt not go up and down as a Tare-bearer among thy people: I am the Lord, Tale-bearing.to judge and punish any man that doth, Lev. 19.16.
I fear when I come, there will be found among you debates, tumults; and I shall be forced to bewail many, Tumults.or excommunicate them with mourning over them as over a dead Body at a Funeral, which was the custom of the Apostles times, 2 Cor. 12.20, 21.
And as for the prohibitions in the particular relation of Subjects to our Sovereign Princes, Laws in the relation of Subjects to our Sovereigns. Dishonour. Irreverence. Speaking evil of Dignities.their sanction is expressed in the Texts ensuing.
The filthy Dreamers who despise dominion, which implies both dishonour and irreverence of it, and speak evil of Dignities, were before ordained to condemnation, Jude 4, 8, 9.
Let every soul be subject to the higher Powers; Resisting lawful Powers. Rebellion. Refusing Tribute and Taxes.for they that resist and rebel against the men in power and authority, shall receive to themselves damnation. Render therefore, in fear of that penalty, Tribute to whom Tribute, and Custom to whom Custom is due, Rom. 13.1, 2, 5, 6, 7.
Submit your selves to every Ordinance of man, and be obedient to it for the Lords sake, from whom you shall receive a severe recompence of all your disobedience;Disobedience. whether it be to the King himself as supreme, or unto lower Officers and deputed Governours, as unto those who are sent by him, 1 Pet. 2.13, 14.
In the last Days perillous times shall come, for men shall be fierce, traitors, &c. from such turn away, Traitors.for they are men of corrupt minds, reprobate concerning the faith, 2 Tim. 3.1, 4, 5, 8.
Laws in the relation of people to their Pastors.And as for the particular prohibitions in the relation of people to their Bishops and Pastors, their penalty is the same with the others already mentioned.
Dishonour. Irreverence. Evil-speaking. Mocking. Setting them at nought for their works sake. Disobedience.He that despiseth you, either your persons by dishonour, irreverence, evil speaking, mocking, setting you at nought for your works sake, or your Message and Commands by disobedience; in Gods account despiseth me also, whose Messengers and Ambassadors you are; and in like manner he that despiseth me, depiseth him withal who sent me, Luke 10.16.
Do you not know that they which minister in the Jewish Worship and Temple about holy things, live of the maintenance of the Temple? Not providing for them, or not maintaining them.and that they which wait in sacrificing at the Altar, are Partakers of some portion of the Sacrifices with the Altar? Even so hath God ordained amongst us, like as he did among them, that they who preach the Gospel, should for that have a due maintenance and livelihood, and bGal. 6.6. Matth. 10.10. 1 Tim. 5.17, 18.live of the Gospel. And say I this as a man, only from common reason, equity and custom; or saith not God, by a peremptory way of Command in the Law, the same also? For there it is written, Thou shalt not muzzle the mouth of the Oxe which treadeth out the Corn. Which is said not for the Oxen alone, but for our sakes no doubt, that we might not grudge the Labourer his hire, 1 Cor. 9.8, 9, 10, 11, 13, 14. And as he who should despise this Law under Moses, could not escape death; so much less can we, since Christ has made it one of his Laws, if we despise it now, Heb. 2.2, 3.
Thou that sayest a man should not steal, dost thou steal? Thou that abhorrest Idols, Sacriledge.dost thou commit sacriledge? By such scandalous sins as these the name of God is blasphemed among the Gentiles through you, as it is written, &c. Rom. 2.21, 22, 24.
And as for the prohibitions in the relation of Husband and Wife, their sanction is the same also.Laws in the relation of Husband and Wife. Vnconcernedness. Estrangedness. Not bearing each others infirmities. Provoking one another. Publishing their mutual defects.
No man ever yet hated his own Flesh, so as to be estranged to it, or unconcerned for it, or not to bear with its infirmities, but by rubbing upon every sore place to vex and provoke it; or not to hide and conceal its weaknesses, but to publish and discover them. And as unnatural is this usage between Man and Wife, for they two are one flesh, Ephes. 5.29, 31. Which prohibition of hatred between Man and Wife as between a Man and his own Flesh, is set down as a necessary part of ceasing to be darkness, and becoming light in the Lord, ver. 8.
No Adulterer shall inherit the Kingdom of God,Adultery. Gal. 5.19, 21.
Husbands love your Wives, On the Husbands side, Imperiousness. Vncompliance.and be not bitter or passionate, uncomplying and imperious against them. And this you must do, as you would be accounted the holy and elect of God, Col. 3.12, 19.
He that provides not convenient maintenance,Not maintaining his Wife. especially for his own house, whereof the Wife is the chief Member, hath denied the faith of Christ, and is worse than an Infidel, 1 Tim. 5.8.
Teach Wives to be obedient to their own Husbands, Disobedience of the Wives.lest if they disobey them, the Word of God ▪ or the Christian Religion, be blasphemed for such disobedience of Women that profess it, Tit. 2.5.
And as for the prohibitions in the relation of Parents and Children, what their sanction is,Laws in the relation of Parents and Children. these places will inform us.
In the last days perillous times will come; for men will be without bRo. 1.31, 32.natural affection, Want of natural affection. Disobedience in Children.disobedient to Parents; from such turn away, for they are people of corrupt minds, and reprobate concerning the faith, 2 Tim. 3.1, 2, 3, 5, 8.
They who provide not for their own house, and especially for so near a part of it as their own Children are,Parents not providing for their Children. have denied the Faith, and are become worse than Infidels, 1 Tim. 5.8.
Provoking them to anger.Fathers provoke not your Children to wrath, and hatefulness of you by a rigorous and harsh Government of them,Irreligious education. but bring them up in the nurture and admonition of the Lord, Ephes. 6.4. Which are part of those Precepts, our obedience whereof is necessarily required to our being accepted as Children of the light, chap. 5. ver. 8.
He that cProv. 20.20. Gen. 9.22, 25. Reproaching Parents. Contempt, and mocking them.curseth, by reproaching and publishing the shame of his Father and Mother, shall surely be put to death, Exod. 21.17.
The eye that mocketh at his Father, and despiseth to obey his Mother, although the offence be not come so far as words, but is only a scornful and contemptuous look, a jeering and abusive Countenance; the Ravens of the vally shall pick it out, and the young Eagles shall eat it, Prov. 30.17.
He that robbeth Father and Mother, and saith it is no transgression, Robbing them.but an innocent action, in regard he takes nothing but what either is, or one day will be his own; the same is the Companion of a Destroyer, i. e. he deserves to dye as well as a Murtherer, Prov. 28.24.
Contumacy.If a man have a stubborn or contumacious and rebellious Son, who will not obey the voice of his Father or Mother when they have chastened him; let them bring him to the Elders or Rulers of his City, and to the Gates, wherein were the Courts of Judicature, of his place, and let him be stoned to death, Deut. 21.18, 19, 20, 21.
Laws in the relation of Brethren and Sisters. Want of natural affection.And as for the prohibitions in the relation of Brethren and Sisters, we have their penalty established in these words:
Without natural affection, who in the judgment of God are worthy of death, Rom. 1.31, 32.
He that provides not for his own, is worse than an Infidel, 1 Tim. 5.8.
And as for the prohibitions in the last relation, viz. that of Masters and Servants, Laws in the relation of Masters and Servants. On the Masters side, Vnjustness, and rigour in commanding. Vnequal Government of them.their sanction is expressed in the places following:
Masters, give unto your Servants that which is just and equal, knowing that you your selves also have a Master in Heaven (who will recompence your injustice, rigour and unequal Government of them upon your own heads, as Christ has plainly shewed us in the Parable of the Servants, Matth. 18. from ver. 23. to the end of the Chapter) Col. 4.1.
Masters, love your Servants, forbearing threatning, and,Immoderate threatning. Railing at them. what is near akin to it, opprobrious language or railing; knowing that your Master also is in Heaven, who, in judging and punishing such offences as these, is no respecter of persons, Ephes. 6.9.
If any man provide not for his own house or Family,Not maintaining them. whereof his Servants are one part, he is worse than an Infidel, 1 Tim. 5.8.
Weep and howl, O ye rich men, Defrauding the hireling of his wages.for the miseries that shall come upon you. For the hire of the Labourers, which is of you kept back by fraud, cryeth against you for vengeance, and the Cries are entred into the ears of the Lord, who will most severely punish this injustice, Jam. 5.1, 4.
Exhort Servants to be obedient to their own Masters, On the Servants side, Disobedience. Vnob…ervance. Answering again. Purloining. Vnfaithf…lness.and not to be unobservant of them, but to give all diligence to please them well in all things. Not answering again, not purloining; not being false or unfaithful in any matter, but showing all good fidelity. These things speak and exhort with all authority, let no man dare, under the pain of Gods high displeasure, to despise thee, Tit. 2.9, 10, 15. Which things, amongst others, he is bid to teach, in opposition to some who vented contrary Doctrines, who upon the account of those Rules which they gave their Followers opposite to these, are called abominable, disobedient, and to every good work reprobate, Chap. 1.16.
Let as many Servants as are under the Yoke, count their own Masters worthy of all honour, Dishonour. Irreverence. Publishing or aggravating their Masters faults.and not despise and dishonour them by their irreverent behaviour, publishing their faults and wounding their reputation; that the Name of God and the Christian Doctrine be not blasphemed or evil spoken of through the contrary usage. If any man teach otherwise, he is proud, knowing nothing, 1 Tim. 6.1, 2, 3, 4.
Servants obey your Masters, not with eye-service, but heartily and in singleness or dforeign.simplicity of heart, Eye-service.without acting double, viz. something whilst their eye is over you, but nothing when it is off you; which you are bound to do, not only out of a dread of your Masters anger, but as fearing God, who will be sure to punish you, although your Master should not take notice of you, Col. 3.22.
Contumacy.Servants, he not stubborn and contumacious, but subject to your Masters with all fear and reverence; and that not only to the good and gentle, or eforeign.equitable and moderate, but also to the hasty and morose or froward. For if when you do well and suffer for it, you yet take it patiently; this is truly thank-worthy and acceptable to God. And indeed hereunto are you called in Christianity, to suffer many times unjustly, but still with patience, as Christ did, that hereafter you may reign with him also, 1 Pet. 2.18, 19, 20, 21.
Thus is our observation of these particular prohibitions plainly necessary unto life, and indispensably required to mercy and salvation. And as for that small remainder of them which are not expresly insisted on in this proof, their necessity is sufficiently evidenced by the indispensableness of the opposite Commands, which in the proof of the affirmative Laws is shown expresly.
As to all the particular Laws then recited in the foregoing Catalogues, whether they be affirmative or negative, Commands or Prohibitions; 'tis plain that they are all bound upon us by the severest sanction, no less than our fears of Hell and hopes of Heaven. They are the adaequate and compleat matter of that obedience which is to secure for us a happy Sentence. At the last Day we must all stand or fall by them; where they promise, God will bestow rewards; but if they threaten, he will eternally condemn us.
And thus at length it plainly appears what those particular Laws are, which under the sanctions of Life or Death the Gospel indispensably binds us to obey. And upon the whole we see, That when we become Christians we are not turned loose and set at liberty to do what we list; but are put under a most strict Rule, and bound up by a most exalted purity, and a most compleat and perfect love. The height of our Duty is answerable to the greatness of our Priviledges and advantages; For as never any people had so much fLuke 12.48.Grace given to them as we Christians have by the Gospel, so never was there of any so much Duty required.
The poor Heathens, who knew nothing more, either of Gods Laws, or of his rewards and encouragements, than they could argue themselves into a belief of by the strength of their own wit and reason; knew nothing of, nor shall at the last Day be condemned for the transgression of several of those Commands which we shall dye for. So far were they from thinking that in the judgment of God lasciviousness, uncleanness, gPlacet Stoicis suo quamque rem nomine appellare. Sic en…m disserunt, nihil esse obscoenum, nihil turpe dictu, &c. Cic. Ep. ad Famil. l. 9. Ep. 22. quae est ad L. Papyrium Petum.filthy talk, and obscene jests, deserved death, that as wise men as any among them did not believe it of hTo prevent Adulteries, this sage Cato adviseth to, Quidam notus homo cum exiret Fornice, Macte virtute esto, inquit Se… tentia Dia Catonis, &c. Horat. lib. 1. Ser. Sat. 2. Nemo hic prohib…t, nec vetat, quin quod palam est venale, si argentum est, emas. Nemo ire quenquam publica prohibet via; dum ne per fundum septum facias semitam, dumtete abstineas nupta, vidua, Virgine, Juventute & Pueris liberis, ama quod lubet, Plautus de usu Meretricum in Curculione, Act 1. Scen. 1. And Cicero in his defence of Marcus Coelius: Vincat aliquando [in adolescentibus] cupiditas rationem, dummodo parcat juventus pudicitiae suae, ne spoliet alienam, &c. Si quis Mer…triciis amoribus interdictum juventuti putet, est ille quidem valde severus, abhorret non modo ab hujus seculi licentia, verum etiam à majorum consuetudine ac concessis. Quando enim hoc non factum est? Quando reprehensum? Quando non permissum? Cic. Orat. pro M. Coelio. Upon the account of this Gentile opinion of the lawfulness of Fornication, and because they reputed it as an indifferent thing, although really and in it self it were most necessary, it is sorted amongst other indifferent things in the Canons made for the Gentile World at the Council of Jerusalem, Acts 15.20, 28, 29.Fornication and Whoredome it self. They were in no fear of being called to account then, and being found liable to eternal punishment, for being angry at an enemy, for iMinerva in Homer, when she advises Achilles to cease the Quarrel with Agamemnon, and to keep off from fighting and blows; doth yet allow him this liberty, foreign.cursing or reproaching, for praying to the Gods against him, nay nor for other higher acts of malice and revenge. They never dreamed of being condemned for censoriousness, uncourteousness, surliness, malignity, mockery, upbraiding, reproach; and least of all for scandalizing an ignorant and weak Neighbour, or not relieving an enemy, for not taking up the Cross, or not mortifying their own Bodies. kNullam aliam Virtus mercedem laborum periculorúmque desiderat, praeter hanc Laudis & Gloriae: qua quidem detracta, quid est quod in hoc tam exiguo vitae curriculo, & tam brevi tantis nos in laboribus exerceamus? Cic. Orat. pro Arch Poet. sub finem.Vain-glory and emulation they looked upon as deserving commendation rather than reproof: and boasting and ostentation, when it had no mixture of ill design, but was only for boastings sake, even they who would find fault with it rebuked only as a lforeign [which is his d…finition of foreign] foreign, Arist. Eth. Nicom. l 4. c. 7.vanity, but not as a mortal crime. The most that any of them could say of these, or of several others, which it would be too tedious to mention, was that it would be a point of praise for men to observe them, but not of duty; they might be advised to it by a sage Philosopher, but not imposed and commanded by a Judge and Lawgiver.
Thus dark and defective was that sense of Duty which governed the heathen World. The priviledg of a clear and full revelation of it, which God in great degrees afforded the Jews under the Law of Moses, and us Christians in the compleatest measures under the Gospel of Christ, was a Grace and Favour which he did not vouchsafe them. He shewed, as the Psalmist says, his Word unto Jacob, and his Statutes unto Israel; but he hath not dealt so with any of the heathen Nations; for as for his Judgments, or those Laws which we are to be judged by, they have not known several of them, Psal. 147.19, 20.
And since not only the poor and ignorant, but even the more wise and learned sort of Heathens were thus void of knowledge in the simplicity of their hearts, and did not discern several of those to be Laws of God, which every one of us may discern most clearly if we will: although we must stand or fall by them, yet they shall not; but when they are brought to Judgment, they shall go unpunished for their transgressions of them, because they did not know them. They shall not be condemned for acting against they knew not what, nor suffer for the breach of such Laws as were not sufficiently published and proclaimed to them. They that sinned without our Law, shall also perish, not by it, but without our Law, according to the Sentence of such other Laws as are, not ours but, their own; and it is only as many as have sinned in or under our Law, that shall be judged and condemned by the Law, Rom. 2.12. Whatsoever they may suffer then for their transgressions of their own plain natural Laws, which all of them might have known that had a mind to it: they shall not be punished for their ignorant breach of such as are peculiarly ours, but that part of their offences shall be overlooked, and graciously connived at. For those times of ignorance, saith the Apostle, God winked or connived at, Acts 17.30.
And as for the Jews, although they had a stricter Rule and a more perfect Precept, answerable to their clearer light and expresser promises; yet were many mPlus tunc indulgentiae erat, & plus licentiae: tunc esus carnium praedicabatur, nunc abstinentia: tunc in omni vita jejuniorum paucissimi dies, nunc quasi unum jejunium Vita omnis: tunclaesis ultio suppetebat, nunc patientia: tunc irascentibus Lex ministra, nunc adversaria: tunc accusatori gladiumporrigebat, nunc Charitatem: tunc etiam earnali illecebrae Lex indulgebat, nunc evangelium nec aspectui: tunc corporeae volup…ates habebant quandam licentiam, nunc jubentur etiam oculi custodire censuram: tunc ad multas Vxores recipiendas unius Mariti torum Lex dilatabat: nunc etiam ad unam exciudendam casti affecte;tus devotione constringit. Superest enim, inquit Apostolus, ut qui habent Vxore…, &c. 1 Cor. 7.29, 30, 31. says Salvian of the strictness of the Christian above the Jewish Law, de avaritia, l. 2. p. 383. Ed. Oxon. The reason whereof he addes p. 385. Majora solvimus, quia majora debemus. Judaei hab…bant rerum umbram, nos veritatem: Judaei suerunt servi, nos adoptivi, &c.things still for the nMatth. 19.8.hardness of their hearts, indulged to them; for which without repentance we shall smart most severely if we are guilty of them. A man might be innocent in the charge made against him by the Law of Moses, although he should return ill for ill, or oMatth. 5.38.retaliate injuries, and curse and pray against his enemies. And this their most righteous persons, and greatest Prophets, even pPsal. 5.8, 10. and 7.6. and 28.24. and 35.8. and 109. from ver. 1. to the 20. all which Curses appear to be directed against his Adversaries, ver. 20.David himself, who was the man after Gods own heart, have done frequently. They had no express Law threatning death to bare sensuality and worldliness; but the very constitution of their Law, which consisted mainly, if not wholly, in temporal promises, seemed much to encourage it. They were in no danger of being damned by Moses for not bearing with the infirmities and weaknesses of their wives, since their Law it self allowed them to put them away when they did not please them; yea and, even whilst they continued with them, to marry, and take others to them. For all which, with others that might be mentioned, although we Christians are liable to damnation, yet they were not. For they will be judged at the last Day according to their obedience to their own Laws, not to ours. As many as have sinned in the Law of Moses, says the Apostle, shall be judged by that Law, Rom. 2.12.
But as for us Christians, we must walk by a more perfect Rule, and live up to a nobler pitch than ordinarily either Jew or Gentile did; or at the last day we shall be eternally condemned. For take even those Sects among the Jews, which in the judgment of St qActs 26.5.Paul are the strictest of any in their Religion, viz. the Scribes and Pharisees; and yet, as our Saviour himself has peremptorily and plainly affirmed, our obedience must of necessity surpass theirs. Except your righteousness exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven, Matth. 5.20.
In the accounts of our Religion we are guilty and punishable, when no other Law would take hold of us. For by the Gospel of Christ, as we have seen, we shall be damned not only for Adultery, Fornication and Whoredom; but also for uncleanness, for lasciviousness; nay, for filthy jests and obscene discourses. We are liable to dye, non only for drunkenness and revellings, for gluttony and surfeiting; but also for carnality, sensuality, and voluptuousness. There is enough against us to condemn us, although we do not kill our enemy, if we hate him, or rail at him, nay if we refuse to do good to him, to speak well of him, or to pray for him. We are strictly charged not only that we should not lye and slander, but moreover that we should not so much as revile or reproach, or mock, or upbraid, or censure, or speak evil. We are severely threatned, not only if we offer violence to our Neighbour; but if we are surly towards him, if we are hasty and fierce with him, if we are stately, uncondescensive, or uncourteous to him. So far must we be from fighting and blows, from seditions and tumults; that under the highest penalties we must abstain from clamour and brawling, from debate and variance, from unquietness, yea from pragmaticalness, or busying our selves in others mens matters. We must keep back from dishonour, irreverence, and speaking evil of Dignities, whilst we submit to them; as well as from disobedience, and resistance of our lawful Prince in open rebellion. To extort, depress, or circumvent our Brother in any matter, is an Article of our Condemnation, as well as direct theft, and downright robbery. To refuse the Cross, to scandalize a weak Brother, to envy our Neighbours praise, and to be vain-glorious, arrogant, and forward upon all occasions to boast and set off our own; are all mortal sins in the accounts of our Law, and such as subject the impenitent Actors of them to eternal destruction.
These, and all the other instances set down in the foregoing Catalogues, which are too many to mention here, let us plainly see the height of that holiness, and the perfection of that love which we are to live or dye by. Our Law is the most perfect Rule that ever the World heard of; and, as ever we hope for mercy and bliss, ours is to be the most perfect obedience. For as all these Laws, which under the pains of Death we are bound to obey, are most Heavenly and Divine; so is that a most perfect obedience which is indispensably required to them. Which will more fully appear by clearing up what I am to show in the next Book, viz. What degrees and manner of obedience is indispensably required to them.