ESSAY XX. ON THE BELIEVER'S ATTENTION TO RELATIVE DUTIES. THOSE dispositions of mind, which a real belief of evangelical truth never fails to produce, will be especially manifested by a conscientious attention to the duties of the several relations which constitute human society, according to the precepts and exhortations of the holy scriptures: By this the excellency of our principles is peculiarly displayed, and true holiness is distinguished from all counterfeits. Our natural propensities are so diversified by constitution, education, habits, connexions, and pursuits, that they sometimes assume the appearance of certain gracious dispositions : A courageous temper may be mistaken for Chris tian firmness and fortitude; an indolent or yielding turn of mind may pass for Christian meekness, pliancy, and compassion, &c. Yet the counterfeit is perfectly distinct from that holy temper to which it is assimilated; and has very little effect on a man's general conduct, though it may be very conspicuous in a few detached instances: at the same time it unfits men for several parts of their duty, renders them peculiarly prone to sins which coincide with their natural propensity, and leaves them regardless of the will and glory of God, and of the true happiness of mankind, in their best actions. Even when the mind is in a measure influenced by divine grace, natural propensities may often deceive us as to the degree of it: a harsh, rough, violent, or obstinate temper, will induce an appearance of zeal and boldness in religion far beyond what is genuine; and, on the other hand, will prevent superficial observers from perceiving how much right principles have humbled, softened, and meliorated the mind; and this will also create the believer himself a great deal of trouble and uneasiness, perhaps to the end of his days. In like manner, a timid, placid, indolent temper, will give a man an appearance of great meekness and gentleness, even when he is little influenced by principles; whilst the greatest prevalence of grace in his heart will leave him too much disposed to make improper compliances, and to decline hardships, dangers, difficulties, and contests. But when the Christian is followed into the retired scenes of life, the habitual effect of his principles may be more precisely ascertained; and his attention to the welfare, comfort, and peace of all around him, even at the expense of many per. sonal inconveniencies and much self-denial, will prove his piety to be genuine and of the most salutary tendency. This will, therefore, constitute the subject of the present Essay; and the strictest regard to brevity will not prevent the necessity of dividing it into two parts. It may be useful to premise a few observations, 1. When we state the believer's relative duties, we do not mean that other men are exempted from the same obligations; but merely that Christian principles, and the grace given with them, incline and enable believers habitually to attend to their duties, in the whole tenor of their conduct; though they do not perform them in that extent and perfection in which they own them to be obligatory: whereas other men either live without rule, or lay down rules for themselves, that differ widely from the precepts of scripture ; or they allow themselves habitually to neglect their known duty, in this as well as in other particulars. 2. The attention to relative duties, produced by evangelical principles, differs widely even from that which results from regard to the authority U of God as a lawgiver. In this case, the fear of punishment, or the hope of reward, are the only influential motives of a religious nature; and these, indeed, aided by self-love in its manifold operations, and by natural affection, may in particular circumstances produce a very decent outward conduct; but believers, besides all these motives, are influenced by the constraining love of Christ, a sense of immense obligations received, a desire of adorning and recommending the gos. pel, and an unfeigned love to all around them, producing a permanent attention to every thing connected with their present and eternal welfare. We therefore find, that the apostles always inculcate relative duties from these and similar considerations; and thus affixed an evangelical stamp to their practical instructions, as well as a practical stamp to their doctrinal discussions. 3. We may observe, that the believer indeed endeavours" to show his faith by his works," but he also judges his works by the strict rule of the spiritual commands: so that whilst he hopes for a gracious reward from his reconciled God, according to the new covenant in the blood of Christ, he is conscious that his best performance, even of relative duties, is so defective as to deserve punishment, if the Lord should be extreme to mark what is done amiss. He will, therefore, habitually connect the exercise of repentance and faith with all his obedience; even when nothing occurs to bring the reality of his grace into suspicion. 4. We may observe, that the sacred writers generally begin with the duties of the inferior relations; whether it be that these are commonly the most difficult to our self-willed ungovernable nature; or that a greater number of believers occupy these stations; or that the advantageous performance of the duties belonging to the superior relations de pends much on the conduct of inferiors. But however that may be, we must carefully observe, that in most instances the failure of one party in the reciprocal relations does not excuse the other in neglecting their duties; though it commonly increases the difficulty, and renders it a more severe trial of any person's faith and obedience. In this the excellency of scripture principles especially appears if we only behave well in relative life to them who behave well to us, what do we more than others? This is merely doing as we are done by, not as we would be done by. being premised, we proceed to consider : This I. The reciprocal duties of husbands and wives; as from this relation most others are regularly derived. The Creator himself instituted this union before the entrance of sin, for the most wise, kind, and important purposes, with which his whole plan respecting the human race was inseparably connected. He saw, that "it was not good for Adam," even in Paradise," to be alone;" and that there was no "help meet for him," to be found among all the other creatures; no one suited to engage his affections, participate his enjoyments, constitute his companion, or unite with him in the worship of God. He was, therefore, pleased to form the woman from his side, as "bone of his bone, and flesh of his flesh," to lay the foundation of a moderate subordination and most rational affection; and thus he gave her to Adam, to be his associate and counterpart, and to unite with him in training up their common offspring; that she might yield him the willing obedience of cordial esteem and affection, and receive from him the attention, protection, and counsel of wisdom, love, and mild authority. The Lord made no more than one woman for Adam (Mal. ii. 15); for the most remote desire of polygamy could never have entered man's heart, had he not be come a sinner: he joined Adam and Eve together, blessed them, and pronounced the union indissoluble by the authority of any creature: for no cause of divorce could have subsisted in holy creatures; and he added, "for this cause a man shall leave his father and mother, and shall cleave unto his wife, and they shall be one flesh." To this original institution our Lord repeatedly referred in his decisions on this subject, constantly inserting the word twain along with the words used by the sacred historian, lest any corrupt interpretation should be superinduced. Had not sin entered, this union would doubtless have subsisted during the whole term of probation allotted to Adam and Eve, or to the rest of their posterity; till they were admitted to that more exalted state, which was proposed as the reward of entire obedience: and that unalterable fidelity, attachment, and affection, which, with their inseparable effects, must have resulted from the perfection of human nature, are still required by the spiritual law of God, as far as circumstances continue to be the same. But many and great changes have taken place in consequence of the fall. "Sin hath entered into the world, and death by sin:" The Lord himself often dissolves the marriage union, soon after it hath been formed; and at what time soever this separation takes place, his word leaves the surviving party entirely at liberty to form another union, if that be deemed expedient. Unfaithfulness to the marriage covenant in either party makes way for the dissolution of the union, as by a moral death; and where it is clearly proved without any suspicion of collusion, a divorce should be easily and certainly attainable. Various circumstances in the present degraded state of human nature, by weakening the autho rity of reason, and giving force to the passions, add to the original ends for which marriage was |