Christian Behavior
Being the fruits of true
Christianity:
Teaching husbands, wives, parents,
children,
masters, servants, etc., how to
walk
so as to please God.
With a word of direction to all
backsliders.
John Bunyan
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This valuable practical treatise, was first
published as a pocket volume about the year 1674, soon
after the author's final release from his long and
dangerous imprisonment. It is evident from the concluding
paragraph that he considered his liberty and even his life
to be still in a very uncertain state; not from the
infirmities of age, for he was then in the prime of life;
but from the tyranny of the government, and probably from
the effects of his long incarceration in a damp, unhealthy
jail. It is the best and most scriptural guide that has
ever appeared to aid us in the performance of relative
duties: written with originality of thought and that
peculiar and pious earnestness which so distinguishes all
his works.
No one can read this book, without finding
in it his own portrait truly and correctly drawn to the
life. Many have been the hearers of the word in its public
ministration, who have been astonished that a faithful
minister has not only opened their outward conduct, but the
inward recesses of their hearts—and have inquired
with wonder, 'Where could he get such a knowledge of my
heart?' The usages and feelings of every part of
the human family—the rich and poor—outward
professors or openly profane—God fearers or God
defiers—are displayed in the following pages as
accurately as if the author had been present in every
family upon earth, and had not only witnessed the conduct
of the happy and of the miserable in every grade; but he
goes within and unvails that mystery of iniquity the human
heart, its secret springs, feelings, and machinations. What
mysterious power could this uneducated man have possessed,
thus to dive into the most subtle of all secret
repositories, the human heart! Could he have left his body
at times and his invisible spirit have entered all
chambers, as was said of an ancient philosopher,
1 still time would have been too short even to have
transiently surveyed outward conduct; and then he could not
have entered into the thoughts of others. Reader, the
fountain of all hidden things was open to him. Shut up for
many years in prison, with the key in his possession which
unlocks all the mysteries of earth, and heaven, and
hell—he diligently used his time and all was revealed
to him. He makes the source of his knowledge no secret, but
invites you to search, as he did, this storehouse of things
new and old. It was the Bible which unfolded to him all the
great events of time and of eternity—all the secret
springs of states, and families, and
individuals—wonderous book! It made an uneducated
artizan wiser than all the philosophers who have been
contented with Plato, Aristotle, Pliny, Plutarch, and the
most renowned of human writers. Not only is the real state
of human nature revealed with unerring truth, as suffering
under a cruel malady, strangely diverse in its operations,
but all tending to the downward, dark, dreary road to
misery temporal and eternal: but it also displays the
antidote; an infallible remedy against all the subtilties
of this tortuous disease. Reader, this treasure is in our
hands. How great is the responsibility. How blessed are
those who with earnest prayer for divine
illumination—read—ponder—and relying upon
the aid of the Holy Spirit, understand and instantly obey
the sacred precepts which its pages unfold. Weigh well
their nature and tendency, as Bunyan opens them in this
invaluable treatise. They lead step by step from darkness
to light. It may be a tempestuous passage in the dim
twilight, as it was with him—but it is safe and leads
to the fountain of happiness—the source of
blessedness—the presence and smiles of God and the
being conformed to his image. In proportion as we are thus
transformed in our minds, we shall be able to fulfil all
our duties and behavior as becometh Christians. We dare not
seek to avoid these duties because they are full of
anxieties. Blessed are those who know and feel the ties of
church fellowship—or the nearer union of husband and
wife, that type of the mystical union of Christ and his
church. Happy are those who piously discharge parental and
filial duties, that figure of the relationship which the
Almighty, in infinite condescension, owns between him and
his fallen but renewed creatures. Vows of celibacy disturb
all the order and harmonies of creation, and are fleshly,
sensual, devilish. The unmarried are strangers to those
delightful or painful sensibilities which drive the soul to
continual converse with God, either in heart-felt praises
or for divine assistance to glorify him in the discharge of
domestic duties. They who vow celibacy, fly in the
face of the infinitely wise eternal, who said, 'It is
not good for man to be alone.' He sets up his puny
antagonism to omnipotence. It is true, that in the prospect
of the desolations which were foretold by the Saviour and
were about to be poured out upon Jerusalem, 'for the
present distress,' 'the short time' Paul
advised, not commanded, a temporary deviation from the
order of nature—like an eclipse of the sun or
moon—for a 'short time' which no one could
wish to be prolonged. We are bound, in the expectation of
the divine approbation, not to shrink from duties, but to
seek wisdom to fulfil them; and in this little work we have
a scriptural guide to which we shall do well to take heed.
It is a peculiarly solemn legacy—the author's
ardent desire is thus expressed; 'Before I die [as the
greatest of all the duties he had to perform] let me
provoke you to faith and holiness.' Be it our duty and
privilege to examine our conduct faithfully by those
portions of holy writ, with which this treatise is
beautifully adorned. It was written in the prospect of
sufferings and death, and yet how serene was his soul. No
cloud, no doubts or fears are seen; his legacy to us as
well as to those who survived him is, 'Love one another
when I am deceased.' My labours of love to you are
limited to this world. 'Though there I shall rest from
my labours, and be in paradise, as through grace, I
comfortably believe; yet it is not there but
here I must do you good.' Consider what he has
advanced, and the scriptures by which every sentence is
confirmed, and may his concluding and fervent prayer be
answered to our souls: 'The Lord give us understanding
in all things. Farewell.'
GEO. OFFOR.
The Epistle to the Reader
Courteous Reader,
Having formerly writ some small matter
touching the doctrine of faith, as justification by grace
through the faith of Christ's blood, &c., I do
here, as the second to that doctrine, present thee with a
few lines touching good works, that I might, as at first I
showed thee the good and glory of the one, so now show thee
the beauty and excellency of the other: for though we are
justified freely by grace through Christ before God (Rom
3:24, &c.); yet we are justified before men by our
works (James 2:18): nay, a life of holiness flowing from
faith in us that are saved by grace, it doth justify that
grace before the world, that justifies us before God (2 Cor
6:1,3; 9:12,13; 1 Peter 2:11,12).
I have not here only in general treated of
this doctrine of good works, but particularly, after some
discourse about works flowing from faith, and what makes it
truly and gospelly good, I discourse of them as we stand
under our several relations in this world among
men.
As, The duty of the master of a family: Of
the husband to his wife; and of hers to him: Of the duty of
parents to their children; and of children to their
parents: Of masters also to their servants; and of the
servant again to his master: with a brief touch upon good
neighbourhood; and a discovery of covetousness, pride, and
uncleanness, which are great obstructions to a truly gospel
conversation.
I know there are many that have treated of
good works in large and learned discourses; but I doubt all
have not so gospelized their discourses as becomes them,
and as the doctrine of the grace of God calleth for.
However, I thought it my duty to add this discourse to all
that are past; and that for these reasons.
1. To take away those aspersions that the
adversaries cast upon our doctrine—as also in the
days of Paul—that because we preach justification
without works of the law; therefore they pretend we plead
for looseness of life: 'whose damnation is just'
(Rom 3:8).
2. Because, though there be much discourse
about works in general, yet a particular discourse of them,
as before is touched, is too much neglected; and by this
means every one too much left at uncertainties (as from
them) of their several works under their particular
relations; which I think is one reason of that disorder in
families and places where God's people live; to their
shame, and the dishonour of God.
3. Because these few books that do
particularly treat thus of good works, are, I think,
now so scarce, or so big, that but few have them, and few
buy them, if they may be had, especially our new converts,
for whose sakes principally this short discourse is
intended; and indeed, this is one reason of my brevity,
that the price might neither be burdensome, nor the reading
long and tedious. Multitude of words drown the memory; and
an exhortation in few words may yet be so full, that the
reader may find that in one side of a sheet, which
some are forced to hunt for in a whole book. The Lord teach
us this wisdom.
4. I have written this book, to show that I
bear a fellow-testimony and witness, with all that know
God, of the operation that grace hath, and will have, in
the heart that hath savingly received it.
Lastly, I have thus written, because it is
amiable and pleasant to God, when Christians keep their
rank, relation, and station, doing all as becometh their
quality and calling. When Christians stand every one in
their places, and do the work of their relations,
2 then they are like the flowers in the garden, that
stand and grow where the gardener hath planted them, and
then they shall both honour the garden in which they are
planted, and the gardener that hath so disposed of them.
From the hyssop in the wall, to the cedar in Lebanon, their
fruit is their glory. 3 And seeing the stock
into which we are planted, is the fruitfullest stock, the
sap conveyed thereout the fruitfullest sap, and the dresser
of our souls the wisest husbandman, (John 15:1) how
contrary to nature, to example, and expectation, should we
be, if we should not be rich in good works!
Wherefore take heed of being painted fire,
wherein is no warmth; and painted flowers, which retain no
smell; and of being painted trees, whereon is no fruit.
'Whoso boasteth himself of a false gift, is like clouds
and wind without rain' (Prov 25:14).
Farewell.
The Lord be with thy spirit, that thou
mayest profit for time to come.
J. BUNYAN.
Christian Behavior
'THAT BEING JUSTIFIED BY HIS GRACE, WE
SHOULD BE MADE HEIRS ACCORDING TO THE HOPE OF ETERNAL LIFE.
THIS IS A FAITHFUL SAYING, AND THESE THINGS I WILL
THAT THOU AFFIRM CONSTANTLY, THAT THEY WHICH HAVE BELIEVED
IN GOD MIGHT BE CAREFUL TO MAINTAIN GOOD WORKS. THESE
THINGS ARE GOOD AND PROFITABLE UNTO MEN.'—TITUS
3:7,8.
I shall not at this time discourse of every
particular at large included in these words; but shall
briefly fall upon those things that I judge most necessary
for the people of God. Neither shall I need to make any
great preamble to the words for their explication; they
themselves being plain, and without that ambiguity that
calleth for such a thing; the general scope being this,
THAT THEY WHICH HAVE BELIEVED IN GOD SHOULD BE CAREFUL TO
MAINTAIN GOOD WORKS.
But yet, to prosecute what I intend, with
what clearness I may, I shall in a word or two make way for
what is to be the main of this book.
'This is a faithful saying.' This;
Which? Why, that which goeth before, namely, 'That
being justified by his grace, we should be made heirs
according to the hope of eternal life. This is a
faithful saying, and these things I will that thou affirm
constantly.'
Why so?
Why, 'That they which have believed in
God, might be careful to maintain good works.' The
meaning is, that the way to provoke others to good works,
is constantly—in the evidence and demonstration of
the spirit—to show them the certainty of their [these
believers] being by grace made heirs of eternal
life.
From this scripture, therefore, I do gather
these things observable.
FIRST, That good works do flow from faith.
Yea,
SECOND, That every one that believeth should
be careful that their works be good.
THIRD, That every believer should not only
be careful that their works be good, and for the present do
them, but should also be careful to maintain them; that is,
they should carefully study to keep in a constant course of
good works.
FOURTH, and lastly, That the best way to
provoke both ourselves and others to this work, it is to be
often affirming to others the doctrine of justification by
grace, and to believe it ourselves: 'This is a faithful
saying, and these things I will,' saith Paul, 'that
thou affirm constantly, that they which have believed in
God might be careful to maintain good
works.'
FIRST—.I begin with the first. That
good works do flow from faith. This is evident divers
ways.
First, From the impossibility of
their flowing from any other thing; they must either flow
from faith, or not at all: 'For whatsoever is
not of faith, is sin' (Rom 14:23). And again,
'Without faith it is impossible to please
him' (Heb 11:6). Every man by nature, before faith, is
an evil and a corrupt tree; and a corrupt tree cannot bring
forth good fruit: 'Do men gather grapes of thorns, or
figs of thistles?' (Matt 7:16,17). Now a man is made
good by faith, and by that bringeth forth the fruits that
are acceptable to God (Heb 11:4; Col 1:4-6).
Wherefore sinners, before faith, are
compared to the wilderness, whose fruits are briars and
thorns; and whose hearts are the habitation of dragons;
that is, of devils 4 (Isa 35:6,7; Heb
6:7,8).
And hence again it is, that they are said to
be Godless, Christless, Spiritless, faithless, hopeless;
without the covenant of grace, without strength; enemies in
their minds by wicked works, and possessed by the spirit of
wickedness, as a castle by a conqueror (Eph 2:12; Jude 19;
2 Thess 3:2; Col 1:21; Luke 11:21).
Now, these things being thus, it is
impossible that all the men under heaven, that are
unconverted, should be able to bring forth one work rightly
good; even as impossible, as for all the briars and thorns
under heaven to bring forth one cluster of grapes, or one
bunch of figs; for indeed they want the qualification. A
thorn bringeth not forth figs, because it wanteth the
nature of the fig-tree; and so doth the bramble the nature
of the vine. Good works must come from a good heart. Now,
this the unbeliever wanteth, because he wanteth faith; for
it is that which purifieth the heart (Luke 6:45; Acts
15:9). Good works must come from love to the Lord Jesus;
but this the unbeliever wanteth also, because he wanteth
faith: For faith 'worketh by love,' and by that
means doth good (Gal 5:6).
And hence again it is, that though the
carnal man doth never so much which he calleth good, yet it
is rejected, slighted, and turned as dirt in his face
again; his prayers are abominable (Prov 15:8), his
ploughing is sin (Prov 21:4), and all his righteousness as
menstruous rags (Isa 64:6).
Thus you see that without faith there are no
good works.
Now then, to show you that they flow from
faith: and that, For that FAITH is a principle of life, by
which a Christian lives (Gal 2:19,20), a principle of
motion, by which it walks towards heaven in the way of
holiness (Rom 4:12; 2 Cor 5:7). It is also a principle of
strength, by which the soul opposeth its lust, the devil,
and this world, and overcomes them. 'This is the
victory, even our faith' (1 John 5:4,5) Faith, in the
heart of a Christian, is like the salt that was thrown into
the corrupt fountain, that made the naughty waters good,
and the barren land fruitful (2 Kings 2:19-22). Faith, when
it is wrought in the heart, is like leaven hid in the meal,
(Matt 13:33) or like perfume that lighteth upon stinking
leather, turning the smell of the leather into the savour
of the perfume; faith being then planted in the heart, and
having its natural inclination to holiness. Hence it is
that there followeth an alteration of the life and
conversation, and so bringeth forth fruit accordingly.
'A good man out of the good treasure of his heart
bringeth forth that which is good' (Luke 6:45). Which
treasure, I say, is this faith (James 2:5; 1 Peter 1:7).
And therefore it is that faith is called 'the faith
according to godliness,' (Titus 1:1) and the 'most
holy faith' (Jude 20).
Second, Good works must needs flow
from faith, or no way; because that alone carrieth in it an
argument sufficiently prevalent to win upon our natures, to
make them comply with holiness.
Faith showeth us that God loveth us, that he
forgiveth us our sins, that he accounteth us for his
children, having freely justified us through the blood of
his Son (Rom 3:24,25; 4; Heb 11:13; 1 Peter
1:8).
Faith receiveth the promise, embraceth it,
and comforteth the soul unspeakably with it. Faith is so
great an artist in arguing and reasoning with the soul,
that it will bring over the hardest heart that it hath to
deal with. It will bring to my remembrance at once, both my
vileness against God, and his goodness towards me; it will
show me, that though I deserve not to breathe in the air,
yet that God will have me an heir of glory.
Now, there is no argument greater than this.
This will make a man run through ten thousand difficulties,
to answer God, though he never can, for the grace he hath
bestowed on him.
Further, FAITH will show me how
distinguishingly this love of God hath set itself upon me;
it will show me, that though Esau was Jacob's brother,
yet he loved Jacob (Mal 1:2). That though there were
thousands more besides me that were as good as me, yet I
must be the man that must be chosen.
Now this, I say, is a marvellous argument,
and unspeakably prevaileth with the sinner, as saith the
apostle: 'For the love of Christ constraineth us;
because we thus judge, that if one died for all, then were
all dead: And that he died for all; that they which
live,' that is, by faith, 'should not henceforth
live unto themselves, but unto him which died for them, and
rose again' (2 Cor 5:14,15). 'Love,' saith the
wise man, 'is strong as death; Many waters
cannot quench love, neither can the floods drown it: if a
man would give all the substance of his house for love, it
would utterly be contemned' (Song 8:6,7). Oh! when the
broken, dying, condemned soul, can but see, by faith, the
love of a tender-hearted Saviour, and also see what he
underwent to deliver it from under that death, guilt, and
hell, that now it feels and fears; which also it knoweth it
hath most justly and highly deserved; 'Then bless the
Lord, O my soul' (Psa 103:1,2,3); and 'What shall I
render unto the Lord for all his benefits?' (Psa
116:1-14).
Thus is faith a prevailing argument to the
sinner, whereby he is fetched off from what he was, and
constrained to bend and yield to what before he neither
would nor could (1 Cor 2:14; Rom 8:7).
And hence it is, that gospel obedience is
called 'the obedience of faith,' as well as
obedience to the faith (Rom 16:26). For it must be
by the faith of Christ in my heart, that I submit to the
word of faith in the Bible, otherwise all is to no profit:
as saith the apostle, 'The word preached did not profit
them, not being mixed with faith in them that heard
it' (Heb 4:2). For faith alone can see the reality
of what the gospel saith; and so I say, argue over the
heart to the embracing of it.
Third, Faith is such a grace, as will
represent to the soul all things in their proper colours.
It doth not, as doth unbelief and ignorance, show us all
things out of order; putting darkness for light, and bitter
for sweet; but will set every thing in its proper place
before our eyes; God and Christ shall be with it, the
chiefest good, the most lovely and amiable; a heavenly life
shall be of greater esteem, and more desirable, than all
the treasures of Egypt! Righteousness and sanctification
will be the thing after which it will most vehemently
press; because it seeth not only death and damnation as the
fruits of sin, but sin also in itself, distinct from the
punishment belonging to it, a detestable, horrible, and
odious thing (Heb 11:25-27; Phil 3:7-12; Rom
12:9).
By faith we see that this world hath no
abiding in it for us, nor no satisfaction if it were
otherwise (Prov 3:35; Heb 11:15,16; 13:14; 1 Cor 7:9-31).
And hence it is, that the people of God have groaned to be
gone from hence, into a state that is both sinless and
temptationless. And hence it is again that they have run
through so many trials, afflictions, and adversities, even
because of that love to holiness of life that faith being
in their hearts did prompt them to, by showing them the
worth and durableness of that which was good, and the
irksomeness and evil of all things else (2 Cor 5:1-8; Heb
11:33-39).
Fourth, Faith layeth hold of that
which is able to help the soul to bring forth good works:
it layeth hold of, and engageth the strength of Christ, and
by that overcometh that which oppresseth; 'I can do all
things through Christ which strengtheneth me' (Phil
4:13).
In a word, a life of holiness and godliness
in this world, doth so inseparably follow a principle of
faith, that it is both monstrous and ridiculous to suppose
the contrary. What, shall not he that hath life have
motion! (Gal 2:20). He that hath by faith received the
spirit of holiness, shall not he be holy? (Gal 3:2). and he
that is called to glory and virtue, shall not he add to his
faith virtue? (2 Peter 1:4,5). We are by faith made good
trees, and shall not we bring forth good fruit? (Luke
6:43). They that believe are created in Christ Jesus unto
good works; and God hath, before the world was, ordained
that we should walk in them; and shall both our second
creation, and God's foreordination be made frustrate?
(Eph 1:4; 2:10). Besides, the children of faith are the
children of light, and of the day (1 Thess 5:5). Lights
upon a hill, and candles on a candlestick, and shall not
they shine? They are the salt of the earth, shall not they
be seasoning? (Matt 5:13-16).
The believer is the alone man, by whom God
showeth to the world the power of his grace, the operation
of his people's faith, &c. The unbelievers read
indeed of the power of grace; of the faith, hope, love,
joy, peace, and sanctification of the heart of the
Christian; but they feel nothing of that sin-killing
operation that is in these things; these are to them as a
story of Rome or Spain. Wherefore to show them in others,
what they find not in themselves, God worketh faith, hope,
love, &c., in a generation that shall serve him; and by
them they shall see what they cannot find in themselves;
and by this means they shall be convinced, that though sin,
and the pleasures of this life, be sweet to them, yet there
is a people otherwise minded; even such a people, that do
indeed see the glory of that which others read of, and from
that sight take pleasure in those things which they are
most averse unto. To this, I say, are Christians called;
herein is God glorified; hereby are sinners convinced; and
by this the world condemned (1 Thess 4:7; 1 Peter 2:12;
3:1; Heb 11:7).
Object. But if faith doth so
naturally cause good works, what then is the reason that
God's people find it so hard a matter to be fruitful in
good works?
Answer 1. God's people are
fruitful in good works according to the proportion of their
faith; if they be slender in good works, it is because they
are weak in faith. Little faith is like small candles, or
weak fire, which though they shine and have heat; yet but
dim shining and small heat, when compared with bigger
candles and greater fire. The reason why Sardis had some in
it whose works were not perfect before God, it was, because
they did not hold fast by faith the word that they had
formerly heard and received (Rev 3:1-3).
2. There may be a great mistake in our
judging of our own fruitfulness. The soul that indeed is
candid and right at heart, is taught by grace to judge
itself, though fruitful, yet barren upon two accounts. (1.)
When it compareth its life to the mercy bestowed upon it:
for when a soul doth indeed consider the greatness and
riches of the mercy bestowed upon it, then it must needs
cry out, 'O wretched man that I am,' (Rom 7:24) for
it seeth itself wonderfully to fall short of a conversation
becoming one who hath received so great a benefit. (2.) It
may also judge itself barren, because it falleth so far
short of that it would attain unto, 'it cannot do the
thing that it would' (Gal 5:17).
3. The heart of a Christian is naturally
very barren; upon which, though the seed of grace, that is
the fruitfullest of all seeds, be sown, yet the heart is
naturally subject to bring forth weeds (Mat 15:19). Now, to
have a good crop from such ground, doth argue the
fruitfulness of the seed. Wherefore I conclude upon these
three things, (1.) That the seed of faith is a very
fruitful seed, in that it will be fruitful in so barren a
soil. (2.) That faith is not beholden to the heart, but the
heart to it, for all its fruitfulness. (3.) That therefore
the way to be a more fruitful Christian, it is to be
stronger in believing.
SECOND—Now for the second thing, to
wit, That every one that believeth should be careful
that their works be good. This followeth from what went
just before; to wit, That the heart of a Christian is a
heart subject to bring forth weeds.
There is flesh as well as spirit in the best
of saints: and as the spirit of grace will be always
putting forth something that is good, so the flesh will be
putting forth continually that which is evil. 'For the
flesh lusteth against the Spirit, and the Spirit against
the flesh' (Gal 5:17).
Now this considered, is the cause why you
find so often in the Scriptures so many items and cautions
to the Christians to look to their lives and conversations.
As, 'Keep thy heart with all diligence' (Prov
4:23). 'Watch ye, stand fast in the faith, quit you
like men, be strong' (1 Cor 16:13). 'Be not
deceived; God is not mocked: for whatsoever a man soweth,
that shall he also reap. For he that soweth to his flesh
shall of the flesh reap corruption; but he that soweth to
the Spirit shall of the Spirit reap life everlasting'
(Gal 6:7,8).
All works are not good that seem to be so.
It is one thing for a man's ways to be right in his own
eye, and another for them to be right in God's. Often
'that which is highly esteemed among men is abomination
in the sight of God' (Prov 30:12; Luke
16:15).
Seeing corruption is not yet out of our
natures, there is a proneness in us to build [even] upon
the right foundation, wood, hay, and stubble, instead of
gold and silver, and precious stones (1 Cor 3:11-15). How
was both David the king, Nathan the prophet, and Uzza the
priest, deceived, touching good works! (1 Chron 17:1-4;
13:9-11). Peter also, in both his defending his Master in
the garden, and in dissuading of him from his sufferings,
though both out of love and affection to his Master, was
deceived touching good works. (Matt 16:22,23; John
18:10,11). Many have miscarried both as to doctrine,
worship, and the prosecution of
each.
First, For doctrine. Christ
tells the Jews, that they taught for the doctrines of God
the doctrines and traditions of men (Matt 15:9; Mark 7:7).
As also, saith the apostle, They teach 'things they
ought not, for filthy lucre's sake' (Titus
1:11).
Second, Also touching worsphip, we
find how frequently men have mistaken, both for time,
place, and matter, with which they worshipped.
1. For time. It hath been that which
man hath devised, not which God hath commanded (1 Kings
12:32). They 'change the ordinance,' saith Isaiah,
24:5. They change God's 'judgments into
wickedness,' saith Ezekiel 5:6.
2. For place. When they should have
worshipped at Jerusalem, they worshipped at Bethel, at
Gilgal and Dan, in gardens, under poplars and elms. (1
Kings 12:26-30; Hosea 4:13-15; Isa 65:2-5).
3. For the matter with which they
worshipped. Instead of bringing according to the
commandment, they brought the lame, the torn, and the sick;
they would sanctify themselves in gardens, with swine's
flesh and mice, when they should have done it at Jerusalem,
with bullocks and lambs (Isa 66:17).
Third, Again, touching men's
prosecuting their zeal for their worship, &c., that
they do think right; how hot hath it been, though with no
reason at all? Nebuchadnezzar will have his fiery furnace,
and Darius his lions' den for Nonconformists (Dan 3:6;
6:7, &c.) Again, they have persecuted men even to
strange cities; have laid traps and snares in every corner,
to entrap and to entangle their words; and if they could at
any time but kill the persons that dissented from them,
they would think they did God good service (Acts 26:11;
Luke 11:53,54; John 19:1,2). But what need we look so far
from home, were it not that I would seal my sayings with
truth. We need look no farther to affirm this position,
than to the Papists and their companions. How many have
they in all ages hanged, burned, starved, drowned, racked,
dismembered, and murdered, both openly and in secret? and
all under a pretence of God, his worship, and good works.
5 Thus you see how wise men and fools, saints
and sinners, Christians and heathens, have erred in the
business of good works; wherefore every one should be
careful to see that their works BE good.
Now, then, to prevent, if God will,
miscarriage in this matter, I shall propound unto you what
it is for a work to be rightly good. First, A good
work must have the word for its authority. Second,
It must, as afore was said, flow from faith. Third,
It must be both rightly timed and rightly placed.
Fourth, It must be done willingly, cheerfully,
&c.
First, It must have the word for its
authority. Zeal without knowledge is like a mettled horse
without eyes, or like a sword in a madman's hand; and
there is no knowledge where there is not the word: for if
they reject the word of the Lord, and act not by that,
'what wisdom is in them?' saith the prophet (Jer
8:9; Isa 8:20). Wherefore see thou have the word for what
thou dost.
Second, As there must be the word for
the authorising of what thou dost, so there must be faith,
from which it must flow, as I showed you before: 'for
whatsoever is not of faith is sin;' and 'without
faith it is impossible to please God.' Now, I say,
without the word there is no faith, (Rom 10:17, as without
faith there is no good, let men's pretences be what
they will.
Third, As it must have these two
aforenamed, so also it must have, 1. Right time; and, 2.
Right place.
1. It must be rightly timed. Every work is
not to be done at the same time; every time not being
convenient for such a work; There is a time for all things,
and every thing is beautiful in its time (Eccl 3:11). There
is a time to pray, a time to hear, a time to read, a time
to confer, a time to meditate, a time to do, and a time to
suffer. Now, to be hearing when we should be preaching and
doing, that is, yielding active obedience to that under
which we ought to suffer, is not good. Christ was very
wary, that both his doings and sufferings were rightly
timed (John 2:3,4; 13:1,2). And herein we ought to follow
his steps. To be at plough in the field, when I should be
hearing the word, is not good; and to be talking abroad,
when I should be instructing my family at home, is as bad:
'Whoso keepeth the commandment, shall feel no evil
thing: 'and a wise man's heart discerneth both time
and judgment' (Eccl 8:5). Good things mistimed, are
fruitless, unprofitable, and vain.
2. As things must have their right time, so
they must be rightly placed; for the misplacing of
any work is as bad as the mistiming of it. When I say,
things, if good, must be rightly placed, I mean, we should
not give to any work more than the word of God alloweth it,
neither should we give it less. Mint, anise, and cummin,
are not so weighty matters as faith and the love of God; as
in (Matt 23:23). For a pastor to be exercising the office
of a deacon, instead of the office of a pastor, it is
misplacing of works (Acts 6:2). For Martha to be making
outward provision for Christ, when she should have sat at
his feet to hear his word, was the misplacing a work; and
for her sister to have done it at her request—though
the thing in itself was good—had been her sin also
(Luke 10:39-42).
Now, to prevent the misplacing of good
works,
(1.) They misplace them that set them in the
room of Christ (Rom 10: 1-3).
(2.) They also misplace them that make them
copartners with him (Rom 9:31,32; Acts 15:1). This is
setting up our post by God's posts, and man's
righteousness by the righteousness of Christ (Eze 43:7,8).
These are said to be teachers of the law, not knowing what
they say, nor whereof they affirm (1 Tim 1:7).
(3.) They also misplace works, who ascribe
to a work of less moment that honour that belongeth to a
work more noble. And such are (a) Those who count
the ceremonial part of an ordinance as good as the doctrine
and signification of it. 6 (b) Such who
account the dictates and impulses of a mere natural
conscience, as good, as high, and divine, as the leadings
and movings of the Spirit of Christ. (c) Those also
who count it enough to do something of what God hath
commanded, and that something, possibly the least, instead
of all, and the things more necessary and weighty.
(d) They also much misplace them, who count things
indifferent as high as those that are absolutely necessary
in the worship of God. (e) But the grosser, who
place men's traditions above them. (f) And they
greatest of all, who put bitter for sweet, and darkness for
light. All these things we must shun and avoid, as things
absolutely obstructive to good works.
Wherefore touching good works; obedience is
better than sacrifice; that is, to do things according to
the word of God, is better than to do them according to my
fancy and conceit (1 Sam 15:22). 'Wherefore, let all
things be done decently and in order' (1 Cor
14:40).
Fourth, Again, as good works should
be ordered and qualified, as before is touched, so they
should be done from the heart, willingly, cheerfully, with
simplicity and charity, according to what a man hath (1
John 5:3; 2 Cor 9:7; Rom 12:8; Col 3:12; 1 Cor 10:24; 2 Cor
8:12).
Farther, there are three things that a man
should have in his eye in every work he doth. 1. The honour
of God (1 Cor 6:20). 2. The edification of his neighbour (1
Cor 14:26). 3. The expediency or inexpediency of what I am
to do (1 Cor 6:12). And always observe it, that the honour
of God is wrapped up in the edification of thy neighbour;
and the edification of thy neighbour in the expediency of
what thou dost.
Again, if thou wouldst walk to the
edification of thy neighbour, and so to God's honour,
in the midst of thy observers, beware,
1st. That thou in thy words and carriages
dost so demean thyself, that Christ in his precious
benefits may be with clearness spoken forth by thee; and
take heed, that thou dost not enter into doubtful points
with them that are weak (Rom 15:1). But deal chiefly,
lovingly, and wisely, with their consciences about those
matters that tend to their establishment in the faith of
their justification, and deliverance from death and hell.
'Comfort the feeble-minded,' confirm the weak (1
Thess 5:14).
2ndly. If thou be stronger than thy brother,
take heed that thou do not that before him, that may offend
his weak conscience; I mean, things that in themselves may
be lawful. All that is lawful is not expedient; all that is
lawful edifieth not (1 Cor 6:12). Wherefore here is thy
wisdom and love, that thou in some things deny thyself for
thy brother's sake. 'I will eat no flesh while the
world standeth,' saith Paul, 'lest I make my
brother to offend' (1 Cor 8:13). Wherefore have this
faith to thyself before God (Rom 14:22). But if thou walk
otherwise, know, thou walkest not charitably, and so not to
edification, and so not to Christ's honour, but dost
sin against Christ, and wound thy weak brother, for whom
Christ died (Rom 14:15; 1 Cor 8:12).
But I say, all this while keep thy eye upon
the word; take heed of going contrary to that under any
pretence whatever; for without the word, there is nothing
to God's glory, nor thy brother's edification.
Wherefore, walk 'wisely in a perfect way' (Psa
101:2, 3).
Having thus, in few words, showed you what
are works rightly good, I beseech you in the name of the
Lord Jesus Christ, that you put yourselves into a
conscientious performance of them, that you may, while you
live here, be vessels of honour, and fit for the
master's use, and prepared to every good work (1 Tim
6:18). Study to approve things that are excellent,
'that you may be sincere, and without offence, until
the day of Christ' (Phil 1:10). Covet communion with
God: 'covet earnestly the best gifts' (1 Cor
12:31). Ah! we that are redeemed from among men (Rev 14:4),
and that rejoice in the hope of the glory of God (Rom 5:2),
we that look, I say, for the blessed hope, and the glorious
appearing of the great God and our Saviour Jesus Christ
(Titus 2:13), 'what manner of persons ought we to be in
all holy conversation and godliness' (2 Peter
3:11).
To conclude, for your farther edification,
take a plain rehearsal of your several general duties and
works, to which God engageth you in his word, according to
your places, callings, and relations in this
world;
DUTIES OF THE MASTER OF A
FAMILY.
If thou have under thee a family, then thou
art to consider the several relations thou standest under;
and art to know, that thou in each of them hast a work to
do for God, and that he expecteth thy faithful deportment
under every one of them. As, in general;
DUTY TO THE FAMILY IN
GENERAL.
He that is the master of a family, he hath,
as under that relation, a work to do for God; to wit, the
right governing of his own family. And his work is twofold.
First, Touching the spiritual state thereof.
Second, Touching the outward state
thereof.
First, As touching thespiritual
state of his family; he ought to be very diligent and
circumspect, doing his utmost endeavour both to increase
faith where it is begun, and to begin it where it is not.
Wherefore, to this end, he ought diligently and frequently
to lay before his household such things of God, out of his
word, as are suitable for each particular. And let no man
question his rule in the word of God for such a practice;
for if the thing itself were but of good report, and a
thing tending to civil honesty, it is within the compass
and bounds even of nature itself, and ought to be done;
much more things of a higher nature; besides, the apostle
exhorts us to 'Whatsoever things are honest, whatsoever
things are just, pure, lovely, and of good report, to think
of them,' that is, to be mindful to do them (Phil 4:8).
But to be conversant in this godly exercise in our family,
is very worthy of praise, and doth much become all
Christians. This is one of the things for which God so
highly commended his servant Abraham, and that with which
his heart was so much affected. I know Abraham, saith God,
'I know him' to be a good man in very deed, for
'he will command his children, and his household after
him, and they shall keep the way of the Lord' (Gen
18:19). This was a thing also which good Joshua designed
should be his practice as long as he had a breathing time
in this world. 'As for me,' saith he, I 'and my
household, we will serve the Lord' (Josh
24:15).
Further, we find also in the New Testament,
that they are looked upon as Christians of an inferior rank
that have not a due regard to this duty; yea, so inferior
as not fit to be chosen to any office in the church of God.
A [bishop or] pastor must be one that ruleth well his own
house, having his children in subjection with all gravity;
For if a man know not how to rule his own house, how shall
he take care of the church of God? 'The deacon'
also, saith he, must 'be the husband of one wife,
ruling their children, and their own house well' (1 Tim
3). Mark a little, the apostle seems to lay down thus much,
that a man that governs his family well, hath one
qualification belonging to a pastor or deacon in the house
of God, for he that knoweth not how to rule his own house,
how shall he take care of the church of God? which thing
considered, it giveth us light into the work of the master
of a family, touching the governing of his
house.
1. A pastor must be sound and uncorrupt in
his doctrine; and indeed so must the master of a family
(Titus 1:9; Eph 6:4).
2. A pastor should be apt to teach, to
reprove, and to exhort; and so should the master of a
family (1 Tim 3:2; Deut 6:7).
3. A pastor must himself be exemplary in
faith and holiness; and so also should the master of a
family (1 Tim 3:2-4; 4:12). 'I,' saith David,
'will behave myself in a perfect way; I will walk
in,' or before, 'my house with a perfect heart'
(Psa 101:2).
4. The pastor is for getting the church
together; and when they are so come together, then to pray
among them, and to preach unto them. This is also
commendable in Christian masters of families.
Object. But my family is ungodly and
unruly, touching all that is good. What shall I
do?
Answer. 1. Though this be true, yet
thou must rule them, and not they thee! Thou are set over
them of God, and thou art to use the authority which God
hath given thee, both to rebuke their vice, and to show
them the evil of their rebelling against the Lord. This did
Eli, though not enough; and thus did David (1 Sam 2:24, 25;
1 Chron 28:9). Also, thou must tell them how sad thy state
was when thou wast in their condition, and so labour to
recover them out of the snare of the devil (Mark
5:19).
2. Thou oughtest also to labour to draw them
forth to God's public worship, if peradventure God may
convert their souls. Saith Jacob to his household, and to
all that were about him, 'Let us arise and go up to
Bethel; and I will make there an altar unto God, who
answered me in the day of my distress' (Gen 35:3).
Hannah would carry Samuel to Shiloh, that he might abide
with God for ever (1 Sam 1:22). Indeed a soul rightly
touched, will labour to draw, not only their families, but
a whole city after Jesus Christ (John 4:28-30).
3. If they are obstinate, and will not go
forth with thee, then do thou get godly and sound men to
thy house, and there let the word of God be preached, when
thou hast, as Cornelius, gathered thy family and friends
together (Acts 10).
You know that the jailor, Lydia, Crispus,
Gaius, Stephanus, and others, had not only themselves, but
their families, made gracious by the word preached, and
that some of them, if not all, by the word preached in
their houses (Acts 16:14-34; 18:7, 8; 1 Cor 1:16). And
this, for ought I know, might be one reason among many, why
the apostles taught in their day, not only publicly, but
from house to house; I say, that they might, if possible,
bring in those in some family, which yet remained
unconverted, and in their sins (Acts 10:24; 20:20, 21). For
some, you know how usual it was in the day of Christ, to
invite him to their houses, if they had any afflicted, that
either would not or could not come unto him (Luke 7:2, 3;
8:41). If this be the way with those that have outward
diseases in their families, how much more then, where there
are souls that have need of Christ, to save them from death
and eternal damnation!
4. Take heed that thou do not neglect family
duties among them thyself; as, reading the word and prayer;
if thou hast one in thy family that is gracious, take
encouragement; nay, if thou art alone, yet know that thou
hast both liberty to go to God through Christ, and also art
at that time in a capacity of having the universal church
join with thee for the whole number of those that shall be
saved.
5. Take heed that thou suffer not any
ungodly, profane, or heretical books, or discourse in thy
house. 'Evil communications corrupt good manners'
(1 Cor 15:33). I mean such profane or heretical books,
&c., as either tend to provoke to looseness of life, or
such as do oppose the fundamentals of the gospel. I know
that Christians must be allowed their liberty as to things
indifferent; but for those things that strike either at
faith or holiness, they ought to be abandoned by all
Christians, and especially by the pastors of churches, and
masters of families; which practice was figured out by
Jacob's commanding his house, and all that was with
him, to put away the strange gods from among them, and to
change their garments (Gen 35:2). All those in the Acts set
a good example for this, who took their curious books and
burned them before all men, though they were worth fifty
thousand pieces of silver (Acts 19:18, 19). The neglect of
this fourth particular hath occasioned ruin in many
families, both among children and servants. It is easier
for vain talkers, and their deceivable works, to subvert
whole households, than many are aware of (Titus 1:10, 11).
Thus much touching the spiritual state of thy household.
And now to its outward.
Second, Touching the outward state
of thy family, thou art to consider these three
things.
1. That it lieth upon thee to care for them
that they have a convenient livelihood. 'If any man
provide not for his own, and specially for those of his own
house, he hath denied the faith, and is worse than an
infidel' (1 Tim 5:8). But mark, when the Word saith,
thou art to provide for thy house, it giveth thee no
license to distracting carefulness; neither doth it allow
thee to strive to grasp the world in thy heart, or coffers,
nor to take care for years or days to come, but so to
provide for them, that they may have food and raiment; and
if either they or thou be not content with that, you launch
out beyond the rule of God (1 Tim 6:8; Matt 6:34). This is
to labour, that you may have wherewith 'to maintain
good works for necessary uses' (Titus 3:14). And never
object, that unless you reach farther, it will never do;
for that is but unbelief. The word saith, 'That God
feedeth ravens, careth for sparrows, and clotheth the
grass;' in which three, to feed, clothe, and care for,
is as much as heart can wish (Luke 12:6-28).
2. Therefore though thou shouldest provide
for thy family; yet let all thy labour be mixed with
moderation; 'Let your moderation be known unto all
men' (Phil 4:5). Take heed of driving so hard after
this world, as to hinder thyself and family from those
duties towards God, which thou art by grace obliged to; as
private prayer, reading the scriptures, and Christian
conference. It is a base thing for men so to spend
themselves and families after this world, as that they
disengage their heart to God's worship.
Christians, 'The time is short: it
remaineth that both they that have wives be as though they
had none; and they that weep, as though they wept not; and
they that rejoice, as though they rejoiced not; and they
that use this world, as not abusing it; for the fashion of
this world passeth away' (1 Cor 7:29-31). Many
Christians live and do in this world, as if religion were
but a by-business, and this world the one thing necessary;
when indeed all the things of this world are but things by
the by; and religion only the one thing needful (Luke
10:40-42).
3. If thou wouldst be such a master of a
family as becomes thee, thou must see that there be that
Christian harmony among those under thee, as becomes that
house where one ruleth that feareth God.
(1.) Thou must look that thy children and
servants be under subjection to the word of God; for though
it is of God only to rule the heart, yet he expecteth that
thou shouldest rule their outward man; which if thou dost
not, he may in a short time cut off all they stock, [even
every male] (1 Sam 3:11-14). See therefore that thou keep
them temperate in all things, in apparel, in language, that
they be not gluttons, nor drunkards; not suffering either
thy children vainly to domineer over thy servants, nor they
again to carry themselves foolishly towards each
other.
(2.) Learn to distinguish between that
injury that in thy family is done to thee, and that which
is done to God; and though thou oughtest to be very zealous
for the Lord, and to bear nothing that is open
transgression to him; yet here will be thy wisdom, to pass
by personal injuries, and to bury them in oblivion:
'Love covereth a multitude of sins.' Be not then
like those that will rage and stare like madmen, when they
are injured; and yet either laugh, or at least not soberly
rebuke, and warn, when God is dishonoured.
'Rule thy own house well, having thy
children—with others in thy family—in
subjection, with all gravity' (1 Tim 3:4). Solomon was
so excellent sometimes this way, that he made the eyes of
his beholders to dazzle (2 Chron 9:3, 4). 7 But
to break off from this general, and to come to
particulars.
[DUTY IN RELATION TO THE
WIFE.]
Hast thou a wife? Thou must consider how
thou oughtest to behave thyself under that relation: and to
do this aright, thou must consider the condition of thy
wife, whether she be one that indeed believeth or not.
First, If she believeth, then,
1. Thou art engaged to bless God for her:
'For her price is far above rubies, and she is the gift
of God unto thee, and is for thy adorning and glory'
(Prov 12:4; 31:10; 1 Cor 11:7). 'Favour is
deceitful, and beauty is vain: but a woman
that feareth the Lord, she shall be praised'
(Prov 31:30).
2. Thou oughtest to love her, under a double
consideration: (1.) As she is thy flesh and thy bone:
'For no man ever yet hated his own flesh' (Eph
5:29). (2.) As she is together with thee an heir of the
grace of life (1 Peter 3:7). This, I say, should engage
thee to love her with Christian love; to love her, as
believing you both are dearly beloved of God and the Lord
Jesus Christ, and as those that must be together with him
in eternal happiness.
3. Thou oughtest so to carry thyself to and
before her, as doth Christ to and before his church; as
saith the apostle: So ought men to love their wives,
'even as Christ loved the church, and gave himself for
it' (Eph 5:25). When husbands behave themselves like
husbands indeed, then will they be not only husbands, but
such an ordinance of God to the wife, as will preach to her
the carriage of Christ to his spouse. There is a sweet
scent wrapped up in the relations of husbands and wives,
that believe (Eph 4:32); the wife, I say, signifying the
church, and the husband the head and saviour thereof,
'For the husband is the head of the wife, even as
Christ is the head of the church' (Eph 5:23). and he is
the Saviour of the body.
This is one of God's chief ends in
instituting marriage, that Christ and his church, under a
figure, might be wherever there is a couple that believe
through grace. Wherefore that husband that carrieth it
undiscreetly towards his wife, he doth not only behave
himself contrary to the rule, but also maketh his wife lose
the benefit of such an ordinance, and crosseth the mystery
of his relation.
Therefore, I say, 'So ought men to love
their wives as their own bodies. He that loveth his wife,
loveth himself. For no man ever yet hated his own flesh;
but nourisheth and cherisheth it, even as the Lord the
church:' (Eph 5: 8, 29). Christ laid out his life for
his church, covereth her infirmities, communicates to her
his wisdom, protecteth her, and helpeth her in her
employments in this world; and so ought men to do for their
wives. Solomon and Pharaoh's daughter had the art of
thus doing, as you may see in the book of Canticles.
Wherefore bear with their weaknesses, help their
infirmities, and honour them as the weaker vessels, and as
being of a frailer constitution (1 Peter 3:7).
In a word, be such a husband to thy
believing wife, that she may say, God hath not only given
me a husband, but such a husband as preacheth to me every
day the carriage of Christ to his church.
Second, If thy wife be unbelieving or
carnal, then thou hast also a duty lying before thee, which
thou art engaged to perform under a double engagement: 1.
For that she lieth liable every moment to eternal
damnation. 2. That she is thy wife that is in this evil
case.
Oh! how little sense of the worth of souls
is there in the heart of some husbands; as is manifest by
their unchristian carriage to and before their wives! Now,
to qualify thee for a carriage suitable,
1. Labour seriously after a sense of her
miserable state, that thy bowels may yearn towards her
soul.
2. Beware that she take no occasion from any
unseemly carriage of thine, to proceed in evil. And here
thou hast need to double thy diligence, for she lieth in
thy bosom, and therefore is capable of espying the least
miscarriage in thee.
3. If she behave herself unseemly and
unruly, as she is subject to do, being Christless and
graceless, then labour thou to overcome her evil with thy
goodness, her forwardness with thy patience and meekness.
It is a shame for thee, who hast another principle, to do
as she.
4. Take fit opportunities to convince her.
Observe her disposition, and when she is most likely to
bear, then speak to her very heart.
5. When thou speakest, speak to purpose. It
is no matter for many words, provided they be pertinent.
Job in a few words answers his wife, and takes her off from
her foolish talking: 'Thou speakest,' saith he,
'as one of the foolish women. What? shall we receive
good at the hand of God, and shall we not receive
evil?' (Job 2:10).
6. Let all be done without rancour, or the
least appearance of anger: 'In meekness instructing
those that oppose themselves, if—peradventure they
may recover themselves out of the snare of the devil, who
are taken captive by him at his will' (2 Tim 2:25, 26).
'And how knowest thou, O man, whether thou shalt save
thy wife' (1 Cor 7:16).
DUTY OF PARENTS TO
CHILDREN
If thou are a parent, a father, or a mother,
then thou art to consider thy calling under this
relation.
Thy children have souls, and they must be
begotten of God as well as of thee, or they perish. And
know also, that unless thou be very circumspect in thy
behavior to and before them, they may perish through thee:
the thoughts of which should provoke thee, both to
instruct, and also to correct them.
First, To instruct them as the
scripture saith, and to 'bring them up in the nurture
and admonition of the Lord'; and to do this diligently,
'when thou sittest in thine house—when thou liest
down, and when thou risest up' (Eph 6:4; Deu
6:7).
Now to do this to purpose:
1. Do it in terms and words easy to be
understood: affect not high expressions, they will drown
your children. Thus God spake to his children (Hosea
12:10), and Paul to his (1 Cor 3:2).
2. Take heed of filling their heads with
whimsies, and unprofitable notions, for this will sooner
learn them to be malapert and proud, than sober and humble.
Open therefore to them the state of man by nature;
discourse with them of sin, of death, and hell; of a
crucified Saviour, and the promise of life through faith:
'Train up a child in the way he should go: and when he
is old, he will not depart from it' (Prov
22:6).
3. There must be much gentleness and
patience in all thy instructions, 'lest they be
discouraged' (Col. 3:21). And,
4. Labour to convince them by a conversation
answerable, that the things of which thou instructest them
are not fables, but realities; yea, and realities so far
above what can be here enjoyed, that all things, were they
a thousand times better than they are, are not worthy to be
compared with the glory and worthiness of these
things.8
Isaac was so holy before his children, that
when Jacob remembered God, he remembered that he was
'the Fear of his father Isaac' (Gen
31:53).
Ah! when children can think of their
parents, and bless God for that instruction and good they
have received from them, this is not only profitable for
children, but honourable, and comfortable to parents:
'The father of the righteous shall greatly rejoice: and
he that begetteth a wise child shall have joy of
him' (Prov 23:24, 25).
Second, The duty of
correction.
1. See if fair words will win them from
evil. This is God's way with his children (Jer 25:4,
5).
2. Let those words you speak to them in your
reproof, be both sober, few, and pertinent, adding always
some suitable sentence of the scripture therewith; as, if
they lie, then such as (Rev 21:8, 27). If they refuse to
hear the word, such as (2 Chron 25:14-16).
3. Look to them, that they be not companions
with those that are rude and ungodly; showing with
soberness a continual dislike of their naughtiness; often
crying out to them, as God did of old unto his, 'Oh, do
not this abominable thing that I hate' (Jer
44:4).
4. Let all this be mixed with such love,
pity, and compunction of spirit, that if possible they may
be convinced you dislike not their persons, but their sins.
This is God's way (Psa 99:8).
5. Be often endeavouring to fasten on their
consciences the day of their death, and judgment to come.
Thus also God deals with his (Deu 32:29).
6. If thou art driven to the rod, then
strike advisedly in cool blood, and soberly show them, (1.)
their fault; (2.) how much it is against thy heart thus to
deal with them; (3.) and that what thou dost, thou dost in
conscience to God, and love to their souls; (4.) and tell
them, that if fair means would have done, none of this
severity should have been. This, I have proved it, will be
a means to afflict their hearts as well as their bodies;
and it being the way that God deals with his, it is the
most likely to accomplish its end.
7. Follow all this with prayer to God for
them, and leave the issue to him: 'Foolishness is bound
in the heart of a child; but the rod of correction shall
drive it far from him' (Prov 22:15).
Lastly, Observe these
cautions,
1. Take heed that the misdeeds for which
thou correctest thy children be not learned them by thee.
Many children learn that wickedness of their parents for
which they beat and chastise them.
2. Take heed thou smile not upon them, to
encourage them in small faults, lest that thy carriage to
them be an encouragement to them to commit
greater.
3. Take heed thou use not unsavoury and
unseemly words in thy chastising of them, as railing,
miscalling, and the like: this is devilish.
4. Take heed thou do not use them to many
chiding words and threatenings, mixed with lightness and
laughter; this will harden. Speak not much, nor often, but
pertinent to them with all gravity. 9
DUTIES OF MASTERS TO
SERVANTS.
Masters also have a work to do as they stand
related to their servants. And,
First, If possibly they can, to get
them that fear God: 'He that worketh deceit,' saith
David, 'shall not dwell within my house; he that
telleth lies, shall not tarry in my sight' (Psa
101:7).
Second, But if none at the present
but unbelievers can be got to do thy labour,
then,
1. Know that it is thy duty so to behave
thyself to thy servant, that thy service may not only be
for thy good, but for the good of thy servant, and that
both in body and soul. Wherefore deal with him, as to
admonition, as with thy children; given him the same bread
of God thou givest to them; and who knows, but that if thou
with spiritual delicates bringest up thy servant, but he
may become thy spiritual son in the end (Prov
29:21).
2. Take heed thou do not turn thy servants
into slaves, by overcharging them in thy work, through thy
greediness. To make men serve with rigour, is more like to
Israel's enemies than Christian masters (Exo 1:14).
10
3. Take heed thou carry not thyself to thy
servant as he of whom it is said, 'He is such a man of
Belial, that his servants could not speak to him.' (1
Sam 25:14-17).
And the apostle bids you forbear to threaten
them, because you also have a Master in heaven (Eph 6:9).
As who should say, Your servants cannot be guilty of so
many miscarriages against you, as you are guilty of against
Christ. Wherefore do with, and to your servants, as you
would have your master do with you.
4. Take heed that thou neither circumvent
him at his coming in to thy service, nor at his going
out.
Servants, at their going into service, may
be beguiled two ways.
(1.) By their masters lying unto them,
saying, their work is so small and so easy, when it is
indeed, if not too burdensome, yet far beyond what at first
was said of it. This is beguiling of them.
(2.) The other way is, when masters greedily
seek to wire-draw their servants to such wages as indeed is
too little and inconsiderable for such work and labour.
Both these the apostle opposeth, where he saith,
'Masters give unto your servants that which is
just,' just labour, and just wages, 'knowing that
ye also have a master in heaven' (Col 4:1).
As servants may be circumvented at their
coming into their labour, so also they may be at their
going out: which is done by masters that either change
their wages, like heathenish Laban, (Gen 31:7). or by
keeping it back, like those against whom God will be a
swift witness (Mal 3:5).
5. Take heed that thou make not a gain of
thy place, because thou art gracious, or livest
conveniently for the means of grace.
11
Servants that are truly godly they care not
how cheap they serve their masters, provided they may get
into godly families, or where they may be convenient for
the word. But now, if a master or mistress should take this
opportunity to make a prey of their servants, this is
abominable, this is making a gain of godliness, and
merchandise of the things of God, and of the soul of thy
brother (1 Tim 6:5).
I have heard some poor servants say, That in
some carnal families they have had more liberty to
God's things, and more fairness of dealing, than among
professors. But this stinketh. And as Jacob said concerning
the cruelty of his two sons, so may I say of such masters,
they make religion stink before the inhabitants of the land
(Gen 34:30).
In a word, learn of the Lord Jesus to carry
yourselves well to your servants, that your servants also
may learn something of the kindness of Christ by your
deportment to them. Servants are goers as well as comers;
take heed that thou give them no occasion to scandal the
gospel when they are gone, for what they observed thee
unrighteously to do when they were with thee. Then masters
carry it rightly toward their servants, when they labour
both in word and life to convince them that the things of
God are the one thing necessary. That which servants are
commanded to do, touching their fear, their singleness of
heart, their doing what they do as to the Lord, and not to
men; the master is commanded to do the same things unto
them. (Eph 6:6-9).
THE DUTY OF WIVES.
But passing the master of the family, I
shall speak a word or two to those that are under
him.
And, first, to the wife: The wife is bound
by the law to her husband, so long as her husband liveth
(Rom 7:2). Wherefore she also hath her work and place in
the family, as well as the rest.
Now there are these things considerable in
the carriage of a wife toward her husband, which she ought
conscientiously to observe.
First, That she look upon him as her
head and lord. 'The head of the woman is the man'
(1 Cor 11:3). And so Sarah called Abraham lord (1 Peter
3:6).
Second, She should therefore be
subject to him, as is fit in the Lord. The apostle saith,
'That the wife should submit herself to her husband, as
to the Lord' 12 (1 Peter 3:1;Col 3:18; Eph
5:22). I told you before, that if the husband doth walk
towards his wife as becomes him, he will therein be such an
ordinance of God to her, besides the relation of a husband,
that shall preach to her the carriage of Christ to his
church. And now I say also, that the wife, if she walk with
her husband as becomes her, she shall preach the obedience
of the church to her husband. 'Therefore as the church
is subject unto Christ, so let the wives be
to their own husbands in everything' (Eph 5:24). Now
for thy performing of this work, thou must first shun these
evils.
1. The evil of a wandering and a gossiping
spirit; this is evil in the church, and is evil also in a
wife, who is the figure of a church. Christ loveth to have
his spouse keep at home; that is, to be with him in the
faith and practice of his things, not ranging and meddling
with the things of Satan; no more should wives be given to
wander and gossip abroad. You know that Proverbs 7:11
saith, 'She is loud and stubborn; her feet abide not in
her house.' Wives should be about their own
husbands' business at home; as the apostle saith, Let
them 'be discreet, chaste, keepers at home, good,
obedient to their own husbands.' And why? Because
otherwise 'the word of God will be blasphemed'
(Titus 2:5).
2. Take heed of an idle, talking, or
brangling tongue. This also is odious, either in maids or
wives, to be like parrots, not bridling their tongue;
whereas the wife should know, as I said before, that her
husband is her lord, and is over her, as Christ is over the
church. Do you think it is seemly for the church to
parrot it against her husband? Is she not to be silent
before him, and to look to his laws, rather than her own
fictions? Why so, saith the apostle, ought the wife to
carry it towards her husband? 'Let the woman,'
saith Paul, 'learn in silence with all subjection. But
I suffer not a woman to teach, nor to usurp authority over
the man, but to be in silence' (1 Tim 2:11, 12). It is
an unseemly thing to see a woman so much as once in all her
lifetime to offer to overtop her husband; she ought in
everything to be in subjection to him, and to do all she
doth, as having her warrant, licence, and authority from
him. And indeed here is her glory, even to be under him, as
the church is under Christ: Now 'she openeth her mouth
with wisdom, and in her tongue is the law of
kindness' (Prov 31:26).
3. Take heed of affecting immodest apparel,
or a wanton gait; this will be evil both abroad and at
home; abroad, it will not only give ill example, but also
tend to tempt to lust and lasciviousness; and at home it
will give an offence to a godly husband, and be cankering
to ungodly children, &c. Wherefore, as saith the
apostle, Let women's apparel be modest, as becometh
women professing godliness, with good works, 'not with
broidered hair, or gold, or pearls, or costly array' (1
Tim 2:9, 10). And as it is said again, 'Whose adorning,
let it not be that outward adorning of plaiting the
hair, and of wearing of gold, or of putting on of apparel:
But let it be the hidden man of the heart, in that
which is not corruptible, even the ornament of a
meek and quiet spirit, which is in the sight of God of
great price. For after this manner in the old time the holy
women also, who trusted in God, adorned themselves, being
in subjection unto their own husbands' (1 Peter
3:3-5).
But yet, do not think that by the subjection
I have here mentioned, that I do intend women should be
their husbands' slaves. Women are their husbands'
yokefellows, their flesh and their bones; and he is not a
man that hateth his own flesh, or that is bitter against it
(Eph 5:29). Wherefore, let every man 'love his wife
even as himself; and the wife see that she reverence
her husband' (Eph 5:33). The wife is master next her
husband, and is to rule all in his absence; 13
yea, in his presence she is to guide the house, to bring up
the children, provided she so do it, as the adversary have
no occasion to speak reproachfully (1 Tim 5:10, 13).
'Who can find a virtuous woman? for her price is far
above rubies. A gracious woman retaineth honour:' and
guideth her affairs with discretion (Prov 31:10; 11:16;
12:4).
Object. But my husband is an
unbeliever; what shall I do?
Answer. If so, then what I have said
before lieth upon thee with an engagement so much the
stronger. For, 1. Thy husband being in this condition, he
will be watchful to take thy slips and infirmities, to
throw them as dirt in the face of God and thy Saviour. 2.
He will be apt to make the worst of every one of thy words,
carriages, and gestures. 3. And all this doth tend to the
possessing his heart with more hardness, prejudice, and
opposition to his own salvation; wherefore, as Peter saith,
'ye wives, be in subjection to your husbands;
that, if any obey not the word, they may also without the
word be won by the conversation of the wives; while they
behold your chaste conversation, coupled with fear' (1
Peter 3:1, 2). Thy husband's salvation or damnation
lieth much in thy deportment and behaviour before him;
wherefore, if there be in thee any fear of God, or love to
thy husband, seek, by a carriage full of meekness, modesty,
and holiness, and a humble behaviour before him, to win him
to the love of his own salvation; and by thus doing, how
'knowest thou, O wife, whether thou shalt save
thy husband?' (1 Cor 7:16).
Object. But my husband is not only an
unbeliever, but one very froward, peevish, and testy, yea,
so froward, &c., that I know not how to speak to him,
or behave myself before him.
Answer. Indeed there are some wives
in great slavery by reason of their ungodly husbands; and
as such should be pitied, and prayed for; so they should be
so much the more watchful and circumspect in all their
ways.
1. Therefore be thou very faithful to him in
all the things of this life.
2. Bear with patience his unruly and
unconverted behaviour; thou art alive, he is dead; thou art
principled with grace, he with sin. Now, then, seeing grace
is stronger than sin, and virtue than vice; be not overcome
with his vileness, but overcome that with thy virtues (Rom
12:21). It is a shame for those that are gracious to be as
lavishing in their words, &c., as those that are
graceless: They that are 'slow to wrath are of great
understanding; but they that are hasty of spirit,
exalteth folly' (Prov 14:29).
3. Thy wisdom, therefore, if at any time
thou hast a desire to speak to thy husband for his
conviction, concerning anything, either good or evil, it is
to observe convenient times and seasons: There is 'a
time to keep silence, and a time to speak' (Eccl 3:7).
Now for the right timing thy intentions,
(1.) Consider his disposition; and take him
when he is farthest off of those filthy passions that are
thy afflictions. Abigail would not speak a word to her
churlish husband till his wine was gone from him, and he in
a sober temper (1 Sam 25:36, 37). The want of this
observation is the cause why so much is spoken, and so
little effected. 14
(2.) Take him at those times when he hath
his heart taken with thee, and when he showeth tokens of
love and delight in thee. Thus did Esther with the king her
husband, and prevailed (Ester 5:3, 6; 7:1, 2).
(3.) Observe when convictions seize his
conscience, and then follow them with sound and grave
sayings of the Scriptures. Somewhat like to this dealt
Manoah's wife with her husband (Judg 13:22, 23). Yet
then,
(a) Let thy words be few.
(b) And none of them savouring of a
lording it over him; but speak thou still as to thy head
and lord, by way of entreaty and beseeching.
(c) And that in such a spirit of
sympathy, and bowels of affection after his good, that the
manner of thy speech and behaviour in speaking may be to
him an argument that thou speakest in love, as being
sensible of his misery, and inflamed in thy soul with
desire after his conversion.
(d) And follow thy words and
behaviour with prayers to God for his soul.
(e) Still keeping thyself in a holy,
chaste, and modest behaviour before him.
Object. But my husband is a sot, a
fool, and one that hath not wit enough to follow his
outward employment in the world.
Answer. 1. Though all this be true,
yet thou must know he is thy head, thy lord, and thy
husband.
2. Therefore thou must take heed of desiring
to usurp authority over him. He was not made for thee; that
is, for thee to have dominion over him, but to be thy
husband, and to rule over thee (1 Tim 2:12; 1 Cor 11:3,
8).
3. Wherefore, though in truth thou mayest
have more discretion than he, yet thou oughtest to know
that thou, with all that is thine, is to be used as under
thy husband; even 'every thing' (Eph
5:24).
Take heed therefore, that what thou dost
goes not in thy name, but his; not to thy exaltation, but
his; carrying all things so, by thy dexterity and prudence,
that not one of thy husband's weaknesses be discovered
to others by thee: 'A virtuous woman is a crown
to her husband: but she that maketh ashamed, is as
rottenness in his bones.' For then, as the wise man
sayeth, 'she will do him good and not evil, all the
days of her life' (Prov 12:4; 31:12).
4. Therefore act, and do still, as being
under the power and authority of thy husband.
Now touching thy carriage to thy children
and servants. Thou art a parent, and a mistress, and so
thou oughtest to demean thyself. And besides, seeing the
believing woman is a figure of the church, she ought, as
the church, to nourish and instruct her children, and
servants, as the church, that she may answer in that
particular also; and truly, the wife being always at home,
she hath great advantage that way; wherefore do it, and the
Lord prosper your proceeding.
DUTIES OF CHILDREN TO
PARENTS.
There lieth also a duty upon children to
their parents, which they are bound both by the law of God
and nature conscientiously to observe: 'Children, obey
your parents in the Lord: for this is right.' And
again, 'Children, obey your parents in all
things; for this is well pleasing unto the Lord' (Eph
6:1; Col 3:20).
There are these general things in which
children should show forth that honour that is due to their
parents from them.
First, They should always count them
better than themselves. I observe a vile spirit among some
children, and that is, they are apt to look over their
parents, and to have slighting and scornful thoughts of
them. This is worse than heathenish; such an one hath got
just the heart of a dog or a beast, that will bite those
that begot them, and her that brought them
forth.
Object. But my father, &c., is
now poor, and I am rich, and it will be a disparagement, or
at least a hinderance to me, to show that respect to him as
otherwise I might.
Answer. I tell thee thou arguest like
an atheist and a beast, and standest in this full flat
against the Son of God (Mark 7:9-13). Must a gift, and a
little of the glory of the butterfly, make thee that thou
shalt not do for, and honour to, thy father and mother?
'A wise son maketh a glad father: but a foolish man
despiseth his mother' (Prov 15:20). Though thy parents
be never so low, and thou thyself never so high, yet he is
thy father, and she thy mother, and they must be in thy eye
in great esteem: 'The eye that mocketh at
his father, and despiseth to obey his mother,
the ravens of the valley shall pick it out, and the young
eagles shall eat it' (Prov 30:17).
Second, Thou oughtest to show thy
honour to thy parents, by a willingness to help them with
such necessaries and accommodations which they need.
'If any—have children or nephews, let them learn
to show piety 15 at home, and to requite their
parents:' saith Paul, 'for that is good and
acceptable before God' (1 Tim 5:4). And this rule
Joseph observed to his poor father, though he himself was
next the king in Egypt (Gen 47:12; 41:39-44).
But mark, let them 'requite their
parents.' There are three things for which, as long as
thou livest, thou wilt be a debtor to thy
parents.
1. For thy being in this world. They are
they from whom, immediately under God, thou didst receive
it.
2. For their care to preserve thee when thou
wast helpless, and couldst neither care for, nor regard
thyself.
3. For the pains they have taken with thee
to bring thee up. Until thou hast children of thy own, thou
wilt not be sensible of the pains, watchings, fears,
sorrow, and affliction, that they have gone under to bring
thee up; and when thou knowest it, thou wilt not easily
yield that thou has recompensed them for thy favour to
thee. How often have they sustained [thee in] thy hunger,
clothed thy nakedness? What care have they taken that thou
mightest have wherewith to live and do well when they were
dead and gone? They possibly have spared it from their own
belly and back for thee, and have also impoverished
themselves, that thou mightest live like a man.
16 All these things ought duly, and like a man, to be
considered by thee; and care ought to be taken on thy part
to requite them. The Scripture saith so, reason saith so,
and there be none but dogs and beasts that deny it. It is
the duty of parents to lay up for their children; and the
duty of children to requite their parents.
Third, Therefore show, by all humble
and son-like carriage, that thou dost to this day, with thy
heart, remember the love of thy parents. Thus much for
obedience to parents in general.
Again, if thy parents be godly, and thou
wicked, as thou art, if thou hast not a second work or
birth from God upon thee, then thou art to consider, that
thou art more strongly engaged to respect and honour thy
parents, not now only as a father in the flesh, but as
godly parents; thy father and mother are now made of God
thy teachers and instructors in the way of righteousness.
Wherefore, to allude to that of Solomon, 'My son, keep
thy father's commandment, and forsake not the law of
thy mother; bind them continually upon thine heart, and tie
them about thy neck' (Prov 6:20, 21).
Now, to provoke thee hereto,
consider,
1. That this hath been the practice always
of those that are and have been obedient children; yea, of
Christ himself to Joseph and Mary, though he himself was
God blessed for ever (Luke 2:51).
2. Thou hast also the severe judgments of
God upon those that have been disobedient, to awe thee. As,
(1.) Ishmael, for but mocking at one good carriage of his
father and mother, was both thrust out of his father's
inheritance and the kingdom of heaven, and that with
God's approbation (Gen 21:9-14; Gal 4:30). (2.) Hophni
and Phinehas, for refusing the good counsel of their
father, provoked the great God to be their enemy: 'They
hearkened not unto the voice of their father, because the
Lord would slay them' (1 Sam 2:23-25). (3.) Absalom was
hanged, as I may say, by God himself, for rebelling against
his father (2 Sam 18:9).
Besides, little dost thou know how
heart-aching a consideration it is to thy parents, when
they do but suppose thou mayest be damned! How many
prayers, sighs, and tears, are there wrung from their
hearts upon this account? Every miscarriage of thine goeth
to their heart, for fear God should take an occasion
thereat to shut thee up in hardness for ever. How did
Abraham groan for Ishmael? 'O,' saith he, to God,
'that Ishmael might live before thee!' (Gen 17:18).
How was Isaac and Rebecca grieved for the miscarriage of
Esau? (Gen 26:34, 35). And how bitterly did David mourn for
his son, who died in his wickedness? (2 Sam 18:32,
33).
Lastly, And can any imagine, but that
all these carriages of thy godly parents, will be to thee
the increase of thy torments in hell, if thou die in thy
sins notwithstanding?
Again, if thy parents, and thou also,
be godly, how happy a thing is this? How shouldest thou
rejoice, that the same faith should dwell both in thy
parents and thee? Thy conversion, possibly, is the fruits
of thy parents' groans and prayers for thy soul; and
they cannot choose but rejoice; do thou rejoice with them.
It is true, in the salvation of a natural son, which is
mentioned in the parable: 'This my son was dead, and is
alive again; he was lost, and is found. And they began to
be merry' (Luke 15:24). Let therefore the consideration
of this, that thy parents have grace, as well as thee,
engage thy heart so much the more to honour, reverence, and
obey them.
Thou art better able now to consider the
pains and care that thy friends have been at, both for thy
body and soul; wherefore strive to requite them. Thou hast
strength to answer in some measure the command: wherefore
do not neglect it. It is a double sin in a gracious son not
to remember the commandment, yea, the first commandment
with promise (Eph 6:1, 2). Take heed of giving thy sweet
parents one snappish word, or one unseemly carriage. Love
them because they are thy parents, because they are godly,
and because thou must be in glory with them.
Again, if thou be godly, and thy parents
wicked, as often it sadly falls out; then,
1. Let thy bowels yearn towards them; it is
thy parents that are going to hell!
2. As I said before to the wife, touching
her unbelieving husband, so now I say to thee, Take heed of
a parroting tongue: speak to them wisely, meekly, and
humbly; do for them faithfully without repining; and bear,
with all child-like modesty, their reproaches, their
railing, and evil speaking. Watch fit opportunities to lay
their condition before them. O! how happy a thing would it
be, if God should use a child to beget his father to the
faith! Then indeed might the father say, With the fruit of
my own bowels hath God converted my soul. The Lord, if it
be his will, convert our poor parents, that they, with us,
may be the children of God. 17
CONCERNING SERVANTS.
Servants also, they have a work to do for
God, in their place and station among men.
The apostles assert masters under a
threefold consideration. First, The believing
master. Second, The unbelieving master.
Third, The froward master.
For all which, servants are furnished with
counsel and advice in the word, for the demeaning of
themselves, under each of them.
But before I speak in particular to any of
these, I will in general show you the duty of
servants.
1. Thou art to look upon thyself as thou
art; that is, as a servant, not a child, nor a wife; thou
art inferior to these; wherefore count thyself under them,
and be content with that station. 'For three things the
earth is disquieted, and for four which it cannot
bear.' One is 'a servant when he reigneth'
(Prov 30:21, 22). It is out of thy place, either to talk or
do, as one that reigneth.
2. Consider, that thou being a servant, what
is under thy hand is not thy own but thy master's. Now,
because it is not thy own thou oughtest not to dispose of
it; but because it is thy master's, thou oughtest to be
faithful. Thus it was with Joseph (Gen 39:8, 9). But if
thou do otherwise, know that thou shalt receive of God for
the wrong that thou dost; and there is with God 'no
respect of persons' (Col 3:25). Wherefore,
3. Touching thy work and employment, thou
art to do it as unto the Lord, and not for man; and,
indeed, then servants do their business as becomes them,
when they do all in obedience to the Lord, as knowing that
the place in which they now are, it is the place where
Christ hath put them, and in which he expecteth they should
be faithful. 'Servants,' saith Paul, 'be
obedient to them that are your master's, - with
fear and trembling, in singleness of your heart as unto
Christ; not with eye-service, as men-pleasers; but as the
servants of Christ, doing the will of God from the
heart' (Eph 6:5, 6).
Observe a little the word of God to
servants. 1. Servants must be obedient; yet, 2. Not with
that obedience that will serve man only. Servants must have
their eye on the Lord, in the work they do for their
masters. 3. That their work in this service is the will and
ordinance of God. From which I conclude, that thy work in
thy place and station, as thou art a servant, is as really
God's ordinance, and as acceptable to him, in its kind,
as is preaching, or any other work, for God; and that thou
art as sure to receive a reward for thy labour, as he that
hangs or is burnt for the gospel.
Wherefore, saith the apostle to servants,
'Whatsoever ye do, do it heartily, as to the
Lord, and not unto men, knowing that of the Lord ye shall
receive the reward of the inheritance; for ye serve the
Lord Christ' (Col 3:23, 24).
And now touching the three sorts of
masters mentioned before.
First, For the believing master;
saith Paul, 'They that have believing masters, let them
not despise them, because they are brethren; but
rather do them service, because they are faithful
and beloved, and partakers, with the servants, 'of
the' heavenly 'benefit' (1 Tim 6:2). Servants,
if they have not a care of their hearts, will be so much in
the consideration of the relation that is betwixt their
masters and they, as brethren, that they will forget the
relation that is between them as masters and servants. Now,
though they ought to remember the one, yet let them take
heed of forgetting the other. Know thy place, as a servant,
while thou considerest that thy master and thee are
brethren, and do thy work for him faithfully, humbly, and
with meekness, because he is a master faithful and beloved,
and partaker of the heavenly benefit. 'If any man teach
otherwise,' saith the apostle Paul, 'and consent
not to wholesome words, even the words of our Lord
Jesus Christ, and to the doctrine which is according to
godliness; he is proud, knowing nothing, but doting about
questions, and strifes of words; whereof cometh envy,
strife, railings, evil surmisings, perverse disputings of
men of corrupt minds, and destitute of the truth, supposing
that gain is godliness: from such withdraw thyself' (1
Tim 6:3-5).
Second, For the unbelieving
masters, for of them Paul speaks in the first verse of the
6th of Timothy, 'Let as many servants,' saith he,
'as are under the yoke count their own masters worthy
of all honour, that the name of God and his doctrine
be not blasphemed.' Servants living with unbelieving
masters, are greatly engaged to be both watchful, faithful,
and trusty. Engaged, I say, 1. From the consideration of
the condition of their master; for he being unbelieving,
will have an evil eye upon thee, and upon thy doings, and
so much the more because thou professest. As in the case of
Saul and David (1 Sam 18:8, 9 &c). 2. Thou art engaged
because of the profession thou makest of the word of God;
for by thy profession thou dost lay both God and his word
before thy master, and he hath no other wit but to
blaspheme them, if thou behave thyself unworthily.
Wherefore Paul bids Titus 'exhort servants to be
obedient to their own masters, and to please
them well in all things, not answering
again;' not giving parroting answers, or such as are
cross or provoking, not purloining, but showing all good
fidelity, that they may adorn the doctrine of God our
Saviour in all things' (Titus 2:9, 10). That servant,
who in an unbeliever's family doth his work before God,
as God's ordinance, he shall adorn the doctrine of God,
if not save his master by so doing; but if he doth
otherwise, he shall both stumble the unbeliever, dishonour
God, offend the faithful, and bring guilt upon his own
soul.
Third, For the froward master,
though I distinguish him from the unbeliever, yet it is not
because he may not be such, but because every unbeliever
doth not properly go under that name. Now with this froward
and peevish fellow, thou art to serve as faithfully for the
time thou standest bound, as with the most pleasant and
rational master in the world: 'Servants,' saith
Peter, 'be subject to your masters with all fear; not
only to the good and gentle, but also to the froward'
(1 Peter 2:18). And if thy peevish master will still be
froward, either out of spite to thy religion, or because he
is without reason concerning thy labour—thou to the
utmost of thy power labouring faithfully—God then
reckoneth thee a sufferer for well-doing, as truly as if
thou wert called upon the stage of this world before men,
for the matters of thy faith. Wherefore Peter adds this
encouragement to servants, to the exhortation he gave them
before: 'This is thank worthy,' saith he,
'if a man for conscience toward God endure grief,
suffering wrongfully. For what glory is it, if when
ye be buffeted for your faults, ye shall take it patiently?
But if when ye do well, and suffer for it, ye take
it patiently, this is acceptable with God' (1
Peter 2:19, 20). Wherefore be comforted concerning thy
condition, with considering that God looks upon thee, as on
Jacob in the family of Laban; and will right all thy
wrongs, and recompense thee for thy faithful, wise, and
godly behaviour, before, and in the service of thy froward
master. Wherefore, be patient, I say, and abound in
faithfulness in thy place and calling, till God make a way
for thy escape from this place; and when thou mayest be
made free, use it rather (1 Cor 7:21).
DUTIES OF NEIGHBOURS EACH TO
OTHER.
Having thus in few words showed you what is
duty under your several relations, I shall now at last
speak, in a word or two, touching good neighbourhood, and
then draw towards a conclusion. Touching neighbourhood,
there are these things to be considered and practised, if
thou wilt be found in the practical part of good
neighbourhood.
First, Thou must be of a good and
sound conversation in thy own family, place, and station,
showing to all, the power that the gospel and the things of
another world hath in thy heart, 'That ye may be
blameless, and harmless, the sons of God, without rebuke,
in the midst of a crooked and perverse nation, among whom
ye shine as lights in the world' (Phil 2:15,
16).
Second, As persons must be of good
behavior at home, that will be good neighbours, so they
must be full of courtesy and charity to them that have need
about them (Luke 10:36, 37). Right good neighbourhood is
for men readily to communicate, as of their spirituals, so
of their temporalities, as food, raiment, and help to those
that have need; to be giving to the poor as thou seest them
go by thee, or to inquire after their condition, and
according to thy capacity to send unto them (Job 31:15-17,
&c).
Third, Thou must be always humble and
meek among them, as also grave and gracious; not light and
frothy, but by thy words and carriage ministering
'grace to the hearers' (Eph 4:29). Thus also Job
honoured God among his neighbours (Job 29:6-12).
Fourth, Thy wisdom will be, rightly
to discountenance sin, and to reprove thy neighbour for the
same (Lev 19:17), denying thyself in some things, for the
preventing an injury to thy neighbour, that thou mayest
please him for his edification (Rom 15:2).
Fifth, If thou wouldest be a good
neighbour, take heed of thy tongue upon two
accounts.
1. That thou with it give no offensive
language to thy neighbour, to the provoking of him to
anger. Bear much, put up wrongs, and say little: 'It is
an honour for a man to cease from strife: but every fool
will be meddling' (Prov 20: 3). And again, 'He
loveth transgression that loveth strife' (Prov
17:19).
2. And as thou shouldest take heed that thou
be not the original of contention and anger, so also take
heed that thou be not an instrument to beget it between
parties, by tale-bearing and a gossiping spirit: 'He
that passeth by, and meddleth with strife
belonging not to him, is like one that taketh a
dog by the ears. As coals are to burning
coals, and wood to fire; so is a contentious man to kindle
strife' (Prov 26:17-21). I do observe two things very
odious in many professors; the one is a head-strong and
stiff-necked spirit, that will have its own way; and the
other is, a great deal of tattling and talk about religion,
and but a very little, if anything, of those Christian
deeds that carry in them the cross of a Christian in the
doing thereof, and profit to my neighbour.
(1.) When I say a head-strong and
stiff-necked spirit, I mean, they are for pleasing
themselves and their own fancies, in things of no weight,
though their so doing be as the very slaughter-knife to the
weak conscience of a brother or neighbour. Now this is
base. A Christian, in all such things as intrench not the
matters of faith and worship, should be full of
self-denial, and seek to please others rather than
themselves; 'Give none offence - to the Jews, nor to
the 18 Greeks, nor to the church of God: - not
seeking mine own profit, but the profit of many,
that they may be saved' (1 Cor 10:32, 33).
(2.) And the second is as bad, to wit, when
professors are great prattlers and talkers, and disputers,
but do little of anything that bespeaketh love to the poor,
or self-denial in outward things. Some people think
religion is made up of words; a very wide mistake! Words
without deeds is but a half-faced religion: 'Pure
religion, and undefiled before God and the Father is this,
To visit the fatherless and widows in their affliction,
and to keep himself unspotted from the world'
(James 1:27). Again, 'If a brother or sister be naked,
and destitute of daily food, and one of you say unto them,
Depart in peace, be warmed and filled,' which are very
fine words, yet if you 'give them not those things that
are needful to the body, what doth it profit?'
(James 2:15, 16).
[Sins which interfere with the duties of
Christian Brotherhood and Civil
Neighbourhood.]
Now then, before I go any farther, I will
here take an occasion to touch a little upon those sins
that are so rife in many professors in this day: and they
are, covetousness, pride, and uncleanness. I would speak a
word to them in this place, the rather because they are
they which spoil both Christian brotherhood, and civil
neighbourhood, in too great a measure.
OF COVETOUSNESS.
First, For Covetousness.
1. Covetousness; it is all one with desire;
he that desires, covets, whether the thing he desires be
evil or good. Wherefore that which is called coveting, in
Exodus 20:17, is called desire, in Deuteronomy 5:21. As the
apostle also saith, 'I had not known lust, except the
law had said, Thou shalt not covet' (Rom 7:7). That is,
I had not known lust to be a sin, unless the law had forbid
it. Wherefore, though lawful desires are good (1 Cor
12:31), and to be commended, yet covetousness, as commonly
understood, is to be fled from, and abhorred, as of the
devil.
2. Covetousness, or evil desire, it is the
first mover, and giveth to every sin its call, as I may
say, both to move and act; as was said before, the apostle
had not known sin, except the law had said, Thou shalt not
desire or covet; for where there is no desire to sin, there
appears no sin.
3. Therefore covetousness carrieth in it
every sin—we speak of sins against the second
table—even as a serpent carrieth her young ones in
her belly. This the scripture affirms, where it saith,
'Thou shalt not covet thy neighbour's wife, nor his
man-servant, nor his maid-servant, nor his ox, nor his ass,
nor anything that is thy neighbour's' (Exo 20:17).
Covetousness will meddle with anything.
Now, there are in my mind at present these
eight notes of covetousness, which hinder good works, and a
Christian coversation among men, wherever they are
harboured.
(1.) When men, to whom God hath given a
comfortable livelihood, are yet not content therewith. This
is against the apostle, where he saith, 'Let
your conversation be without covetousness;
and be content with such things as ye have: for he hath
said, I will never leave thee, nor forsake thee' (Heb
13:5).
(2.) It is covetousness in the seller, that
puts him to say of his traffic, it is better than it is,
that he may heighten the price of it; and covetousness in
the buyer, that prompts him to say worse of a thing than he
thinks in his conscience it is, and that for an abatement
of a reasonable price. This is that which the apostle
forbids under the name of defraud, 1 Corinthians
6:8, and that which Solomon condemns (Prov
20:14).
(3.) It is through covetousness that men
think much of that which goeth beside their own mouth,
though possibly it goeth to those that have more need than
themselves, and also that better deserve it than
they.
(4.) It argueth covetousness, when men will
deprive themselves, and those under them, of the privileges
of the gospel, for more of this world; and is condemned by
Christ (Luke 14:18-20).
(5.) It argueth covetousness, when men that
have it, can go by, or hear of the poor, and shut up their
bowels and compassions from them (1 John 3:17).
(6.) Also when men are convinced it is their
duty to communicate to such and such that have need, yet
they defer it, and if not quite forget it, yet linger away
the time, as being loth to distribute to the necessities of
those in want. This is forbidden by the Holy Ghost:
'Withhold not good from them to whom it is due, when it
is in the power of thine hand to do it.' Now, it is due
from thee to the poor, by the commandment of God, if they
want, and thou hast it; 'Say not unto thy neighbour,
Go, and come again, and tomorrow I will give; when thou
hast it by thee' (Prov 3:27, 28).
(7.) It argueth a greedy mind also, when,
after men have cast in their minds what to give, they then
from that will be pinching and clipping, and taking away;
whereas the Holy Ghost saith, 'Every man according as
he purposeth in his heart, so let him give, not
grudgingly, or of necessity: for God loveth a cheerful
giver' (2 Cor 9:7).
(8.) And lastly, It argueth a filthy greedy
heart also, when a man, after he hath done any good, then
in his heart to repent, and secretly wish that he had not
so done, or at least, that he had not done so much: this is
to be weary of well-doing; (I speak now of communicating,)
and carrieth in it two evils, First, It spoileth the work
done. And, secondly, It, if entertained, spoileth the heart
for doing any more so. 'The vile person shall be no
more called liberal, nor the churl said to be
bountiful,' for 'the liberal deviseth liberal
things; and by liberal things shall he stand' (Isa
32:5, 8).
Now then, to dissuade all from this
poisonous sin, observe, that above all sins in the New
Testament, this is called idolatry (Eph 5:5; Col 3:5). And
therefore God's people should be so far from being
taken with it, that they should be much afraid of the
naming of it one among another, lest it should, as
adulterous thoughts, infect the heart, by the talking of it
(Eph 5:3).
Quest. But why is covetousness called
idolatry?
Answer. 1. Because it engageth the
very heart of man in it, to mind earthly things; it gets
our love, which should be set on God; and sets it upon poor
empty creatures; it puts our affections out of heaven,
where they should be, and sets them on earth, where they
should not be (Eze 33:31; Phil 3:18, 19; Col 3:1-3). Thus
it changeth the object on which the heart should be set,
and setteth it on that on which it should not. It makes a
man forsake God, 'the fountain of living waters,'
and causeth him to hew to himself 'cisterns, broken
cisterns, that can hold no water' (Jer 2:11-13).
For,
2. It rejecteth the care, government, and
providence of God towards us, and causeth us to make of our
care and industry a god, to whom, instead of God, we fly
continually, both for the keeping what we have and for
getting more. This was Israel's idolatry of old, and
the original of all her idolatrous practices. 'For
their mother hath played the harlot,' that is,
committed idolatry: 'she that conceived them hath done
shamefully: for she said, I will go after my lovers, that
gave me my bread and my water, my wool and my flax, mine
oil and my drink' (Hosea 2:5).
3. It disalloweth of God's way of
disposing his creatures, and would have them ordered and
disposed of otherwise than his heavenly wisdom seemeth
meet; and hence ariseth all discontents about God's
dealing with us. Covetousness never yet said, It is the
Lord, let him do what he pleaseth; but is ever objecting,
like a god, against everything that goeth against it; and
it is that which, like a god, draweth away the heart and
soul from the true God, and his Son Jesus Christ: 'And
he went away sorrowful; for he had great possessions'
(Matt 19:16-22). Now then, that which engageth the heart,
that rejecteth the providence of God, and that is for
ordering and disposing of things contrary to God, and for
breaking with God upon these terms, is idolatry; and all
these do covetousness. 'The wicked boasteth of his
heart's desire, and blesseth the covetous, whom the
Lord abhorreth' (Psa 10:3). Now the way to remedy this
disease is, to learn the lesson which Paul had got by
heart; to wit, 'In whatsoever state you are, therewith
to be content' (Phil 4:11).
OF PRIDE.
Second, I come, in the second place,
to speak a word of pride, and loftiness of heart and
life.
1. Pride, in general, it is that which
causeth a man to think of man and his things, above what is
written (1 Cor 4:6).
2. It hath its seat in the heart among these
enormities, fornications, adulteries, lasciviousness,
murders, deceit, &c. (Mark 7:21-23) and showeth itself
in these following particulars.
(1.) When you slight this or that person,
though gracious; that is, look over them, and shun them for
their poverty in this world, and choose rather to have
converse with others, that possibly are less gracious,
because of their greatness in this world. This the apostle
James writes against, James 2:1-3, under the name of
partiality; 'for ind