The believer is the alone man, by whom G_Works of John Bunyan

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 requestthough

the thing in itself was goodhad 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.

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 the spiritual 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 childrenwith others in thy

familyin 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,

ifperadventure 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 housewhen 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.

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 anyhave 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 sinwe speak of sins

against the second tableeven 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 indeed the fruits of a puffed-up heart is to deal

in this manner with Christians' (1 Cor 4:6, 7). Now this branch of

pride floweth from ignorance of the vanity of the creature, and of

the worth of a gracious heart; wherefore get more of the knowledge

of these two, and this sprig will be nipped in the head, and you

will learn to condescend to men of low degree (Rom 12:16).

(2.) It argues pride of heart, when men will not deny themselves in

things that they may, for the good and profit of their neighbours.

And it argueth now, that pride has got so much up into self-love

and self-pleasing, that they little care who they grieve or offend,

so they may have their way (Oba 12-15).

(3.) It argueth pride of heart, when sober reproofs for sin, and

unbeseeming carriages, will not down with thee, but that rather

thou snuffest, and givest way to thy spirit to be peevish, and to

retain prejudice against those that thus reprove thee. Saith the

prophet, 'Hear ye, and give ear; be not proud: for the Lord hath

spoken.' That is, hear the reproofs of God for your sins, and break

them off by repentance; 'but if ye will not hear it, my soul shall

weep in secret for your pride,' &c. (Jer 13:15-17). So also in

Hosea, 'They will not frame their doings to turn unto their God:

for the spirit of whoredoms is in the midst of them, and they have

not know the Lord. And the pride of Israel doth testify to his face'

&c. (Hosea 5:4, 5). This argueth great senselessness of God, and

a heart greatly out of frame.

(4.) It argueth pride also, when a reproof or admonition will not

down as well from the poorest saint, as from the greatest doctor;

and it argueth a glory in men, 1 Corinthians 3:21, and that they

would, that their faith should stand in their wisdom, and not 'in

the power of God;' that is, of naked truth 1 Corinthians 2:5.

(5.) It argueth pride of heart, when a man that hath this or that

in his heart to do, in reference to God, but yet will slight a sober

asking counsel and direction of God in this matter: 'The wicked,

through the pride of his countenance, will not seek after God,'

saith David (Psa 10:4).

(6.) It argueth pride of heart, when persons are tickled with

thoughts of their own praise, that secretly lust after it; that

think of themselves and others above what is written; which those

do who do not acknowledge that man in his best estate is altogether

vanity: but such kind of people have forgot the exhortation, 'Be

not high-minded, but fear:' (Rom 11:20). And also, That there is

a knowledge that puffeth up, and edifieth neither themselves nor

others (1 Cor 8:1, 2). Wherefore, to such the apostle saith, Be

'not desirous of vain-glory,' but in lowliness of mind 'let each

esteem others better than themselves' (Phil 2:3; Gal 5:26).

Pride also there is in outward carriage, behaviour, and gesture,

which is odious for Christians to be tainted with; and this pride

is discovered by mincing words, a made carriage, and an affecting

the toys and baubles that Satan, and every lightheaded fool bringeth

into the world. As God speaketh of the daughters of Zion, 'they

walk with stretched forth necks, and wanton eyes, mincing as they

go, and making a tinkling with their feet' (Isa 3:16). A very

unhandsome carriage for a people that profess godliness, and that

use to come before God to confess their sins, and to bemoan themselves

for what they have done. How can a sense of thy own baseness, of

the vileness of thy heart, and of the holiness of God, stand with

such a carriage? Dost thou see the vileness of thy heart, the

fruit of sin? And art thou afflicted with that disagreement that

is between God and thy heart, that layest the reins on the neck of

thy lusts, and lettest them run whither they will? Be not deceived,

pride ariseth from ignorance of these things (1 Tim 6:3, 4). A sense

of my vileness, of what I have deserved, and of what continually

in my heart opposeth God, cannot stand with a foolish, light, and

wanton carriage: thou wilt then see there is other things to mind

than to imitate the butterfly. Alas, all these kind of things are

but a painting the devil, and a setting a carnal gloss upon a castle

of his; thou art but making gay the spider: is thy heart ever the

sounder for thy fine gait, they mincing words, and thy lofty looks?

Nay, doth not this argue, that thy heart is a rotten, cankered,

and besotted heart? Oh! that God would but let thee see a little

of thy own inside, as thou hast others to behold thy outside: thou

painted sepulchre, thou whited wall, will these things be found

virtues in the day of God? Or, is this the way that thou takest to

mortify sin? 'An high look, and a proud heart, the plowing of the

wicked, is sin' (Prov 21:4). Pride is the ringleader of the seven

abominations that the wise man nameth, Proverbs 6:16, 17, and is

that above all that causeth to fall into the condemnation of the

devil (1 Tim 3:6).

OF ADULTERY OR UNCLEANNESS.

Now I come in the last place to touch a word or two of adultery,

and then to draw towards a conclusion. Adultery, it hath its place

in the heart, among the rest of those filthinesses I mentioned

before (Mark 7:21, 22) of which sin I observe two things.

1. That almost in every place where the apostle layeth down a

catalogue of wickednesses, he layeth down adultery, fornication,

and uncleanness in the front; as that in Mark 7:21, Romans 1:29,

1 Corinthians 6: 9, Galatians 5:19, Ephesians 5:3, 1 Thessalonians

4:3-5, Hebrews 12:16, James 2:11, 1 Peter 2:11, and 2 Peter 2:10.

From this I gather that the sin of uncleanness is a very predominant

and master sin, easy to overtake the sinner, as being one of the

first that is ready to offer itself on all occasions to break the

law of God.

2. I observe that this sin is committed unawares to many, even so

soon as a man hath but looked upon a woman: 'I say unto you,' saith

Christ, 'that whosoever looketh on a woman to lust,' or desire,

'after her, he hath committed adultery with her already in his heart'

(Matt 5:28). This sin of uncleanness, I say, is a very taking sin;

it is natural above all sins to mankind; as it is most natural,

so it wants not tempting occasions, having objects for to look on

in every corner: wherefore there is need of a double and treble

watchfulness in the soul against it. It is better here to make a

covenant with our eyes, like Job (Job 31:1) than to let them wander

to God's dishonour, and our own discomfort.

There are these three things which discover a man or woman too much

inclining to the uncleanness of their own hearts.

(1.) The first is a wanton eye, or an eye that doth secretly

affect itself with such objects as are tickling of the heart with

the thoughts of immodesty and uncleanness. Isaiah calls this a

wanton eye: and Peter an eye full of adultery, that cannot cease

from sin (2 Peter 2:14; Isa 3:16). This is that also which Christ

calleth an evil eye, and John the lust of the flesh, and of the

eyes, and doth defile those who are not very watchful over their

own hearts (Mark 7:22; 1 John 2:16). This wanton eye is that which

the most holy saints should take heed of, because it is apt to seize

upon them also. When Paul bids Timothy beseech the young women to

walk as becomes the gospel, he bids him do it with all purity (1 Tim

5:1, 2). As, who should say, Take heed that while thou instructest

them to holiness, thou thyself be not corrupted with the lust of

thy eye. O how many souls, in the day of God, will curse the day

that ever they gave way to a wanton eye!

(2.) The second thing that discovereth one much inclining to the

lusts of uncleanness, it is wanton and immodest talk; such as that

brazen-faced whore in the 7th of the Proverbs had, or such as they

in Peter, who allured 'through the lusts of the flesh, through

much wantonness, those that were clean escaped from them who live

in error' (2 Peter 2:18). 'Out of the abundance of the heart the

mouth speaketh,' wherefore if we be saints, let us take heed, as

of our eye, so of our tongue, and let not the lust of uncleanness,

or of adultery, be once named among us, 'named among us as becometh

saints' (Eph 5:3). Mark, 'Let it not be once named.' This implies,

that the lusts of uncleanness are devilishly taking, they will

both take the heart with eyes and tongue: 'Let it not be once named

among you,' &c.

(3.) Another thing that bespeaks a man or woman inclining to

wantonness and uncleanness, it is an adorning themselves in light

and wanton apparel. The attire of an harlot is too frequently in

our day the attire of professors; a vile thing, and argueth much

wantonness and vileness of affections. If those that give way to

a wanton eye, wanton words, and immodest apparel, be not whores,

&c., in their hearts, I know not what to say. Doth a wanton eye

argue shamefacedness? Doth wanton talk argue chastity? And doth

immodest apparel, with stretched-out necks, naked breasts, a made

speech, and mincing gaits, &c., argue mortification of lusts? If

any say, that these things may argue pride as well as carnal lusts;

well, but why are they proud? Is it not to trick up the body? And

why do they with pride trick up the body, if it be not to provoke

both themselves and others to lusts? God knoweth their hearts

without their outsides: and we know their hearts by their outsides.

My friends, I am here treating of good works, and persuading you to

fly those things that are hindrances to them: wherefore bear with

my plainness when I speak against sin. I would strike it through

with every word, because else it will strike us through with many

sorrows (1 Tim 6:9, 10). I do not treat of good works as if the

doing of them would save us, for we are justified by his grace,

according to the hope of eternal life; yet our sins and evil works

will lay us obnoxious to the judgments both of God and man. He

that walketh not uprightly, according to the truth of the gospel,

is like to have his peace assaulted often, both by the devil, the

law, death, and hell; yea, and is like to have God hide his face

from him also, for the iniquity of his covetousness (Isa 57:17).

How can he that carrieth himself basely in the sight of men, think

he yet well behaveth himself in the sight of God? And if so dim

a light as is in man can justly count thee as a transgressor, how

shall thy sins be hid from him whose 'eye-lids try the children of

men?' (Psa 11:4).

It is true, faith without works justifies us before God (Rom 3:28;

4:5): yet that faith that is alone, will be found to leave us

sinners in the sight both of God and man (James 2:18). And though

thou addest nothing to that which saveth thee by what thou canst

do, yet thy righteousness may profit the son of man; as also saith

the text: but if thou shalt be so careless as to say, What care I

for being righteous to profit others? I tell thee, that the love

of God is not in thee (Job 35:8; 1 John 3:17; 1 Cor 13:1-3). Walk

therefore in God's ways, and do them, for this is your wisdom and

your understanding in the sight of the nations, which shall hear

of all these statutes, and say, 'This great nation is a wise and

understanding people' (Deu 4:6).

THIRD. Observe. Every believer should not only take heed that his

works be good, and so for the present do them, but should carefully

study to maintain them; that is, to keep in a continual exercise

of them.

It is an easier matter to begin to do good, than it is to continue

therein; and the reason is, there is not so much of a Christian's

cross in the beginning of a work, as there is in a continual,

hearty, conscientious practice thereof. Therefore Christians have

need, as to be pressed to do good, so to continue the work. Man, by

nature, is rather a hearer than a doer, Athenian like, continually

listening after some new thing; seeing many things, but observing

nothing (Acts 17:20; Isa 42:20). It is observable, that after

Christ had divided his hearers into four parts, he condemned three

of them for fruitless hearers (Luke 8:5-8). O it is hard continuing

believing, continuing loving, continuing resisting all that opposeth;

we are subject to be weary of well-doing (Gal 6:9). To pluck out

right eyes, to cut off right hands and feet, is no pleasant thing

to flesh and blood; and yet none but these shall have the promise

of life; because none but these will be found to have the effectual

work of God's grace in their souls (Matt 18:8, 9): 'If ye continue

in my word, then are you my disciples' INDEED (Matt 24:13; John

8:31). And hence it is, that you find so many IFS in the Scripture

about men's happiness; as, 'if children, then heirs;' and 'if

ye continue in the faith;' and 'if we hold the beginning of our

confidence steadfast unto the end' (Rom 8:17; Col 1:23; Heb 3:14).

Not that their continuing in the way of God is the cause of the

work being right; but the work being right causeth the continuance

therein. As John saith in another place, 'They went out from us,

but they were not of us; for if they had been of us, [saith he]

they would, no doubt, have continued with us' (1 John 2:19). But

I say, where the work of God indeed is savingly begun, even there

is flesh, corruption, and the body of death to oppose it. Therefore

should Christians take heed, and look that against these opposites

they maintain a continual course of good works among men.

Besides, as there is that in our own bowels that opposeth goodness,

so there is the tempter, the wicked one, both to animate these lusts,

and to join with them in every assault against every appearance

of God in our souls. And hence it is, that he is called the devil,

the enemy, the destroyer, and him that seeks continually to devour

us (1 Peter 5:8), I need say no more but this. He that will walk

like a Christian indeed, as he shall find it is requisite that he

continue in good works, so his continuing therein will be opposed;

if therefore he will continue therein, he must make it his business

to study how to oppose those that oppose such a life, that he may

continue therein.

FOURTH. Now then to help in this, here fitly comes in the last

observation, to wit, That the best way both to provoke ourselves

and others to good works, 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 that thou

affirm constantly, that they which have believed in God, might be

careful to maintain good works' (Titus 3:8).

I told you before, that good works must flow from faith: and now I

tell you, that the best way to be fruitful in them, is to be much

in the exercise of the doctrine of justification by grace; and they

both agree; for as faith animates to good works, so the doctrine of

grace animates faith. Wherefore, the way to be rich in good works,

it is to be rich in faith; and the way to be rich in faith is to

be conscientiously affirming the doctrine of grace to others, and

believing it ourselves.

First, To be constantly affirming it to others. Thus Paul tells

Timothy, that if he put the brethren in mind of the truths of the

gospel, he himself should not only be a good minister of Christ, but

should be nourished up in the words of faith and of good doctrine

(1 Tim 4:6). It is the ordinance of God, that Christians should

be often asserting the things of God each to others; and that by

their so doing they should edify one another (Heb 10:24, 25;1 Thess

5:11).

The doctrine of the gospel is like the dew and the small rain that

distilleth upon the tender grass, wherewith it doth flourish, and

is kept green (Deu 32:2). Christians are like the several flowers

in a garden, that have upon each of them the dew of heaven, which

being shaken with the wind, they let fall their dew at each other's

roots, whereby they are jointly nourished, and become nourishers

of one another. For Christians to commune savourly of God's matters

one with another, it is as if they opened to each other's nostrils

boxes of perfume.19 Saith Paul to the church at Rome, 'I long to

see you, that I may impart unto you some spiritual gift, to the end

ye may be established; that is, that I may be comforted together

with you, by the mutual faith both of you and me' (Rom 1:11, 12).

Christians should be often affirming the doctrine of grace, and

justification by it, one to another.

Second, As they should be thus doing, so they should live in the

power of it themselves; they should by faith suck and drink in

this doctrine, as the good ground receiveth the rain; which being

done, forthwith there is proclaimed good works. Paul to the Colossians

saith thus, 'We give thanks to God and the Father of our Lord Jesus

Christ, praying always for you, since we heard of your faith in

Christ Jesus, and love to all the saints; for the hope which is

laid up for you in heaven, whereof ye heard before in the word of

the truth of the gospel, which is come unto you, as it is in all

the world, and bringeth forth fruit, as it doth also in you.' But

how long ago? Why, 'since the day ye heard it, [saith he,] and knew

the grace of God in truth' (Col 1:3-6).

Apples and flowers are not made by the gardener; but are an effect

of the planting and watering. Plant in the sinner good doctrine,

and let it be watered with the word of grace; and as the effect

of that, there is the fruits of holiness, and the end everlasting

life (Rom 6:22).

Good doctrine is the doctrine of the gospel, which showeth to men,

that God clotheth them with the righteousness of his Son freely,

and maketh him with all his benefits over to them; by which free

gift the sinner is made righteous before God; and because he is

so, therefore there is infused a principle of grace into the heart,

whereby it is both quickened, and bringing forth fruit (Rom 3:21-26;

1 Cor 1:30; 2 Cor 5:21; John 1:16).

Now then, seeing good works do flow from faith, and seeing faith

is nourished by an affirming of the doctrine of the gospel, &c.,

take here these few considerations from the doctrine of the gospel,

for the support of thy faith, that thou mayest be indeed fruitful

and rich in good works.

Consider 1. The whole Bible was given for this very end, that thou

shouldest both believe this doctrine, and live in the comfort and

sweetness of it: 'For whatsoever things were written aforetime were

written for our learning, that we through patience and comfort of

the Scriptures might have hope' (Rom 15:4; John 20:31).

Consider 2. That therefore every promise in the Bible is thine, to

strengthen, quicken, and encourage thy heart in believing.

Consider 3. That there is nothing that thou dost, can so please God

as believing; 'The Lord taketh pleasure in them that fear him, in

those that hope in his mercy' (Psa 147:11). They please him, because

they embrace his righteousness, &c.

Consider 4. That all the withdrawings of God from thee, are not

for the weakening, but for the trial of thy faith; and also, that

whatever he suffers Satan, or thy own heart to do, it is not to

weaken faith (Job 23:8-10; 1 Peter 1:7).

Consider 5. That believing is that which will keep in thy view the

things of heaven and glory; and that at which the devil will be

discouraged, sin weakened, and thy heart quickened and sweetened

(Heb 11:27; James 4:7; 1 Peter 5:9; Eph 6:16; Rom 15:13).

Consider lastly, By believing, the lover of God is kept with warmth

upon the heart, and that this will provoke thee continually to bless

God for Christ, for grace, for faith, hope, and all these things,

either in God, or thee, that doth accompany salvation (2 Cor 2:14;

Psa 103:1-3).

Third, The doctrine of the forgiveness of sins received by faith,

will make notable work in the heart of a sinner, to bring forth

good works. But, Forasmuch as there is a body of death and sin

in every one that hath the grace of God in this world; and because

this body of death will be ever opposing that which is good, as

the apostle saith (Rom 7:21), therefore take these few particulars

further, for the suppressing that which will hinder a fruitful

life.

1. Keep a continual watch over the wretchedness of thy own heart,

not to be discouraged at the sight of thy vileness, but to prevent

its wickedness; for that will labour either to hinder thee from

doing good works, or else will hinder thee in the doing thereof;

for evil is present with thee for both these purposes. Take heed

then, that thou do not listen to that at any time, but deny, though

with much struggling, the workings of sin to the contrary.

2. Let this be continually before thy heart, that God's eye is

upon thee, and seeth every secret turning of thy heart, either to

or from him: 'All things are naked and opened unto the eyes of him

with whom we have to do' (Heb 4:13).

3. If thou deny to do that good which thou oughtest, with what thy

God hath given thee; then consider, that though he love thy soul,

yet he can chastise; First, Thy inward man with such troubles,

that thy life shall be restless and comfortless. Secondly, And can

also so blow upon thy outward man, that all thou gettest shall be

put in a bag with holes (Psa 89:31-33; Hag 1:6). And set the case

he should licence but one thief among thy substance, or one spark

of fire among thy barns, how quickly might that be spent ill, and

against thy will, which thou shouldest have spent to God's glory,

and with thy will; and I tell thee further, that if thou want a heart

to do good when thou hast about thee, thou mayest want comfort in

such things thyself from others, when thine is taken from thee.

See Jude 1:6, 7.

4. Consider, that a life full of good works is the only way, on

thy part, to answer the mercy of God extended to thee; God hath

had mercy on thee, and hath saved thee from all thy distresses; God

hath not stuck to give thee his Son, his Spirit, and the kingdom

of heaven. Saith Paul, 'I beseech you therefore by the mercies of

God, that ye present your bodies a living sacrifice, holy, acceptable

unto God, which is your reasonable service' (Rom 12:1; Matt 18:32,

33).

5. Consider, that this is the way to convince all men, that the power

of God's things hath taken hold of thy heart I speak to them that

hold the head 20and say what thou wilt, if thy faith be not accompanied

with a holy life, thou shalt be judged a withered branch, a wording

professor, salt without savour, and as lifeless as a sounding brass,

and a tinkling cymbal (John 15; Matt 13:1 Cor 13:1, 2). For, say

they, show us your faith by your works, for we cannot see your

hearts (James 2:18). But I say on the contrary, if thou walk as

becomes thee who art saved by grace, then thou wilt witness in

every man's conscience, that thou art a good tree; now thou leavest

guilt on the heart of the wicked (1 Sam 24:16, 17). Now thou takest

off occasion from them that desire occasion; and now thou art clear

from the blood of all men (2 Cor 11:12; Acts 20:26, 31-35). This

is the man also that provoketh others to good works. The ear that

heareth such a man shall bless him; and the eye that seeth him

shall bear witness to him. 'Surely,' saith David, 'he shall not be

moved for ever: The righteous shall be in everlasting remembrance'

(Heb 10:24; Job 29:11; Psa 112: 6).

6. Again, The heart that is fullest of good works, hath in it

at least room for Satan's temptations. And this is the meaning of

Peter, where he saith, 'Be sober, be vigilant;' that is, be busying

thyself in faith and holiness, 'because, your adversary the devil,

as a roaring lion, walketh about, seeking whom he may devour' (1

Peter 5:8). 'He that walketh uprightly, walketh safely; and they

that add to faith, virtue; to virtue, knowledge; to knowledge,

temperance; to temperance, brotherly kindness; and to these charity;

and that abounds therein, he shall neither be barren nor unfruitful;

he shall never fall; but so an entrance shall be ministered to him

abundantly, into the everlasting kingdom of our Lord and Saviour

Jesus Christ' (2 Peter 1:5-10; Prov 10:9).

7. The man who is fullest of good works, he is fittest to live and

fittest to die: 'I am now,' at any time, 'ready to be offered,'

saith fruitful Paul (2 Tim 4:6). Whereas he that is barren, he is

neither fit to live, nor fit to die: to die, he himself is convinced

he is not fit, and to live God himself saith he is not fit; 'cut

him down, why doth he cumber the ground?' (Luke 8:7).

Lastly, Consider, to provoke thee to good works, thou shalt have

of God when thou comest to glory, a reward for everything thou dost

for him on earth. Little do the people of God consider, how richly

God will reward, what from a right principle and to a right end,

is done for him here; not a bit of bread to the poor, not a draught

of water to the meanest of them that belong to Christ, or the loss

of a hair of your head, shall in that day go without its reward

(Luke 14:13, 14; Matt 10:42).

'For our light affliction,' and so all other pieces of self-denial,

'which is but for a moment, worketh for us a far more exceeding and

eternal weight of glory' (2 Cor 4:17). I tell thee, Christian, be

but rich in good works, and thou shalt have more than salvation;

thy salvation thou hast freely by grace through Christ, without

works (Eph 2:8-10), but now being justified and saved, and as the

fruits hereof, renewed by the Holy Ghost; after this, I say, thou

shalt be rewarded for every work that proved good; 'For God is not

unrighteous to forget your work and labour of love, which ye have

showed toward his name, in that ye have ministered to the saints,

and do minister' (Heb 6:10; 1 Cor 3:14). Moses counted the reward

that he was to have, for a short suffering with the people of

God, of greater worth than the treasures of Egypt, the smiles of

the king, or the honour of his kingdom (Heb 11:25-27). In a word,

let the disappointments that do, and shall most surely befall the

fruitless professors, provoke thee to look with all diligence to

thy standing. For,

1. Such a one is but deceived and disappointed touching the work of

grace he supposeth to be in his heart; he thinks he is a Christian,

and hath grace, as faith, hope, and the like, in his soul, yet

no fruits of these things manifest themselves in him; indeed his

tongue is tipt with a talk and tattle of religion. Poor man, poor

empty man! Faith without works is dead; thy hope shall be as the

giving up of the ghost; thy gifts with which thy soul is possessed,

are but such as are common to reprobates; thou art therefore

disappointed; God reputes thee still but wicked, though thou comest

and goest to the place of the Holy (James 2:19, 20; Job 11:20; 1

Cor 13:1-3).

2. Therefore all thy joy and comfort must needs fall short of saving

comfort, and so leave thee in the suds notwithstanding; thy joy is

the joy of the Pharisees (John 5:35), and thy gladness as that of

Herod (Mark 6:20), and the longest time it can last, it is but a

Scripture-moment (Job 20:5). Alas! in all thy gladness and content

with thy religion, thou art but like the boy that plays with brass

instead of gold; and with counters instead of that which will go

for current coin. Thus, 'if a man think himself to be something when

he is nothing, he deceiveth [or disappoints] himself' (Gal 6:3).

3. This is not all, but look thou certainly for an eternal disappointment

in the day of God; for it must be; thy lamp will out at the first

sound the trump of God shall make in thine ears; thou canst not

hold up at the appearance of the Son of God in his glory; his very

looks will be to thy profession as a strong wind is to a blinking

candle, and thou shalt be left only to smoke.

Oh the alteration that will befal a foolish virgin! She thought she

was happy, and that she should have received happiness with those

that were right at the heart; but behold the contrary, her lamp is

going out, she is now to seek for saving grace, when the time of

grace is over? Her heaven she thought of, is proved a hell, and

her god is proved a devil. God hath cast her out of his presence,

and claps the door upon her. She pleads her profession, and the

like, and she hath for her answer repulses from heaven. 'So are

the paths of all that forget God; and the hypocrite's hope shall

perish; whose hope shall be cut off, and whose trust shall be a

spider's web. He shall lean upon his house but it shall not stand;

he shall hold it fast, but it shall not endure' (Matt 25:1-10; Luke

8:25, 26; Job 8:13-15).

Take heed therefore; thy soul, heaven, and eternity, lies at stake;

yea, they turn either to thee or from thee upon the hinge of thy

faith; if it be right, all is thine: if wrong, then all is lost,

however thy hopes and expectations are to the contrary: 'For in Jesus

Christ neither circumcision availeth any thing, nor uncircumcision;

but faith which worketh by love. Let no man deceive you with vain

words: for because of these things cometh the wrath of God upon the

children of unbelief. 21 For the earth which drinketh in the rain

that cometh oft upon it, and bringeth forth herbs meet for them by

whom it is dressed, receiveth blessing from God: but that which

beareth thorns and briars is REJECTED, and is nigh unto cursing,

whose end is to be burned' (Gal 5:6; Eph 5:3-6; Heb 6:7, 8).

Object. But what shall I do, who am so cold, slothful, and

heartless, that I cannot find any heart to do any work for God in

this world? Indeed time was when his dew rested all night upon my

branches, and when I could with desire, with earnest desire, be

doing and working for God; but, alas! now it is otherwise.

Answer.

If this be true, thy case is sad, thou art to be pitied; the Lord

pity thee. And for thy recovery out of this condition, I would give

thee no other counsel than was given to Ephesus when she had lost

her first love.

1. 'Remember,' saith Christ, 'from whence thou art fallen, and

repent, and do the first works,' &c. (Rev 2:5).

Mark: Thy first work is to enter into a serious considering, and

remembrance from whence thou art fallen. Remember that thou hast

left thy God, the stay of thy soul, and him without whom there

is no stay, comfort, or strength, for thee either to do or suffer

anything in this world: 'Without me,' saith he, 'ye can do nothing'

(John 15:5). A sad condition; the remembrance of this, for certain,

is the first step to the recovering a backsliding heart; for the

right remembrance of this doth bring to mind what loss that soul

hath sustained that is in this condition, how it hath lost its

former visits, smiles, and consolations of God. When thy conscience

was suppled with the blood of thy Saviour; when every step thou

tookest was, as it were, in honey and butter; and when thy heart

could meditate terror with comfort (Job 29:2-6; Isa 33:14-19).

Instead of which, thou feelest darkness, hardness of heart, and

the thoughts of God are terrible to thee (Psa 77:3). Now God never

visits thee; or if he doth, it is but as a wayfaring man, that

tarrieth but for a night (Jer 14:8, 9).

This also brings to mind how the case is altered with thee, touching

thy confidence in God for thy future happiness, how uncertain thou

now art of thy hopes for heaven, how much this life doth hang in

doubt before thee (Deu 28:65, 66).

2. 'Remember therefore from whence thou art fallen, and repent.'

These are words well put together; for a solid considering of what

I have lost in my declining, will provoke in my heart a sorrow, and

godly heaviness, whereby I shall be forced to bemoan my condition,

and say, 'I will go and return to my first husband, for then was

it better with me than now' (Hos 2:7). And believe it, the reason

of God's standing off from giving the comfortable communion with

himself, it is that thou mightest first see the difference between

sticking close to God, and forsaking of him; and next, that thou

mightest indeed acknowledge thy offence, and seek his face (Hos

5:15). He taketh no pleasure in thy forlorn condition; he had rather

thou shouldest have him in thy bosom, only he will have it in his

own way. 'He looketh upon men, and if any say, I have sinned, and

perverted that which was right, and it profited me not; [then] he

will deliver his soul from going into the pit, and his life shall

see the light' (Job 33:27, 28).

3. 'Remember from whence thou art fallen, and repent, and do the

first works.'

As there should be a remembering and a repenting so there should

be a hearty doing our first works; a believing as before, a laying

hold of the things of heaven and glory, as at the first; for now

is God returned to thee, as before (Zech 1:16). And though thou

mayest, through the loss of thy locks, with Samson, be weak at the

first, yet, in short time, thy hair will grow again; that is, thy

former experience will in short space be as long, large, and strong,

as in the former times. Indeed at the first thou wilt find all the

wheels of thy soul rusty, and all the strings of thine heart out

of tune; as also when thou first beginnest to stir, the dust and

filth of thy heart will, like smoke, trouble thee from that clear

beholding the grace of thy God, and his love to thy soul; but yet

wait, and go on, and though thou findest thyself as unable to do

anything as thou formerly couldest; yet I say, up, and be doing,

and the Lord will be with thee; for he hath not despised the day

of thy small things (1 Chron 22:16; Zech 4:10).

I know thou wilt be afflicted with a thousand temptations to drive

thee to despair, that thy faith may be faint, &c. But against all

them set thou the word of God, the promise of grace, the blood of

Christ, and the examples of God's goodness to the great backsliders

that are for thy encouragement recorded in the scriptures of truth;

and remember, that turning to God after backsliding, is the greatest

piece of service thou canst do for him, and the greatest honour

thou canst bring to the blood of Christ; and know farther, that

God, to show his willing reception of so unworthy a creature, saith,

there shall be joy in heaven at thy conversion to him again (Luke

15:7, 10).

TO CONCLUDE.

If thou yet, notwithstanding what hath been said, dost remain a

backslider:

1. Then remember that thou must die; and remember also, that when

the terrors of God, of death, and a backslidden heart, meet together,

there will be sad work in that soul; this is the man that hangeth

tilting over the mouth of hell, while death is cutting the thread

of his life.

2. Remember, that though God doth sometimes, yea, often, receive

backsliders, yet it is not always so. Some draw back into perdition;

for, because they have flung up God, and would none of him, he in

justice flings up them and their souls for ever (Prov 1:24-28).

I have observed, that sometimes God, as it were in revenge for

injury done him, doth snatch away souls in the very nick of their

backsliding, as he served Lot's wife, when he turned her into

a pillar of salt, even while she was looking over her shoulder to

Sodom (Gen 19:26). An example that every backslider should remember

with astonishment (Luke 17:32).

Thus have I, in few words, written to you, before I die, a word to

provoke you to faith and holiness, because I desire that you may

have the life that is laid up for all them that believe in the

Lord Jesus, and love one another, when I am deceased. 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. Wherefore, I not knowing the shortness of my life, nor

the hindrance that hereafter I may have of serving my God and you,

I have taken this opportunity to present these few lines unto you

for your edification.

Consider what hath been said; and the Lord give you understanding

in all things. Farewell.

FOOTNOTES

1 Hermotimus of Lucian. During one of these wanderings his wife

thought him dead, and his body was burnt. Whether the poor soul,

thus suddenly ejected, obtained another habitation is not narrated.

2 'Of their relations,' related or belonging to themselves. Ed.

3 Also where the gardener hath set them, there they stand, and

quarrel not one with another. Pilgrim, part 2. Interpreter's House,

vol. 3. 186; see also vol. 2. 570. Ed.

4 'Where the great red dragon Satan had his seat.'Dr. Gill's

Commentary. See also Revelation 12 Ed.

5 This manly, bold, and upright statement of truth, was published

in 1674, only two years afer the author's deliverance from twelve

years and a half's incarceration in a damp, miserable jail, for

nonconformity! None but those whose close communion with God inspires

them with the confessor's courage, can understand the spirit which

dictated such language. Had all dissenters used such faithful words,

the church would long ago have been emancipated from persecution

in this country. Ed.

6 This is a very extensive and awful delusion. To mistake the

'outward and visible sign' for the 'inward and spiritual grace' is

a very general and fatal error. Of it's sad effects all religious

parties have warned their members. It has done infinite mischief

to the souls of men. Ed.

7 The queen of Sheba was as much or more delighted with the order,

harmony, and happiness of Solomon's household than she was with

all his splendour and magnificence. It is to this Bunyan refers in

this quotation. Ed.

8 'Though the words of the wise--are as nails fastened by the master

of assemblies (Eccl. 12:11) yet sure their examples are the hammer

to drive them in to take the deeper hold. A father that whipt his

son for swearing, and swore himself while he whipt him, did more

harm by his example than good by his correction.'Fuller's Holy

State, p. 11. Ed.

9 How exceedingly admirable are all these scriptural directions,

warnings, and cautions. Happy are those parents and their children

where such wisdom is manifested in that painful duty of administering

counsel and correction. Ed. 10 One of the Saxon laws was, that

if a serf or villain work on Sunday by his lord's command, he shall

be a free man. Spelman's Concilia, An. 692. Ed.

11 The rust of money in the rich man's purse, unjustly detained

from the labourer, will poison and infect his whole estate. Fuller's

Holy State, p. 16. Ed.

12 The apostle Peter, in his solemn injunctions to married persons,

commences with the wife. Fuller observes upon this, 'And sure it

was fitting that women should first have their lesson given them,

because it is harder to be learned, and therefore they need have

the more time to con it.' Holy State, p. 1. Ed.

13 'In her husband's absence she is wife and deputy husband, which

makes her double the files of her diligence. At his return he finds

all things so well, that he wonders to see himself at home when he

was abroad.'Fuller's Holy State, p. 2. Ed.

14 'She never crosseth her husband in the spring-tide of his anger,

but stays till it be ebbing water.'Fuller's Maxims. Ed.

15 Bunyan's words are 'to show pity,' probably taken from the

word 'goodness' in the margin of the Bible; but lest it might be a

typographical error, the usual rendering is given in this quotation.

Ed.

16 'What is the child but a piece of the parents wrapped up in another skin.'Flavel.

On seeing a Mother with her Infant asleep in her Arms.

'Thine is the morn of life,

All laughing, unconscious of the evening with her anxious cares,

Thy mother filled with the purest happiness and bliss

Which an indulgent Heaven bestows upon a lower world,

Watches and protects her dearest life, now sleeping in her arms.'

German Poem. Ed.

17 Bunyan's silence, in all his writings, concerning the state of

his parents as to godliness, may lead us to fear that this fervent

ejaculation had often been poured forth by his own soul on behalf

of his father and mother. All that we know of them is, that they

were poor, but gave their children the best education their means

afforded; as to their piety he is silent. Ed.

18 'To the Greeks.' Bunyan in this follows the Puritan translation.

The word 'Greeks' is in the margin of the authorized Bible. Ed.

19 This is a most beautiful passage, unequalled by any ancient or

modern author. Such a view of church fellowship does honour to the

head and heart of the prince of allegorists. It is worthy to be

printed in letters of gold, and presented to every candidate for

church fellowship among all Christian societies of every denomination.

See p. 550, and note. Ed.

20 To 'hold the head' is to make a very prominent profession of

religion. Ed.

21 'Of unbelief' see margin of the Bible. Ed.

***

A CAUTION TO STIR UP TO WATCH AGAINST SIN

BY J. BUNYAN

ADVERTISEMENT BY THE EDITOR.

The believer is the alone man, by whom God showeth to the world