Christian Behavior

Touching the Master of a Family.

If thou have under thee a Family then thou art to consider the several re • lations thou standest under; and art t • know, that thou in each of them hast • work to do for God; and that he expect • eth thy faithful Deportment under eve • ry one of them. As,

First then in general, He that is th • Master of a Family, he hath, as unde • that relation, a work to do for God; t • wit, The right governing of his own Fa • mily; and his work is twofold.

1. Touching the spiritual State there • of.

2. Touching the outward.

As touching the spiritual State of hi • Family; He ought to be very diligen • and circumspect, doing his utmost endeavor, 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 true, just, 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 wi •• command his Children and his Household af • ter him, and they shall keep the way of th • Lord, Gen. 18. 19. This was a thing als • which good Joshua designed should b • his practice as long as he had a breathin • time in this world: As for me, saith he and my household, we will serve the Lord Josh. 24. 15.

Further. We find also in the New Testament, that they are looked upon a • 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 Pastor mus • be one that ruleth well his own house, having his Children in subjection with all gravity For if a man knoweth not how to rule his own house, how shall he take care of the Church of God? The Deacon also, saith he, mus • 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 govern •• his family well, hath one qualification belonging to a Pastor or Deacon in the House of God (For he that knoweth not • ow to rule his own house, how shall he take • are of the Church of God?) which thing considered, it giveth us light into the work of the Master of a Family, touch • ng the governing of his house.

1. Then a Pastor must be sound and • ncorrupt in his Doctrine: and indeed • o must the Master of a Family, Tit. 1. 9. Ephes. 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, 3, 4. & 4. 12.

I, saith David, will behave myself in a perfect way; I will walk in (or before) my house in a perfect way, Psal. 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 〈◊〉 unruly, touching all that is good, What sh •• I do?

Answ. I answer, first, Though this • true, yet thou must rule them, and n • they thee: Thou art set over them • God, and thou art to use the authori •• which God hath given thee, both to r • buke their vice, and to show them th • evil of their rebelling against the Lor • This did Eli, though not enough; an • thus did David, 1 Sam. 2. 24, 25. 1 Chro •• 28. 9.

Also, thou must tell them how sad th • state was when thou wast in their cond • tion, and so labor to recover them o • of the snare of the Devil, Mark. 5. 19 •

2. Thou oughtest also tolabour 〈◊〉 draw them forth to God's public Wor • ship, if peradventure God may conver • their souls. Saith Jacob to his houshol • and to all that were about him, Let us ari • and go to Bethel, and I will make there a • Altar to God, that answered me in the d • of my distress, Gen. 35. 3.

Hannah would carry Samuel to Sh ••• that he might abide with God forever, Sam. 1. 22. Indeed a soul rightly touch • d, will labor to draw, not only their • amilies, but a whole City after Jesus • hrist, John 4. 28, 29.

3. If they are obstinate and will not • o forth with thee, then do thou get god •• and sound Men to thy house, and there • et the Word of God be preached, when • hou hast, as Cornelius, gathered thy Fami • y and Friends together, Acts 10.

You know that the Jailor, Lydia, Cris • us, Gaius, Stephanus, and others, had not • nly themselves, but their Families made • racious by the Word • reached, and that • ome of them, if not all, by the Word preached in their houses, Acts. 16. 14, • 5, 27, 28, 29, 30, 31, 32, 33, 34. Acts • 8. 7, 8. 1 Cor. 1. 16. And this, for ought • know, might be one reason among ma • y, why the Apostles taught in their day, • ot only publicly, but from house to • ouse. I say, that they might, if possible, • ring in those in some family, which yet • emained unconverted and in their sins, Acts 5. 24. & 20. 20, 21, for some you know, how usual it was in the day • Christ, to invite Him to their houses, they had any afflicted, that either wou •• not or could not come to him; Luke • 2, 3. & 8. 41.

If this be the way with those that hav • outward diseases in their Families, ho •• much more then where there is souls th •• have need of Christ to save them fro • Death and eternal Damnation?

4. Take heed that thou do not negle •• family Duties among them thyself as reading the Word, and Prayer; 〈◊〉 thou hast one in thy Family that is gr • cious, take encouragement; nay, if though • art alone, yet know thou hast both liber • ty to go to God thorough Christ; and all •• art at that time in a capacity of having th • universal Church join with thee, for th • whole number of those that shall be save • .

5. Take heed that thou suffer not an • ungodly, profane, or heretical Books o • Discourse in thy house: Evil Communi • cation corrupts good Manners, 1 Cor. 15 • 33. I mean, such profane, or heretica • Books, &c. as either tend to provoke t • •• osness of life, or such as do oppose the •• ndamentals of the Gospel.

I know, that Christians must be allow • d their liberty as to things indifferent; • ut for those things that strike at either • aith or Holiness, they ought to be a • andoned by all Christians, and especi •• lie by the Pastors of Churches, and Ma • ers of Families: which practice was • gured out by Jacob's commanding his • use, and all that was with him, to put away • e strange gods from among them, and to • ange their garments, Gen. 35. 1, 2.

Also those in the Acts set a good ex • mple for this, who took their curious • ooks and burned them before all men, •• ough they was worth five thousand pie • es of Silver, Acts 19. 18, 19.

The neglect of this fourth particular • ath occasioned ruin in many Families, • oth among Children and Servants. It 〈◊〉 easier for vain talkers, and their deceive • le works, to subvert whole households, than • any are aware of, Tit. 1. 10, 11.

Thus much touching the spiritual State 〈◊〉 thy Household.

And now to its outward.

Touching the outward state of thy •• mily, thou art to consider these th • things;

First, That it lieth upon thee to c ••• for them that they have a convenie •• livelihood. If any man provide not for 〈◊〉 own, and especially for those of his own hou •• he hath denied the Faith, and is worse th • an infidel, 1 Tim. 5. 8. But mark, wh •• the Word saith, thou art to provide 〈◊〉 thy house, it giveth thee no license 〈◊〉 distracting carefulness, neither doth 〈◊〉 allow thee to strive to grasp the World 〈◊〉 thy heart or Coffers, nor to take care f •• years or days to come, but so to pr •• vide for them, that they may have fo •• and raiment; and if either they or though • be not content with that, you launch o • beyond the Rule of God, 1 Tim. 6. 〈◊〉 Mat. 6. 34. This is to labor, that you 〈◊〉 have wherewith to maintain good Works 〈◊〉 necessary uses, Tit. 3. 14.

And never object, that unless you rea • further it will never do, for that is 〈◊〉 unbelief. The Word saith, That G •• •• edeth Ravens, careth for Sparrows, and loatheth the Grass; in which three, to feed, loath, and care for, is as much as heart an wish, Luke. 12. 6, 24, 27, 28.

Secondly, Therefore though thou shouldst • rovide for thy Family, yet let all thy • abour be mixed with moderation. Let our moderation be known to all men, Phil. • . 5. Take heed of driving so hard after his World, as to hinder thyself and fa • ily from those Duties towards God, which thou art by Grace obliged to; as • rivate Prayer, reading the Scriptures, • nd Christian Conference. It is a base • hing for men so to spend themselves, and • amilies after this World, as that they • isingage their hearts to God's Worship. 〈◊〉 Christians. The time is short: It remain • th then, that they that have Wives be as • hose that have none; and they that weep, 〈◊〉 though they wept not; and they that re • ice, as though they rejoiced not; and they • hat use this world, as not abusing it; for •• e fashion of this world passeth away, 1 Cor. •• . 29, 30, 31.

Many Christians live, and do, in this world, as if Religion were but a by-bi • ness, and this World the one thing nece • sary; when indeed all the things of 〈◊〉 world are but things by the by; and R •• ligion only the one thing needful, Luk • 10. 40, 41. 42.

Thirdly, If thou wouldst be such a M • ster of a Family as becomes thee, th • must see that there be that Christi • Harmony among those under thee, as b • comes that house where one ruleth th • feareth God. 1. Thou must look that t • Children & Servants be under subject • on to the Word of God: for though it of God only to rule the heart, yet he e •• pecteth that thou shouldst rule their ou • ward man; which if thou dost not, he m • in short time cut off all, of thy stock, that p •• seth against the wall, 1 Sam. 3. 11, 12, 1 • 14. See therefore that thou keep the temperate in all things, in Apparrel, 〈◊〉 Language, that they be not Glutteno • nor Drunkards; not suffering either t •• Children vainly to domineer over t •• Servants, nor they again to carry the •• selves 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 the multitude of sins. Be not then like those that will rage and stare like mad-men when they are injured; and yet either laugh, or at least not soberly rebuke, and warn, when God is dishonored.

Rule thy own house well, having thy Children (with others in thy Family) in subjection with all gravity, 1 Tim. 3. 4.

Solomon was so excellent (sometimes) this way, that he made the eyes of his beholders to dazzle, 2 Chron. 9. 3, 4.

But to break off from this general and to come to particulars.

First, Hast thou a Wife? thou mu •• consider how thou oughtest to behave th • self under that relation: And to do this • right, thou must consider the condition 〈◊〉 thy wife, whether she be one that indee • believeth, or not: • she believeth, The • First, Thou art eng •• ged to bless God fo • her, For her price is far above Rubies, an • she is the Gift of God unto thee, and is f •• thy adorning and glory, Prov. 12. 4. Prov • 31. 10. 1 Cor. 11. 7. Favor is decei • full, and beauty is vain; but a Woman th • feareth the Lord, she shall be praised, Prov • 31. 30.

Secondly, Thou oughtest to love he under a double consideration; 1. As sh • is thy flesh and thy bone (For • ev •• [Man] yet hated his own flesh, Ephes. 5 • 29.) 2. As she is together with thee a • heir of the Grace of Life, 1 Pet. 3. • This I say, should engage thee to lov • her with Christian Love; to love her as believing you both are dearly belov • of God, and the Lord Jesus Christ, an • as those that must be together with him in Eternal happiness.

Thirdly, Thou oughtest so to carry thy self 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, Ephes. 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 (Ephes. 5. 32.) that believe. The wife, I say, signifying the Church, and the husband the head and savior thereof; Ephes. 5. 23. For the husband is the head of the wife, even a Christ is the head of the Church; and He is the Savior of the body.

This is one of God's chief ends in instituting Marriage, that Christ and his Church, under a figure, might be where ever there is a couple that believe through Grace.

Wherefore that husband that carrieth it undiscreetly toward 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 this 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, Ephes. 5. 28, 29.

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 honor them as the weaker vessels, and as being of a frailer constitution, 1 Pet. 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.

2. 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 hearts of some Husbands, as is manifest by their unchristian carriage, to, and before their Wives.

Now, to qualify thee for a Carriage suitable,

1. Labor 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 & Graceless, then labor thou to overcome her Evil with thy Goodness, her Frowardness 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; 'tis 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, like one of the foolish women; shall we receive good at the hands of God, and shall we not receive evil? Job 2. 10.

6. Let all be done without rancor, or the least appearance of anger; With meekness instruct those that oppose themselves, if peradventure they may recover themselves out of the snare of the Devil, who are taken captive by him at his will, 2 Tim. 2. 25, 26.

And how knowest thou, O man, but thou mayest save thy Wife, 1 Cor. 7. 16.

Touching Parents.

IF thou art 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.

1. 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 thy house, when thou liest down, and when thou risest up, Ephes. 6. 4. Deut. 6. 7.

Now to do this to purpose.

First, 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, and Paul to his, Hos. 12. 10. 1 Cor. 3. 2.

Secondly, Take heed of filling their heads with Whimzies, and unprofitable Notions; for this will sooner learn them to be malepert 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 Savior, 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.

Thirdly, There must be much Gentleness and Patience in all thy instructions, lest they be discouraged, Col. 3. 21.

And fourthly, Labor to convince them by a Conversation answerable, that the things of which thou instructest them, are not febles, 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 Worthyness of these things.

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 honorable 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.

Touching Correction.

First, See if fair words will win them from evil: This is God's way with his Children, Jer. 25. 4, 5.

Secondly, Let those words you speak to them in your reproof, be both sober, few, & 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, 15, 16.

Thirdly, Look to them that they b • not companions with those that are rud • 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.

Fourthly, 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, Psal. 99. 8.

Fifthly, Be often endeavoring to fasten on their Consciences the day of their Death and Judgment to come. Thus also God deals with his, Deut. 32. 29.

Sixthly, If thou art driven to the Rod, then, 1. Strike advisedly in cool blood; and soberly show them, 1. Their fault; 2. How much it is against thy heart thus do deal with them; 3. And that what thou dost, thou dost it in conscience to God, and love to their Souls; 4. And tell them, that if fair means would have done, none of this severi • y 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.

Seventhly, Follow all this with prayer to God for them, and leave the issue to Him.

Folly is bound up in the heart of a Child; but the Rod of Correction will fetch it out, Prov. 22. 15.

Lastly, Observe these Cautions.

1. Take heed that the mis-deeds for which thou corectest 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 unsavory and unseemly words in thy chastising of them, as railing, mis-calling, 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.

Of Masters to Servants.

MAsters also have a work to do as they stand related to their Servants.

And first, If possible they can, to get them that fear God. He that worketh deceit, saith David, shall not dwell within my House; and he that telleth lies, shall not tarry in my sight, Psal. 101. 7.

Secondly, But if none at the present but unbelievers can be got to do thy labor; 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; give him the same Bread of God thou givest to them; & who knows, but that if thou with spiritual Dilicates 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 over-charging them in thy work, thorough thy greediness. To make men serve with rigor, is more like to Israel's enemies than Christian Masters, Exod. 1. 14.

3. Take heed thou carry not thyself to thy Servant, as he of whom it is said, he is such a Son of Belial, that his Servants could not speak to him; 1 Sam. 25. 14, 15, 16, 17.

And the Apostle bids you forbear, to threaten them, because you also have a Master in Heaven, Ephes. 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 wi • h, and to your Servants, as you would have your Master do with you.

4. Take heed that thou neither circumvent him at his coming into thy service, • o • at his going out.

1. Servants at their going into service, may be beguised two ways.

First, 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.

Secondly, The other way is, whe • Masters greedily seek to wier-draw their Servants to such wages, as indeed is too little and inconsiderable for such work and labor. Both these the Apostle opposeth, where he saith, Masters give unto your Servants that which is just, just labor, and just wages, knowing that you also have a Master in Heaven, Col. 4. 1.

2. As Servants may be circumvented at their coming into their labor, so also they may be at their going out. Which 〈◊〉 done by Masters that either change •• eir wages, like heathenish Laban, Gen, 31. 7. or by keeping it back, like thos • against whom God will be a swift Wit • ess, Mal. 3. 5.

3. Take heed that thou make not a gain of thy place because thou art gracious, or livest conveniently for the means of Grace.

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 Servant, this is abominable; this is making a gain of Godliness, and merchandize of the things of God (1 Tim. 6. 5.) and of the soul of thy Brother.

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 g • ers 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 labor 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 d • as to the Lord, and not to men; the Master is commanded to do the same things unto them, Ephes. 5. 6, 7, 8, 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 i • 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. And so Sara called Abraham Lord; 1 Cor. 11. 3. 1 Pet. 3. 6.

Secondly, 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, 1 Pet. 3. 1. Col. 3. 18. Ephes. 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 an 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 to Christ, so let the wives be to their own husbands i • everything, Ephes. 5. 24.

Now for thy performing of this work thou must first shun these evils.

1. The evil of a wandering and a go • soping spirit: this is evil in the Church and is evil also in a wife, who is the figur • of a Church. Christ loveth to have hi • Spouse keep at home; that is, to be wit • him in the Faith and practice of hi • things, not ranging and meddling wit • the things of Satan: no more should wives be given to wander and gossop a broad: You know that Prov. 7. 11. saith She is loud and stubborn; her feet abide n • in her house.

Wives should be about their own husbands business at home: As the Apostle • saith, Let them be discreet, chaste, keepers a home, good, obedient to their own husbands And why? because otherwise the Word 〈◊〉 God will be blasphemed, Tit. 2. 5.

2. Take heed of an idle, talking, o • brangling tongue. This also is odious either in maids or wives, to be like Pa • ra • s, not bridling their tongue; where 〈◊〉 the wife should know, as I said before, •• at her husband is her lord, and is over •• r as Christ is over the Church. Do you •• ink it is seemly for the Church to par • t it against her Husband? is she not 〈◊〉 be silent before him, and to look to his • aws rather than her own fictions? Why 〈◊〉 , saith the Apostle, ought the wife to car • it towards her husband. Let the woman, • ith Paul, learn in silence with all subjecti •• : but I suffer not a woman to teach, or to • urp authority over the man, but to be in ••• ence, 1 Tim. 2. 11, 12.

It is an unseemly thing to see a woman, 〈◊〉 much as once in all her life-time, to •• fer to over-top her husband; she ought 〈◊〉 everything to be in subjection to him, •• d to do all she doth, as having her war •• nt, license, and authority from him. • nd indeed here is her glory, even to be • ider him as the Church is under Christ. • ow she openeth her mouth in Wisdom, and 〈◊〉 her tongue is the Law of kindness, Pro. • 1. 26.

3. Take heed of affecting immodest • parel, or a wanton gate, this will be evil both abroad and at home; abroad will not only give evil example, but so tend to tempt to lust & lasciviousn • and at home 'twill give an offense 〈◊〉 godly Husband, and be cankering to 〈◊〉 godly Children, &c. Wherefore, as sa • the Apostle, Let women's apparel be mo ••• as becometh women professing Godliness 〈◊〉 Good Works, 1 Tim. 2. 10. not with b ••• dered hair, or Gold or Pearls, or co ••• array. And as 'tis said again, Whose ••• dorning, let it not be that outward adorni •• of plaiting the hair, and of wearing gold, 〈◊〉 of putting on of apparel; but let it be hidden man of the heart, in that which not corruptible, even the ornament of a m •• and quiet spirit, which is in the sight of G •• of great price: For after this manner in a time, the holy women also, who trusted God, adorned themselves, being in subject • on to their own husbands, 1 Pet. 3. 3, 4, 5, •

But yet, do not think that by the su •• jection I have here men •• ned, that I intend women should be their husban • slaves. Women are their husbands yo • fellows, their flesh and their bones; a •• 〈◊〉 is not a man that hateth his own flesh, 〈◊〉 that is bitter against it, Ephes. 5. 29. Wherefore let every man love his wife as himself: and the wife see that she reverence her husband, Ephes. 5. 33.

The wife is master next her husband, and is to rule all in his absence; yea, in his presence she is to guide the house, to bring up the Children, provided she so 〈◊〉 it, as the adversary have no occasion 〈◊〉 speak reproachfully; 1 Tim. 5. 10, 13. 〈◊〉 Who can find a virtuous woman; for her price is far above Rubies. A gracious woman retaineth honor, and guideth her affairs with discretion, Prov. 31. 10. Prov. 〈◊〉 , 16. Prov. 12. 4.

Object. But my husband is an unbeliever, what shall I do?

Answ. If so then, what I have said before lieth upon thee with an engagement so much the stronger. For first, •• y husband being in this condition, he •• ll be watchful to take thy slips and in • mities, to throw them as dirt in the •• e of God and thy Savior, 2. He will be apt to make the worst of 〈◊〉 one of thy words, carriages and gestur • 3. And all this doth tend to the po ••• sing his heart with more hardness, p ••• dice, and opposition to his own salv ••• on. Wherefore, as Peter saith, ye w ••• be in subjection to your own husbands; 〈◊〉 if any obey not the word, they may also w ••• out the word be won by the conversati •• the wives, while they behold your c ••• conversation coupled with fear, 1 Pet. 3 •• 2. Thy husbands salvation or dam ••• tion lieth much in thy deportment •• behavior before him: wherefore if th •• be in thee any fear of God, or love thy husband, seek, by a carriage full • meekness, modesty, holiness, and a hu •• ble behavior before him, to win him the love of his own salvation; and thus doing, how knowest thou, O wom •• but thou shalt save thy husband, 1 Cor. • 16.

Object. But my husband is not only unbeliever, but one very froward, peev •• and teasty, yea, so froward, &c. that I k •• not how to speak to him, or behave my •• before him.

Answ. Indeed there are some wives • great slavory by reason of their ungod • y husbands; and as such should be pit • ed and prayed for, so they should be • o much the more watchful and circum • pect in all their ways.

1. Therefore be thou very faithful • o him in all the things of this life.

2. Bare with patience his unruly and • nconverted behavior: thou art alive; • e is dead: thou art principled with Grace; he with Sin. Now then, see • ng Grace is stronger than Sin, and Ver •• e than Vice, be not overcome with • is vileness, but overcome that with thy • ertues, Rom. 12. 21. 'It is a shame for •• ose that are gracious, to be as lavishing 〈◊〉 their words, &c. as those that are • raceless. They that are slow to wrath, • re of great understanding: but they that • re hasty in spirit, exalt folly, Prov. 14. • 9.

3. Thy wisdom therefore, if at any •• e thou hast a desire to speak to thy •• sband for his conviction concerning •• y thing either good or evil, it is to observe convenient times and seasons.

There is a time to keep silence, and a 〈◊〉 to speak, Eccles. 3. 7.

Now for the right timing thy inten •• ons.

Consider first his disposition, and ta •• him when he is farthest off of those fil ••• passions that are thy affliction. Abig •• would not speak a word to her chur •• husband tell his wine was gone fo •• him, and he in a sober temper, 1 Sa • 25. 36, 37. The want of this observe ••• on, is the cause why so much is spok •• and so little effected.

2. Take him at those times when 〈◊〉 hath his heart taken with thee, and wh •• he showeth tokens of love and deli ••• in thee. Thus did Esther with the Ki •• her husband, and prevailed, Est. 5. 3, • and 7. 1, 2.

3. Observe when convictions seize • his conscience, and then follow the • with sound and grave sayings of the Scri •• tures. Somewhat like to this dealt M •• noah's wife with her husband, Judge. 1 •• 22, 23. Yet then,

1. Let thy words be few.

2. 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.

3. And that in such a spirit of sympathy & bowels of affection after his good, that the manner of thy speech and behavior 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.

4. And follow thy words and behaviours with Prayers to God for his soul.

5. Still keeping thyself in a holy, chaste and modest behavior 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.

Answ. First, 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. 1. 3, 8.

3. Wherefore, though in truth thou mayest have more discretion than he, ye • thou oughtest to know, that thou wit • all that is thine, is to be used as under th • husband, even everything, Ephes. 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 husbands weaknesses be discovered to others by thee. A virtuous woman is a crown to her husband: but she that causeth shame, is as rottenness • to his bones. For then, as the Wise ma • saith, She will do him good, and not evil, 〈◊〉 the days of her life, Prov. 12. 4. Prov. 31. 14.

4. Therefore act, and do still, as being under the power and authority of th • husband.

Now touching thy carriage to thy Chi •• dren 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.

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 to the Lord; Ephes. 6. 1. Col. 3. 20.

There are these general things in which Children should show forth that honor 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 & scornful thoughts of them; this is worse than heathenish: such a one hath got just the heart of a Dog or Beast, that will bite those that begot them, and her that brought them forth.

But my Father, &c. is now poor, and I am rich, and it will be a disparagement, or at least an hindrance to me, to show that respect to him as otherwise I might.

I tell thee thou arguest like an Atheist, and a Beast; and standest in this, full flat against the Son of God. Read Mark, 7. 9, 10, 11, 12, 13.

Must a gift, and a little of the glory of the Butterfly, make thee that thou shalt • ot do for, and honor to thy Father and Mother? A wise man maketh a glad Fa • her; but a foolish son despiseth his Mother, Prov. 15. 20. Though thy Parents be ne • er so low, and thou thyself never so • igh, yet he is thy Father, and she thy Mother, and they must be in thy eye i • great esteem. The eye that mocketh at his Father, and that despiseth to obey his mother, the Ravens of the valley shall pick it out, and the young Eagles shall eat it, Prov. 30. 17.

Secondly, Thou oughtest to show thy honor to thy Parents, by a willingness to help them with such necessaries and accommodations which they need. If any have Nephews or Children, let them learn to show pity 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. Gen. 41. 39, 40, 41, 42, 43.

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 hast recompensed them for their favor to thee: How often have they sustained 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 & back for thee, and have also impoverished themselves that thou mightest live like a man. 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 deny it. It is the duty of Parents to lay up for their Children; and the duty of Children to requite their Parents.

Thirdly, 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 honor thy Parents, not now only as a father in the flesh, but as godly Parents: thy Father and Mother is now made of God thy teachers and instructors in the Way of righteousness: Wherefore to alude to that of Solomon, O Son hearken to the law of thy Father, and forsake not the law of thy Mother; bind them continually upon thy heart, and ty them about thy neck, Prov. 6. 20, 21.

Now to provoke thee here to consider,

First, 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 forever, Luke, 2. 51.

Secondly, 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 Fathers Inheritance, and the Kingdom of Heaven, and that with God's approbation, Gen. 21. 8, 9, 10, 11, 12. Gal. 4. 30.

2. Hophni and P • hinehas, for refusing the good counsel of their Father, provoked the great God to be their enemy. They hearkened not to the voice of their Father, because the Lord would slay them, 1 Sam. 2. 23, 24, 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-aking a consideration it is to thy Parents, when they do but suppose thou mayest be damned: how many prayers, sighs & 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 forever.

How did Abraham groan for Ishmael? O, saith he to God, That Ishmael might live before thee, Gen. 17. 18.

How was Is • ac and Rebekah 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 shouldst 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 chose 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; 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 honor, 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; wherefor 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, Ephes. 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, first, let thy bowels yearn towards them; 'tis thy parents that are going to Hell.

Secondly, As I said before to the wife touching her unbelieving husband, so now I say to thee, Take heed of a parrating tongue; speak to them wisely, meekly, and humbly; do for them faithfully without repining; and bear with all childlike 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.

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.

• 1. The believing Master.
• 2. The unbelieving Master.
• 3. 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.

First, 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.

Secondly, Consider, that thou being a Servant, what is under thy hand, is not thy own, but thy Masters: Now, because it is not thy own, thou oughtest not to dispose of it; but because it is thy Masters, thou oughtest to be faithful. Thus it was with Joseph, Gen. 39. 7, 8, 9. but if thou do otherwise, know that thou shalt receive of God for the wrong that thou doest; and there is with God no respect of persons, Col. 3. 25. Wherefore,

Thirdly, 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 Masters—with fear & trembling, in singleness of 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, Ephes. 6. 5, 6.

Observe a little the Word of God to Servants.

1. Servants must be obedient. 〈◊〉

2. Not with that obedience that 〈◊〉 serve man only: servants must have the • eye on the Lord in the work they do 〈◊〉 their Masters.

3. That their work in their service 〈◊〉 the Will and Ordinance of God.

From which I conclude, that thy woe •• in thy place and station, as thou art a ser • vant, is as really God's Ordinance, an • as acceptable to Him, in its kind, as 〈◊〉 Preaching, or any other work for God and that thou art as sure to receive a re • ward for thy labor, as he that hangs, 〈◊〉 is burnt for the Gospel. Wherefore sai • the Apostle to servants, Whatsoever 〈◊〉 do, do it heartily, as to the Lord, and not 〈◊〉 men, knowing that of the Lord you shall re • ceive the reward of inheritance; for ye serv •• the Lord Christ, Col. 3. 22, 23, 24.

And now touching the three sorts 〈◊〉 Masters mentioned before.

First, For the believing Master; Sai •• Paul, They that have believing Master •• let them not despise them because they 〈◊〉 brethren, but rather do them service bec ••• they are faithful and beloved, and partakers (with the Servants) of the heaven •• Benefits, 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 the Doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions, and strife 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 thy sel • 1. Tim. 6. 3, 4, 5.

Secondly, For the unbelieving Maste • (for of them Paul speaks in the first ver •• of this 6. of Timothy) Let as many servants, saith he, as be under the yoke, cou •• their own Masters worthy of all honor, th •• the Word of God & his Doctrine be not blasphemed.

Servants living with unbelieving Masters, are greatly engaged to be bot • watchful, faithful, and trusty. Ingaged▪ I say, 1. From the consideration of th • condition of their Master; for, he bein • unbelieving, will have an evil eye upo • thee, and upon thy doings, and so much the more because thou professest: as i • the case of Saul and David, 1. Sam. 18▪ 8, 9, &c.

2. Thou art engaged because of th • profession thou makest of the Word 〈◊〉 God; for by thy profession, thou dost 〈◊〉 both God and his Word before thy M •• ster, and he hath no other wit but to blas • phem them, if thou behave thyself un • worthily. Wherefore Paul bids Tit •• Exhort Servants to be obedient to their own Masters, and to please them well in all things, • ut answering again (not giving par • at • ng answers, or such as are cross or pro • oking) not purloining, but showing all good •• delity, that they may adorn the Doctrine of God our Savior, in all things, Tit. 2. 9, 10.

That Servant, who in an unbelievers • amily, doth his work before God, as God's Ordinance, he shall adorn the Doctrine of God, if not save his Master • y so doing; but if he doth otherwise, • e shall both stumble the Unbeliever, dishonor God, offend the Faithful, and •• ting guilt upon his own Soul.

Thirdly, For the froward Master; • hough I distinguish him from the unbe • iever, yet it is not because he may not be such, but because every unbeliever • oth not properly go under that name. • ow with this froward and peevish fell • ow, thou art to serve as faithfully for • he time thou standest bound, as with • e most pleasant and rational Master in •• e world. Servants, saith Peter, be sub ••• t to your Masters, with all fear, not only to the good and gentle, but also to the •• ward, 1 Pet. 2. 18. And if thy peev •• Master will still be froward, either 〈◊〉 of spite to thy Religion, or because he 〈◊〉 without reason concerning thy labo •• (thou to the utmost of thy power labou •• ing faithfully) God then reckoneth the •• a sufferer for well doing, as truly, as 〈◊〉 thou wast called upon the stage of th • world before men, for the matters of th • Faith. Wherefore Peter adds this 〈◊〉 couragement to Servants, to the exho •• tation he gave them before, This is tha • worthy, saith he, if a man for Conscien • toward God endureth grief, suffering wro •• fully; for what glory is it, if when ye be bu • feted for your faults you take it patiently▪ but if when you do well, and suffer for it, 〈◊〉 take it patiently, this is acceptable wit • God, 1 Pet. 2. 19, 20.

Wherefore be comforted concerni •• thy condition, with considering, that G •• looks upon thee, as on Jacob in the fa ••• lie of Laban; & will right all thy wrong and recompense thee for thy faith ••• wise, and godly Behaviour, before, 〈◊〉 the service of thy froward Master.

Wherefore be patient, I say, and abound 〈◊〉 thy faithfulness in thy place and cal •• g, till God make a way for thy escape •• om this place; and when thou mayest 〈◊〉 made free, use it rather, 1 Cor. 7. 21.

Of Neighbors each to other.

Having thus in few words shown you •• at is duty under your several Relati •• s, I shall now at last speak, in a word 〈◊〉 two, touching Good Neighbourhood, and •• en draw towards a conclusion.

Touching Neighbourhood, there are •• ese things to be considered, and pra •• ised, if thou wilt be found in the pra •• ical part of Good Neighbourhood.

First, Thou must be of a good & sound • onversation in thy own family, place and ••• tion, showing to all, the power that the Gospel and the things of another World •• th in thy heart, that ye may be blame •• and harmless, the Sons of God, without • uke in the midst of a crooked and perverse •• tion, among whom ye shine as lights in 〈◊〉 World, Phil. 2. 15, 16.

Secondly, As persons must be of 〈◊〉 behavior at home, that will be go •• neighbors, so they must be full of co •• tesie and charity to them that have 〈◊〉 about them, Luke, 10. 36, 37.

Right good Neighbourhood, is 〈◊〉 men readily to communicate, as of the spirituals, so of their temporalities, 〈◊〉 food, raiment, and help to those that ha •• need, to be giving to the poor as th •• seest them go by thee, or to inquire a •• there their condition, and according 〈◊〉 thy capacity to send unto them, Job 3 • ▪ 15, 16, 17, 18, 19, 20.

Thirdly, Thou must be always humble and meek among them, as also Gra • and Gracious, not light and frothy, 〈◊〉 by thy words and carriage, ministri • Grace to the hearers, Ephes. 4. 29.

Thus also Job honored God amo •• his Neighbors, Job 30. 6, 7, 8, 9, 1 • ▪ 11.

Fourthly, Thy wisdom will be, right • to discountenance sin, and to repro • thy neighbor for the same, Levite. 1 • ▪ 17. denying thyself in some things, 〈◊〉 〈◊〉 preventing an injury to thy Neigh •• ur, that thou mayest please him for his •• ification, Rom. 15. 2.

Fifthly, If thou wouldst be a good neigh ••• r, take heed of thy tongue upon two •• counts.

• 1. That thou with it give no offensive •• guage to thy Neighbor, to the pro •• king of him to anger: bear much, put • wrongs, and say little: It is an honor 〈◊〉 a man to cease from strife: but every 〈◊〉 will be meddling, Prov. 20. 3. And a •• in, He loveth transgression that loveth • ife, Prov. 17. 19.

And as thou shouldst take heed that •• ou be not be original of contention 〈◊〉 anger, so also take heed that thou be 〈◊〉 an instrument to beget it, between •• ties, by a tale-bearing and gossopping • it: He that passeth by, and meddleth with 〈◊〉 belonging not to him, is like one that •• th a Dog by the ears. As coals are to •• ning coals, and wood to fire; so is a con •• ious man to kindle strife, Prov. 26. 17,

I do observe two things very odious in many Professors; the one is a 〈◊〉 strong and stiff-necked spirit, that 〈◊〉 have its own way: and the other i • great deal of tattling and talk about •• ligion, but a very little, if anything • those Christian deeds that carry in 〈◊〉 the cross of a Christian in the doing 〈◊〉 of, and profit to my Neighbors.

1. When I say a head-strong, and 〈◊〉 necked spirit, I mean they are for pl •• sing themselves, and their own fanc •• in things of no weight, though their • doing, be as the very slaughter-knif • the weak Conscience of a Brother • Neighbor. Now this is base: a Ch •• stian in all such things, as intrench 〈◊〉 the matters of Faith and Worship, sho •• be full of Self-denial, and seek to ple •• others rather than themselves; give • none offense to the Jew, nor to the Greek▪ to the Church of God; not seeking their 〈◊〉 profit, but the profit of many, that they 〈◊〉 be saved, 1 Cor. 10. 32, 33.

And the second is as bad, to wit, 〈◊〉 Professors are great pratlers, and ta •• ers, and disputers, but do little of 〈◊〉 • hing that bespeaketh Love to the Poor, • r 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 Religi • n: Pure Religion, and undefilled before God, and the Father, is this, to visit the fa • herless and widows in their affliction, and to keep thyself unspotted from the World, • am. 1. 27. Again, If a Brother or a Si •• er be destitute of daily food, and one of you • ay unto them, depart in peace, be warmed • nd filled (which are very fine words) yet • f you give them not those things that are ne • essary to the body, what doth it profit? Jam. • 2. 15, 16.

Now then, before I go any further, I will hear take an occasion to touch a little upon those sins that are so rife in many Professors in this day; and they •• re Covetousness, Pride, and Uncleanness; 〈◊〉 would speak a word to them in this place the rather, because they are they which spoil both Christian Brother- • ood, and civil Neighbourhood, in too • reat a measure.

First for Covetousness.

1. Covetousness, it is all one wi •• Desire; he that desires, covets, wh • there the thing he desires be evil 〈◊〉 good. Wherefore that which is called coveting in Exod. 20. 17. is called desire in Deut. 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 it • call, as I may say, both to move, and act: as was said before, the Apostle had not known sin, except the Law had said, Thou shalt not desire, or covet: for • where there is no desire to sin, there appears no sin.

3. Therefore Covetousness carrieth in it every sin (we speak of sins against th • second Table) even as a Serpent carri • eth her young ones in her belly. This the Scripture affirms, where it saith, Thou shalt not covet thy Neighbors wife, nor his man-servant, nor his maid-servant, • nor his Ox, nor his Ass, nor anything that 〈◊〉 is thy Neighbors, Exod. 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 Conversation among men, wherever they are harboured.

First, 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 you have; for he hath said, I will never leave thee, nor forsake thee, Heb. 13. 5.

Secondly, It is covetousness in the Seller, that puts him to say of his traffick, 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 Cor. 6. 7, 8. and that which Solomon condemns, Prov. 20. 14.

Thirdly, It is thorough 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.

Fourthly, 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, Luk. 14. 18, 19, 20.

Fifthly, 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.

Sixthly, 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 loath 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 thy 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 then to thy Neighbor, Go, and come again tomorrow, and I will give, when thou hast it by thee, Prov. 3. 27, 28.

Seventhly, It argueth a greedy mind also, when after men have cast in their minds at the first what to give, they then from that will be pinching, and cliping, and taking away; whereas the holy Ghost saith, Everyone, as he purposeth in his heart, so let him give, not grudgingly, nor of necessity; for God loveth a cheerful giver, 2 Cor. 9. 7.

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 spe •• 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 he shall stand, Isa. 32. 6, 8.

Now then, to dissuade all from this poisonous Sin, observe that above all sins, in the New Testament, this is called Idolatry, Ephes. 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 adultrous thoughts, infect the heart by the talking of it, Ephes. 5. 3.

Quest. But why is Covetousness called Idolatry?

Answ. 1. Because it engageth the very heart of a 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, Ezek. 33. 31. Phil. 3. 18, 19. Col. 3. 1, 2, 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 forfake God, The Fountain of living water, and causeth him to hew to himself cisterns, broken cisterns, which can hold no water, Jer. 2. 11, 12, 13. For,

2. It rejecteth the care, government, and providence of God towards us, and causeth us to make of our own care and industry, a god; to whom, instead of God, we fly continually, both for the keeping that we have, and for getting more.

This was Israel's Idolatry of old, and the original of all her idolatrous practices, Hos. 2. 5. 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 waters, my wool, and my flax, my oil, and my drink.

3. It disalloweth of God's way of disposing his Creatures, and would have them ordered and disposed of otherwise then his heavenly Wisdom seeth meet: and hence ariseth all those 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 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, Mat. 19. 16, 17, 18, 19, 20, 21, 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 hearts desire, and blesseth the covetous, whom the Lord abhorreth, Psal. 10. 3.

Now the way to remedy this disease, it 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, 12, 13.

I come in the second place to speak a word of Pride, and loftiness of heart and life.

Of Pride.

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 inormities, Fornications, Adulteries, Lasciviousness, Murders, Deceit, &c. Mark 7. 21, 22, 23. and showeth it self in these following particulars.

First, 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, Jam. 2. 1, 2, 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.

Secondly, It argueth pride of heart, when men will not deny themselves in things that they may, for the good and profit of their Neighbors. And it argueth now, that pride is 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, Obad. 12. 13, 14, 15.

Thirdly, 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, my soul shall weep in secret for your Pride, &c. Jer. 13. 15, 16, 17. So also in Hosea, They will not frame their doing to turn unto their God; for the spirit of whoredoms is in the midst of them; they have not known the Lord; and the pride of Israel doth testify to his face, &c. Hos. 5. 4, 5.

This argueth great senselessness of God, and a heart greatly out of frame.

Fourthly, 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 glorying in men, 1 Cor. 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 Cor. 2. 5.

Fifthly, 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, Psal. 10. 4.

Sixthly, It argueth pride of heart, when persons are tickled with the thoughts of their own praise, and 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 holiness of mind, let each esteem others better than themselves, Phil. 2. 3. Gal. 5. 26.

Pride also there is in the outward carriage, behavior 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 light-headed fool bringeth into the world. As God speaketh of the Daughters of Zion, They walk with stretched-out necks, wanton eyes, mincing as they go, and making a tinkling with their feet, Isa. 3. 16. A very unhansome carriage for a people that profess Godliness, and that use to come before God to confess their sins, and to bemove 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 letest 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 Butter-fly: 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 gate, thy 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 Sepulcher; 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? A high look, a proud heart, and the plowing of the wicked, is sin, Prov. 21. 4. Pride is the ring-leader of the seven abominations that the Wise man nameth, Prov. 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 filthiness, I mentioned before Mark 7. 21, 22. of which sin I observe two things.

First, 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. Rom. 1. 29. 1 Cor. 6. 9. Gal. 5. 19. Ephes. 5. 3 1 Thes. 4. 3, 4, 5. Heb. 12. 16. Jam. 2. 11. 1 Pet. 2. 11. 2 Pet. 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 at all occasions, to break the Law of God.

Secondly, 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 already committed Adultery with her in his heart, Mat. 5. 28.

This sin of uncleanness, I say, is a very taking sin, it is natural above all sins to mankind; and as it is most natural, so it wanteth not tempting occasions, having objects for to look on in every corner: wherefore there is need of a double and trible 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 dishonor, and our own discomfort.

There are these three things which discover a man or woman too much inclining to the uncleanness of their own heart.

The first is a wanton eye, or an eye that doth secretly effect 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 Pet. 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 younger women to walk as becomes the Gospel, • e bids him do it with all Purity: as who should say, take heed that while thou instructest them to holiness, thou thyself be not corrupted with the lust of thy eye, 1 Tim. 5. 1, 2.

Oh! 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 seventh of the Proverbs, had; or such as they in Peter, who allured, through the lust if the flesh, through much wantonness, those who were clean escaped from them, who live in error, 2 Pet. 2. 18. Out of the abun • ance 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, Ephes. 5. 3. Mark: let it not be once named. This implies, that the lusts of uncleanness are devilishly taking; 〈◊〉 will both take the heart with eyes 〈◊〉 tongue; Let it not be once named amo •• you, &c.

Thirdly, Another thing that bespea •• a man or a woman inclining to wantonness & uncleanness, it is an adornin • themselves in light and wanton Appar •• The attire of an Harlot is too frequentl • in our day, the attire of Professors; 〈◊〉 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 no • Whores, &c. in their hearts, I know n •• what to say. Doth a wanton eye argue shamfacedness? doth wanton talk argue chastity? and doth immodest apparel with stretched-out necks, naked breasts a made speech, and mincing gates, &c. argue mortification of lusts?

If any say that these things may argue pride as well as carnal lusts. We •• but why are they proud? is it not 〈◊〉 trick up the body? And why do they 〈◊〉 pride trick up the body, if it be no • 〈◊〉 provoke both themselves and others 〈◊〉 lusts: God knoweth their hearts without their outsides; and we know their hearts by their outsides.

My Friends, I am hear treating of Good Works, and persuading you to fly those things that are henderances 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 〈◊〉 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 we •• behaveth himself in the sight of God and if so dim a light as is in man, 〈◊〉 justly count thee as a transgressor, 〈◊〉 shall thy sins be hid from Him, whose ey •• lids try the Children of men? Psal. 11. 〈◊〉 .

'It is true, Faith without works justifies us before God: yet that Faith th • is alone, will be found to leave us sin • in the sight both of God and man, Rom • 28. & 4. 5. Jam. 2. 18. And though th • addest nothing to that which saveth th • by what thou canst do, yet thy righteousness may profit the Son of man, 〈◊〉 also saith the Text; but if thou shalt 〈◊〉 so careless as to say, what care I for bei •• righteous to profit others; I tell thee that the love of God is not in thee, J •• 35. 18. 1 Joh 3. 17. 1 Cor. 13. 1, 2, 3.

Walk therefore in God's ways, and 〈◊〉 them, for this is your wisdom and y •• understanding in the sight of the N •• ons, which shall hear of all these statut • and say, This great Nation is a wise 〈◊〉 understanding People, Deut. 4. 6.

The Third Observation.

Every Believer should not only take •• ed that their works be good, and so for 〈◊〉 present do them, but should careful •• study to maintain them; that is, to •• ep in a continual exercise of them.

It is an easier matter to begin to do • od, than it is to continue therein: and 〈◊〉 reason is, there is not so much of 〈◊〉 Christians cross in the beginning of a • ork, as there is in a continual, hearty, •• nscientious practice thereof. There ••• e Christians have need, as to be pres ••• to do good, so to continue the work; • an by nature, is rather a hearer than a • er, Athenian like, continually listing after some new thing; seeing ma • y things, but observing nothing, Acts, 〈◊〉 20, Isa. 42. 20. It is observable, that • er Christ had divided his hearers into •• u parts, he condemned three of them 〈◊〉 fruitless hearers, Luke, 8. 5, 6, 7, 8. • h! it is hard continuing believing, con •• nuing loving, continuing resisting all that opposeth: we are subject to be we • ry of well-doing, Gal. 6. 9. to pluck o • right eyes, to cut of right hands 〈◊〉 right feet, is no pleasant thing to flee •• and blood; and yet none but these sh •• have the Promise of Life, because no • but these will be found to have the effectual work of God's Grace in their soul • If ye continue in my Word, then are you 〈◊〉 Disciples [indeed] Mat. 18. 8, 9. & 24. 〈◊〉 John 8. 31. And hence it is that you 〈◊〉 so many ifs in the Scripture about me • happiness; as if you be Sons, then He •• and if you continue in the Faith; and we hold the beginning of our confiden • steadfast to the end, Rom. 8. 17. Col. 1. 2 • Heb. 3. 14. not that their continuing the way of God is the cause of the 〈◊〉 being right, but the work being right ca • seth the continuance therein: As 〈◊〉 saith in another place, They went out 〈◊〉 us, because they were not of us; for had 〈◊〉 been of us, [no doubt] saith he, they 〈◊〉 have continued with us, 1 John 2. 19.

But I say, where the work of God 〈◊〉 deed is savingly begun, even there 〈◊〉 , corruption, and the body of death • oppose it: Therefore should Christi •• s take heed, and look that against these •• posites, they maintain a continual •• urse of Good Works among men.

Besides, as there is that in our own •• wels that opposeth goodness, so there is 〈◊〉 Tempter, the wicked one, both to •• imate these lusts, and to join with •• em in every assault against every ap •• rance of God in our souls. And hence • is that he is called the Devil, the Ene •• , the Destroyer, and him that seeks con •• nually to devour us, 1 Pet. 5. 8.

I need say no more but this, He that • ill walk like a Christian indeed, as he • all find it is requisite, that he continue 〈◊〉 Good Works; so his continuing there •• , will be opposed: if therefore he will •• ntinue therein, he must make it his •• finess, to study how to oppose those • at oppose such a life, that he may con •• new therein.

Now then to help in this, here fitly •• mes in the last Observation; to wit, 〈◊〉 That the best way both to provoke our selves and others to Good Works, it 〈◊〉 be often affirming to others, The Doc ••• of Justification by Grace, and to believe • ourselves. This is a faithful Saying 〈◊〉 these things I will that thou affirm const ••• lie, that those which have believed in 〈◊〉 might be careful to maintain Good Work ••

I told you before, that Good Works 〈◊〉 flow from Faith: and now I tell 〈◊〉 that the best way to be fruitful in th •• is to be much in the exercise of the ••• ctrine of Justification by Grace; and 〈◊〉 both agree: for as Faith animate • Good Works, so the Doctrine of Grace ••• mates Faith: Wherefore, the way t • rich in Good Works, it is to be ric • Faith; and the way to be rich in Fa •• is to be conscientiously affirming the ••• ctrine of Grace to others, and believing 〈◊〉 ourselves.

First, To be constantly affirming i • others. Thus Paul tells Timothy, th •• he put the Brethren in mind of the Tr •• of the Gospel, he himself should not ••• lie be a good Minister of Christ, but sh ••• be nourished up in the words of Faith 〈◊〉 of good Doctrine, 1 Tim. 4. 6.

It is the Ordinance of God, that Chri ••• ans should be often asserting the things 〈◊〉 God each to others; and that by their 〈◊〉 doing, they should edify one ano ••• r, Heb. 10. 24, 25. 1 Thes. 5. 11.

The Doctrine of the Gospel is like the 〈◊〉 , and the small Rain, that distilleth • n the tender grass, wherewith it doth • rish, and is kept green, Deut. 32. 1 • Christians are like the several flowers 〈◊〉 Garden, that have upon each of them 〈◊〉 Dew of Heaven, which being sha •• with the Wind, they let fall their 〈◊〉 at each others roots, whereby they 〈◊〉 jointly nourished, and become nou • ers of one another.

For Christians to commune savorily of 〈◊〉 's matters one with another, it is as • hey opened to each others Nostrils •• es of perfume. Saith Paul to the •• rch at Rome, I long to see you, that I 〈◊〉 impart unto you some spiritual Gift, to • nd you may be established; that is, that 〈◊〉 be comforted together with you, by the •• all Faith both of you and me, Rom 1. •• 2.

Christians should be often affirm ••• the Doctrine of Grace, and Justification 〈◊〉 it, one to another.

Secondly, As they should be thus do • ing, so they should live in the power of i • themselves; they should by Faith suc • and drink in this Doctrine, as the goo • ground receiveth the Rain; which bein • done, forthwith there is proclaimed G •• Works. Paul to the Colossians saith th •• We give thanks to God, and the Father our Lord Jesus Christ, praying always f •• you, since we heard of your Faith in the L •• Jesus, and love to all the Saints: 〈◊〉 the hope which is laid up in Heaven for y •• whereof ye heard before in the Word of 〈◊〉 Truth of the Gospel, which is come un •• you, as it is also in all the World, and brin •• eth forth fruit as it doth also in you. 〈◊〉 how long ago? Why, since the day ye h •• it, saith he, and knew the Grace of God Truth, Col. 1. 3, 4, 5, 6.

Apples and Flowers are not made the Gardner, but are an effect of 〈◊〉 planting and watering: plant in the ••• ner good Doctrine, and let it be wa ••• d 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 • ll his benefits over to them; by which free gift the sinner is made righteous be • ore God; and because he is so, there • ore there is infused a principle of Grace * • nto the heart, whereby it is both quick • ed, and bringeth forth fruit * Rom. 3. • 1, 22, 23, 24, 25. 1 Cor. 1. 30. 2 Cor. 5. • 1. * John 1. 16.

Now then, seeing Good Works do flow • om Faith, and seeing Faith is nourished 〈◊〉 an affirming of the Doctrine of the • ospel, &c. take here these few Consi • rations from the Doctrine of the Gos •• l, for the support of thy Faith, that • ou mayest be indeed fruitful and rich 〈◊〉 Good Works.

First, The whole Bible was given for 〈◊〉 very end, that thou shouldst both believe this Doctrine, and live in th • comfort and sweetness of it: For wha • soever things was written afore-time, w •• written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4. John 20. 31.

Secondly, That therefore every Promise in the Bible is thine, to strengthen, quicken, and encourage thy heart in believing.

Thirdly, Consider that there is nothing that thou dost, can so please God as believing: The Lord takes pleasure in though • that fear him, in them that hope in his me • cy, Psal. 147. 11.

They please him, because they imbrac • his Righteousness, &c.

Fourthly, Consider that all the with drawings of God from thee, are not f •• the weakening, but for the trial of th • faith; and also, that whatever he su • fereth Satan, or thy own heart, to do, 〈◊〉 is not to weaken Faith, Job 23. 8, 9, • 1 Pet. 1. 7.

Fifthly, Consider, that believing • that which will keep in thy view 〈◊〉 things of Heaven, and Glory; and that • t which the Devil will be discouraged, sin weakened, and thy heart quickened and sweetened, Heb. 11. 27. Jam. 4. 7. 1 Pet. 5. 9. Ephes. 6. 16. Rom. 15. 13.

Lastly, By believing, the Love 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 for all these things, either in God, or thee, that doth accompany Salvation, 2 Cor. 2. 14. Psal. 103. 1, 2, 3, 4.

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 secondly, For as much as there is body of Death and Sin in everyone that hath the Grace of God in this world; and because this body of death will be even opposing that which is good, as the • postle saith, Rom. 7. 21. therefore take these few particulars further, for the suppo • sing that which will hinder a fruitful life.

• Keep a continual wa • th 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 labor 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 pu • poses; take heed, then, that thou do not •• sten to that at any time, but deny, though with much struggling, the workings of 〈◊〉 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 •• ked and bare before the eyes of Him w •• whom we have to do, Heb. 4. 13.

3. If thou deny to do that good whic • thou oughtest, with what thy God 〈◊〉 given thee; then consider, that though • 〈◊〉 love thy soul, yet he can chastise; 〈◊〉 thy • inward man with such troubles, 〈◊〉 thy life shall be restless and comfort •• 2dly. And can also so blow upon thy 〈◊〉 ward man, that all thou gettest, sh •• put in a Bag with holes, Psal. 89. 31, •• 33. Hag. 1. 6.

And set the case he should license but one Theef among thy Substance, or one spark of Fire among thy Barns, how quickly might that be spent ill, and against thy will, which thou shouldst 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 Judge. 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 you present your bodies a living Sacrifice to God, holy, acceptable, which is your reasonable service, Rom. 12. 1. See Mat. 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) and 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 savor, and as lifeless as a sounding Brass, and a tinkling Cymbal, Joh. 15. Mat. 5. 13. 1 Cor. 13. 1, 2. For, say they, show us your faith by your works, for we cannot see your hearts, Jam. 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, 32, 33, 34.

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 never 〈◊〉 moved: The Righteous shall be had in eve • lasting remembrance, Heb. 10. 24. Job 29. 11. Psal. 112. 6.

6. Again, the heart that is fullest of Good Works, hath in it 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, for the Devil, your adversary, goeth about like a roaring Lyon, seeking whom he may devour, 1 Pet. 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 • hese 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 Savior Jesus Christ, 2 Pet. 1. 5, 6, 7, 8, 9, 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 up, 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 13. 7.

Lastly, Consider, to provoke thee to Good Works, thou shalt have of God, when thou comest to Glory, a reward for every thing 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, nor 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. Mat. 10. 42.

For this light affliction (and so all other pieces of self-denial) which is but for a moment, worketh out 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 then Salvation; thy Salvation thou hast freely by Grace through Christ, without works, Ephes. 2. 8, 9, 10. but now being justified and saved, and as the fruits hereof, reviewed by the holy Ghost; after this, I say, thou shalt be rewarded for every work that proves good; For God is not unrighteous to forget your works and labor of love, which you have shown to his Name, in that you have ministered to his 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 honor of his Kingdom, Heb. 11. 25, 26, 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 First, 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 tipped 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 reputeth thee still but wicked, though thou comest and goest to the place of the Holy, Jam. 2. 19, 20. Job 11. 20. 1 Cor. 13. 1, 2, 3.

Secondly, Therefore all thy joy and comfort must needs fall short of saving comfort, and so leave thee in the su •• notwithstanding; thy joy is the joy 〈◊〉 the * Pharisees, and thy gladness as th •• of * Herod; and the longest time it can last, it is but a Scripture * moment * Joh. 5. 33. * Mark 6. 20. * 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 currant Coin: Thus, if a man think himself to be something, when he is nothing, he deceiveth or disappoints himself, Gal. 6. 3.

Thirdly, 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 befall 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 pat • of all that forget God, and the Hypocrite • hope shall perish; whose hope shall be cut off, and whose trust shall be the Spiders web; though he lean upon his house, it shall not stand, he shall hold it fast, but it shall not endure, Mat. 25. 1, 2, 3, 4, 5, 6, 7, 8, 9. Luke 13. 25, 26, 27, 28. Job 8. 13, 14, 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 Christ Jesus neither Circumcision availeth anything, nor Uncircumcision, but Faith which worketh by Love: Let no man therefore deceive you with vain words, for because of these things, cometh the wrath of God upon the Children of unbelief: For the Earth that 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 Briars and Thorns, is [rejected] and is nigh unto cursing, whose • nd is to be burned, Gal. 5. 6. Ephes. 5. 3, 4, 5, 6. Heb. 6. 7, 8.

To Conclude.

If thou yet, notwistanding wh • hath been said, dost remain a Bac •• slider.

First, Then remember that though • must die; and remember also, th • when the Terrors of God, • Death, and a Backslidden hear • meet together, there will be s • work in that Soul; this is the m • who hangeth tilting over the mou • of Hell, while Death is cutting t • thread of his life.

Secondly, Remember, that thou • God doth sometimes, yea, often • receive Backsliders, yet it is n • always so: Some draw back 〈◊〉 • erdition, for because they have • ung up God, and would none of • im, he in Justice flings up them • nd their Souls forever, Prov. 1. 24, • 5, 26, 27, 28.

I have observed, that sometimes God, as it were in revenge for in • ry done him, doth snatch away • oules in the very nick of their • acksliding; as he served Lot's • ife when he turned her into a Pil • r of Salt, even while she was • oking over her shoulder to So • om, Gen. 19. 26. an example that • very Backslider should remember • ith astonishment, Luke 17. 32.

Thus have I in few words, writ • en to you (before I die) a word 〈◊〉 provoke you to Faith and Holi • ess, because I desire that you may • ave the Life that is laid up for all them that believe in the Lord Jesus, and love one anothe • when I am deceased; though there • I shall rest from my labors, an • be in Paradise, as through Grac • I comfortably believe, yet it is no • there, but here, I must do yo • good; wherefore I not knowin • the shortness of my life, nor th • hindrance that hereafter I ma • have of serving my God and you • I have taken this opportunity t • present these few lines unto you fo • your edification.