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Post by Admin on Aug 16, 2024 20:23:07 GMT -5
THE EPISTLE TO THE READER
Courteous Reader, Having formerly writ some small matter touching the doctrine of faith, as justification by grace through the faith of Christ's blood, &c., I do here, as the second to that doctrine, present thee with a few lines touching good works, that I might, as at first I showed thee the good and glory of the one, so now show thee the beauty and excellency of the other: for though we are justified freely by grace through Christ before God (Rom 3:24, &c.); yet we are justified before men by our works (James 2:18): nay, a life of holiness flowing from faith in us that are saved by grace, it doth justify that grace before the world, that justifies us before God (2 Cor 6:1, 3; 9:12,
13; 1 Peter 2:11, 12).
I have not here only in general treated of this doctrine of good works, but particularly, after some discourse about works flowing from faith, and what makes it truly and gospely good, I discourse of them as we stand under our several relations in this world among men.
As, The duty of the master of a family: Of the husband to his wife; and of hers to him: Of the duty of parents to their children; and of children to their parents: Of masters also to their servants; and of the servant again to his master: with a brief touch upon good neighborhood; and a discovery of covetousness, pride, and uncleanness, which are great obstructions to a truly gospel conversation.
I know there are many that have treated of good works in large and learned discourses; but I doubt all have not so gospelized their discourses as becomes them, and as the doctrine of the grace of God
calleth for. However, I thought it my duty to add this discourse to all that are past; and that for these reasons.
1. To take away those aspersions that the adversaries cast upon our doctrine—as also in the days of Paul—that because we preach justification without works of the law; therefore they pretend we plead for looseness of life: 'whose damnation is just' (Rom 3:8).
2. Because, though there be much discourse about works in general, yet a particular discourse of them, as before is touched, is too much neglected; and by this means every one too much left at uncertainties (as from them) of their several works under their particular relations; which I think is one reason of that disorder in families and places where God's people live; to their shame, and the dishonor of God.
3. Because these few books that do particularly treat thus of good works, are, I think, now so scarce, or so big, that but few have them, and few buy them, if they may be had, especially our new converts,
for whose sakes principally this short discourse is intended; and indeed, this is one reason of my brevity, that the price might neither be burdensome, nor the reading long and tedious. Multitude of
words drown the memory; and an exhortation in few words may yet be so full, that the reader may find that in one side of a sheet, which some are forced to hunt for in a whole book. The Lord teach us this
wisdom.
4. I have written this book, to show that I bear a fellow-testimony and witness, with all that know God, of the operation that grace hath, and will have, in the heart that hath savingly received it.
Lastly, I have thus written, because it is amiable and pleasant to God, when Christians keep their rank, relation, and station, doing all as becometh their quality and calling. When Christians stand every one in their places, and do the work of their relations, then they are like the flowers in the garden, that stand and grow where the gardener hath planted them, and then they shall both honor the garden in which they are planted, and the gardener that hath so disposed of them. From the hyssop in the wall, to the cedar in Lebanon, their fruit is their glory. 3 And seeing the stock into which we are planted, is the fruitfullest stock, the sap conveyed thereout the fruitfullest sap, and the dresser of our souls the wisest husbandman, (John 15:1) how contrary to nature, to example, and expectation, should we be, if we should not be rich in good works!
Wherefore take heed of being painted fire, wherein is no warmth; and painted flowers, which retain no smell; and of being painted trees, whereon is no fruit. 'Whoso boasteth himself of a false gift, is
like clouds and wind without rain' (Prov 25:14). Farewell.
The Lord be with thy spirit, that thou mayest profit for time to come.
J. BUNYAN.
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Post by Admin on Aug 16, 2024 20:39:17 GMT -5
CHRISTIAN BEHAVIOR
'THAT BEING JUSTIFIED BY HIS GRACE, WE SHOULD BE MADE HEIRS ACCORDING TO THE HOPE OF ETERNAL
LIFE. THIS IS A FAITHFUL SAYING, AND THESE THINGS I WILL THAT THOU AFFIRM CONSTANTLY, THAT THEY
WHICH HAVE BELIEVED IN GOD MIGHT BE CAREFUL TO MAINTAIN GOOD WORKS. THESE THINGS ARE GOOD AND
PROFITABLE UNTO MEN.'—TITUS 3:7, 8.
I shall not at this time discourse of every particular at large included in these words; but shall briefly fall upon those things that I judge most necessary for the people of God. Neither shall I need to make any great preamble to the words for their explication; they themselves being plain, and without that ambiguity that calleth forsuch a thing; the general scope being this,
THAT THEY WHICH HAVE BELIEVED IN GOD SHOULD BE CAREFUL TO MAINTAIN GOOD WORKS.
But yet, to prosecute what I intend, with what clearness I may, I shall in a word or two make way for what is to be the main of this book. 'This is a faithful saying.' This; Which? Why, that which goes before, namely, 'That being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and these things I will that thou affirm constantly.'
Why so? Why, 'That they which have believed in God, might be careful to maintain good works.' The meaning is, that the way to provoke others to good works, is constantly—in the evidence and
demonstration of the spirit—to show them the certainty of their [these believers] being by grace made heirs of eternal life.
From this scripture, therefore, I do gather these things observable.
FIRST, That good works do flow from faith. Yea,
SECOND, That every one that believeth should be careful that their works be good.
THIRD, That every believer should not only be careful that their works be good, and for the present do them, but should also be careful to maintain them; that is, they should carefully study to keep
in a constant course of good works.
FOURTH, and lastly, That the best way to provoke both ourselves and others to this work, it is to be often affirming to others the doctrine of justification by grace, and to believe it ourselves: 'This is a faithful saying, and these things I will,' saith Paul, 'that thou affirm constantly, that they which have believed in God might be careful to maintain good works.'
FIRST—.I begin with the first. That good works do flow from faith.
This is evident divers ways
First, From the impossibility of their flowing from any other thing; they must either flow from faith, or not at all: 'For whatsoever is not of faith, is sin' (Rom 14:23). And again, 'Without faith it is impossible to please him' (Heb 11:6). Every man by nature, before faith, is an evil and a corrupt tree; and a corrupt tree cannot bring forth good fruit: 'Do men gather grapes of thorns, or figs of thistles?' (Matt 7:16,17). Now a man is made good by faith, and by that bringeth forth the fruits that are acceptable to God (Heb 11:4; Col 1:4–6).
Wherefore sinners, before faith, are compared to the wilderness, whose fruits are briars and thorns; and whose hearts are the habitation of dragons; that is, of devils (Isa 35:6, 7; Heb 6:7, 8).
And hence again it is, that they are said to be Godless, Christless, Spiritless, faithless, hopeless; without the covenant of grace, without strength; enemies in their minds by wicked works, and possessed by the spirit of wickedness, as a castle by a conqueror (Eph 2:12; Jude 19; 2 Thess 3:2; Col 1:21; Luke 11:21).
Now, these things being thus, it is impossible that all the men under heaven, that are unconverted, should be able to bring forth one work rightly good; even as impossible, as for all the briars and thorns under heaven to bring forth one cluster of grapes, or one bunch of figs; for indeed they want the qualification. A thorn bringeth not forth figs, because it wants the nature of the fig-tree; and so doth the bramble the nature of the vine. Good works must come from a good heart. Now, this the unbeliever wants, because he wants faith; for it is that which purifies the heart (Luke 6:45; Acts 15:9).
Good works must come from love to the Lord Jesus; but this the unbeliever wants also, because he wants faith: For faith 'worketh by love,' and by that means doth good (Gal 5:6).
And hence again it is, that though the carnal man doth never so much which he calleth good, yet it is rejected, slighted, and turned as dirt in his face again; his prayers are abominable (Prov 15:8), his
ploughing is sin (Prov 21:4), and all his righteousness as menstruous rags (Isa 64:6).
Thus you see that without faith there are no good works. Now then, to show you that they flow from faith: and that, For that FAITH is a principle of life, by which a Christian lives (Gal 2:19, 20), a principle of motion, by which it walks towards heaven in the way of holiness (Rom 4:12; 2 Cor 5:7). It is also a principle of strength, by which the soul opposes its lust, the devil, and this world, and overcomes them.
'This is the victory, even our faith' (1 John 5:4, 5) Faith, in the heart of a Christian, is like the salt that was thrown into the corrupt fountain, that made the naughty waters good, and the barren land
fruitful (2 Kings 2:19–22). Faith, when it is wrought in the heart, is like leaven hid in the meal, (Matt 13:33) or like perfume that lights upon stinking leather, turning the smell of the leather into the savor of the perfume; faith being then planted in the heart, and having its natural inclination to holiness. Hence it is that there follows an alteration of the life and conversation, and so bringeth forth fruit accordingly. 'A good man out of the good treasure of his heart bringeth forth that which is good' (Luke 6:45). Which treasure, I say,is this faith (James 2:5; 1Peter 1:7). And therefore it is that faith is called the faith according to godliness,'(Titus 1:1) and the most holyfaith' (Jude 20).
Second, Good works must needs flow from faith, or no way; because that alone carries in it an argument sufficiently prevalent to win upon our natures, to make them comply with holiness.
Faith shows us that God loveth us, that he forgives us our sins, that he accounts us for his children, having freely justified us through the blood of his Son (Rom 3:24, 25; 4; Heb 11:13; 1 Peter 1:8).
Faith receives the promise, embraces it, and comforts the soul unspeakably with it.
Faith is so great an artist in arguing and reasoning with the soul, that it will bring over the hardest heart that it hath to deal with. It will bring to my remembrance at once, both my vileness against God, and his goodness towards me; it will show me, that though I deserve not to breathe in the air, yet that God will have me an heir of glory.
Now, there is no argument greater than this. This will make a man run through ten thousand difficulties, to answer God, though he never can, for the grace he hath bestowed on him.
Further, FAITH will show me how distinguishingly this love of God hath set itself upon me; it will show me, that though Esau was Jacob's brother, yet he loved Jacob (Mal 1:2). That though there were
thousands more besides me that were as good as me, yet I must be the man that must be chosen.
Now this, I say, is a marvelous argument, and unspeakably prevailed with the sinner, as saith the apostle: 'For the love of Christ constrained us; because we thus judge, that if one died for all, then
were all dead: And that he died for all; that they which live,' that is, by faith, 'should not henceforth live unto themselves, but unto him which died for them, and rose again' (2 Cor 5:14, 15). 'Love,' saith the wise man, 'is strong as death; Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned' (Song 8:6, 7).
Oh! when the broken, dying, condemned soul, can but see, by faith, the love of a tender-hearted Savior, and also see what he underwent to deliver it from under that death, guilt, and hell, that now it feels and fears; which also it knows it hath most justly and highly deserved; 'Then bless the Lord, O my soul(Psa 103:1,2,3); and 'What shall I render unto the Lord for all his benefits?' (Psa116:1–14).
Thus is faith a prevailing argument to the sinner, whereby he is fetched off from what he was, and constrained to bend and yield to what before he neither would nor could (1 Cor 2:14; Rom 8:7).
And hence it is, that gospel obedience is called 'the obedience of faith,' as well as obedience to the faith (Rom 16:26). For it must be by the faith of Christ in my heart, that I submit to the word of faith in the Bible, otherwise all is to no profit: as saith the apostle, 'The word preached did not profit them, not being mixed with faith in them that heard it' (Heb 4:2). For faith alone can see the reality of what the gospel saith; and so I say, argue over the heart to the embracing of it.
Third, Faith is such a grace, as will represent to the soul all things in their proper colors. It doth not, as doth unbelief and ignorance, show us all things out of order; putting darkness for light, and bitter for sweet; but will set every thing in its proper place before our eyes;
God and Christ shall be with it, the chiefest good, the most lovely and amiable; a heavenly life shall be of greater esteem, and more desirable, than all the treasures of Egypt! Righteousness and
sanctification will be the thing after which it will most vehemently press; because it seeth not only death and damnation as the fruits of sin, but sin also in itself, distinct from the punishment belonging to it, a detestable, horrible, and odious thing (Heb 11:25–27; Phil 3:7– 12; Rom 12:9).
By faith we see that this world hath no abiding in it for us, nor no satisfaction if it were otherwise (Prov 3:35; Heb 11:15, 16; 13:14; 1 Cor 7:9–31). And hence it is, that the people of God have groaned to be gone from hence, into a state that is both sinless and temptation less.
And hence it is again that they have run through so many trials, afflictions, and adversities, even because of that love to holiness of life that faith being in their hearts did prompt them to, by showing them the worth and durableness of that which was good, and the irksomeness and evil of all things else (2 Cor 5:1–8; Heb 11:33–39).
Fourth, Faith lays hold of that which is able to help the soul to bring forth good works: it lays hold of, and engages the strength of Christ, and by that overcomes that which oppresses; 'I can do all
things through Christ which strengthens me' (Phil 4:13).
In a word, a life of holiness and godliness in this world, doth so inseparably follow a principle of faith, that it is both monstrous and ridiculous to suppose the contrary. What, shall not he that hath life have motion! (Gal 2:20). He that hath by faith received the spirit of holiness, shall not he be holy? (Gal 3:2). and he that is called to glory and virtue, shall not he add to his faith virtue? (2 Peter 1:4, 5). We are by faith made good trees, and shall not we bring forth good fruit?
(Luke 6:43). They that believe are created in Christ Jesus unto good works; and God hath, before the world was, ordained that we should walk in them; and shall both our second creation, and God's
foreordination be made frustrate? (Eph 1:4; 2:10). Besides, the children of faith are the children of light, and of the day (1 Thess 5:5).
Lights upon a hill, and candles on a candlestick, and shall not they shine? They are the salt of the earth, shall not they be seasoning? (Matt 5:13–16).
The believer is the alone man, by whom God shows to the world the power of his grace, the operation of his people's faith, &c. The unbelievers read indeed of the power of grace; of the faith, hope,
love, joy, peace, and sanctification of the heart of the Christian; but they feel nothing of that sin-killing operation that is in these things; these are to them as a story of Rome or Spain. Wherefore to show them in others, what they find not in themselves, God worketh faith, hope, love, &c., in a generation that shall serve him; and by them they shall see what they cannot find in themselves; and by this means they shall be convinced, that though sin, and the pleasures of this life, be sweet to them, yet there is a people otherwise minded; even such a people, that do indeed see the glory of that which others read of, and from that sight take pleasure in those things which they are most averse unto. To this, I say, are Christians called; herein is God glorified; hereby are sinners convinced; and by this the world condemned (1 Thess 4:7; 1 Peter 2:12; 3:1; Heb 11:7).
Objection. But if faith doth so naturally cause good works, what then is the reason that God's people find it so hard a matter to be fruitful in good works?
Answer 1. God's people are fruitful in good works according to the proportion of their faith; if they be slender in good works, it is because they are weak in faith. Little faith is like small candles, or
weak fire, which though they shine and have heat; yet but dim shining and small heat, when compared with bigger candles and greater fire. The reason why Sardis had some in it whose works were not perfect before God, it was, because they did not hold fast by faith the word that they had formerly heard and received (Rev 3:1–3).
2. There may be a great mistake in our judging of our own fruitfulness. The soul that indeed is candid and right at heart, is taught by grace to judge itself, though fruitful, yet barren upon two accounts.
(1.) When it compares its life to the mercy bestowed upon it: for when a soul doth indeed consider the greatness and riches of the mercy bestowed upon it, then it must needs cry out, 'O wretched man that I am,' (Rom 7:24) for it seeth itself wonderfully to fall short of a conversation becoming one who hath received so great a benefit.
(2.) It may also judge itself barren, because it falls so far short of that it would attain unto, 'it cannot do the thing that it would' (Gal5:17).
3. The heart of a Christian is naturally very barren; upon which, though the seed of grace, that is the fruitfullest of all seeds, be sown, yet the heart is naturally subject to bring forth weeds (Mat 15:19). Now, to have a good crop from such ground, doth argue the fruitfulness of the seed. Wherefore I conclude upon these three things,
(1.) That the seed of faith is a very fruitful seed, in that it will be fruitful in so barren a soil.
(2.) That faith is not beholden to the heart, but the heart to it, for all its fruitfulness.
(3.) That therefore the way to be a more fruitful Christian, it is to be stronger in believing.
SECOND—Now for the second thing, to wit, That every one that believeth should be careful that their works be good. This follows from what went just before; to wit, That the heart of a Christian is a
heart subject to bring forth weeds.
There is flesh as well as spirit in the best of saints: and as the spirit of grace will be always putting forth something that is good, so the flesh will be putting forth continually that which is evil. 'For the flesh lusts against the Spirit, and the Spirit against the flesh' (Gal 5:17).
Now this considered, is the cause why you find so often in the Scriptures so many items and cautions to the Christians to look to their lives and conversations. As, 'Keep thy heart with all diligence'
(Prov 4:23). 'Watch ye, stand fast in the faith, quit you like men, be strong' (1 Cor 16:13). 'Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth
to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting' (Gal 6:7, 8).
All works are not good that seem to be so. It is one thing for a man's ways to be right in his own eye, and another for them to be right in God's. Often 'that which is highly esteemed among men is
abomination in the sight of God' (Prov 30:12; Luke 16:15).
Seeing corruption is not yet out of our natures, there is a proneness in us to build [even] upon the right foundation, wood, hay, and stubble, instead of gold and silver, and precious stones (1 Cor 3:11–
15). How was both David the king, Nathan the prophet, and Uzza the priest, deceived, touching good works! (1 Chron 17:1–4; 13:9–11).
Peter also, in both his defending his Master in the garden, and in dissuading of him from his sufferings, though both out of love and affection to his Master, was deceived touching good works. (Matt 16:22, 23; John 18:10, 11). Many have miscarried both as to doctrine, worship, and the prosecution of each.
First, For doctrine. Christ tells the Jews, that they taught for the doctrines of God the doctrines and traditions of men (Matt 15:9;
Mark 7:7). As also, saith the apostle, They teach 'things they ought not, for filthy lucre's sake' (Titus 1:11).
Second, Also touching worship, we find how frequently men have mistaken, both for time, place, and matter, with which they worshiped.
1. For time. It hath been that which man hath devised, not which God hath commanded (1 Kings 12:32). They 'change the ordinance,' saith Isaiah, 24:5. They change God's 'judgments into wickedness,' saith
Ezekiel 5:6.
2. For place. When they should have worshiped at Jerusalem, they worshiped at Bethel, at Gilgal and Dan, in gardens, under poplars and elms. (1 Kings 12:26–30; Hosea 4:13–15; Isa 65:2–5).
3. For the matter with which they worshiped. Instead of bringing according to the commandment, they brought the lame, the torn, and the sick; they would sanctify themselves in gardens, with swine's
flesh and mice, when they should have done it at Jerusalem, with bullocks and lambs (Isa 66:17).
Third, Again, touching men's prosecuting their zeal for their worship, &c., that they do think right; how hot hath it been, though with no reason at all? Nebuchadnezzar will have his fiery furnace, and Darius his lions' den for Nonconformists (Dan 3:6; 6:7, &c.) Again, they have persecuted men even to strange cities; have laid traps and snares in every corner, to entrap and to entangle their words; and if they could at any time but kill the persons that dissented from them, they would think they did God good service (Acts 26:11; Luke 11:53, 54; John 19:1, 2). But what need we look so far from home, were it not that I would seal my sayings with truth. We need look no farther to affirm this position, than to the Papists and their companions.
How many have they in all ages hanged, burned, starved, drowned, racked, dismembered, and murdered, both openly and in secret? and all under a pretense of God, his worship, and good works. Thus you
see how wise men and fools, saints and sinners, Christians and heathens, have erred in the business of good works; wherefore everyone should be careful to see that their works BE good.
Now, then, to prevent, if God will, miscarriage in this matter, I shall propound unto you what it is for a work to be rightly good.
First, A good work must have the word for its authority.
Second, It must, as afore was said, flow from faith.
Third, It must be both rightly timed and rightly placed.
Fourth, It must be done willingly, cheerfully, &c.
First, It must have the word for its authority. Zeal without knowledge is like a mettled horse without eyes, or like a sword in a madman's hand; and there is no knowledge where there is not the word: for if they reject the word of the Lord, and act not by that, 'what wisdom is in them?' saith the prophet (Jer 8:9; Isa 8:20). Wherefore see thou have the word for what thou dost.
Second, As there must be the word for the authorizing of what thou dost, so there must be faith, from which it must flow, as I showed you before: 'for whatsoever is not of faith is sin;' and 'without faith it is impossible to please God.' Now, I say, without the word there is no faith, (Rom 10:17, as without faith there is no good, let men's pretense's be what they will.
Third, As it must have these two aforenamed, so also it must have, 1.
Right time; and, 2. Right place.
1. It must be rightly timed. Every work is not to be done at the same time; every time not being convenient for such a work; There is a time for all things, and every thing is beautiful in its time (Eccl 3:11). There is a time to pray, a time to hear, a time to read, a time to confer, a time to meditate, a time to do, and a time to suffer. Now, to be hearing when we should be preaching and doing, that is, yielding active obedience to that under which we ought to suffer, is not good.
Christ was very wary, that both his doings and sufferings were rightly timed (John 2:3, 4; 13:1, 2). And herein we ought to follow his steps.
To be at plough in the field, when I should be hearing the word, is not good; and to be talking abroad, when I should be instructing my family at home, is as bad: 'Whoso keeps the commandment, shall
feel no evil thing: 'and a wise man's heart discerns both time and judgment' (Eccl 8:5). Good things mistimed, are fruitless, unprofitable, and vain.
2. As things must have their right time, so they must be rightly placed; for the misplacing of any work is as bad as the mistiming of it. When I say, things, if good, must be rightly placed, I mean, we
should not give to any work more than the word of God allows it, neither should we give it less. Mint, anise, and cummin, are not so weighty matters as faith and the love of God; as in (Matt 23:23). For
a pastor to be exercising the office of a deacon, instead of the office of a pastor, it is misplacing of works (Acts 6:2). For Martha to be making outward provision for Christ, when she should have sat at his feet to hear his word, was the misplacing a work; and for her sister to have done it at her request—though the thing in itself was good—had been her sin also (Luke 10:39–42). Now, to prevent the misplacing of good works,
(1.) They misplace them that set them in the room of Christ (Rom 10:1–3).
(2.) They also misplace them that make them copartners with him(Rom 9:31, 32; Acts 15:1). This is setting up our post by God's posts,and man'srighteousness by the righteousness of Christ(Eze 43:7, 8).
These are said to be teachers of the law,not knowing what they say,nor what they affirm (1 Tim 1:7).
(3.) They also misplace works, who ascribe to a work of less moment that honor that belongs to a work more noble. And such are
(a)Those who count the ceremonial part of an ordinance as good as the doctrine and signification ofit.
(b) Such who account the dictates and impulses of a mere natural conscience, as good, as high, and
divine, as the leadings and movings of the Spirit of Christ.
(c) Those also who count it enough to do something of what God hath commanded, and that something, possibly the least, instead of all, and the things more necessary and weighty.
(d) They also much misplace them, who count things indifferent as high as those that are absolutely necessary in the worship of God.
(e) But the grosser, who place men's traditions above them.
(f) And they greatest of all, who put bitter for sweet, and darkness for light. All these things we must shun and avoid, as things absolutely obstructive to good works.
Wherefore touching good works; obedience is better than sacrifice;that is, to do things according to the word of God, is better than to do them according to my fancy and conceit (1 Sam 15:22). 'Wherefore, let all things be done decently and in order' (1 Cor 14:40).
Fourth, Again, as good works should be ordered and qualified, as before is touched, so they should be done from the heart, willingly, cheerfully, with simplicity and charity, according to what a man hath
(1 John 5:3; 2 Cor 9:7; Rom 12:8; Col 3:12; 1 Cor 10:24; 2 Cor 8:12).
Farther, there are three things that a man should have in his eye in every work he doth.
1. The honor of God (1 Cor 6:20).
2. The edification of his neighbor (1 Cor 14:26).
3. The expediency or inexpediency of what I am to do (1 Cor 6:12). And always observe it,
that the honor of God is wrapped up in the edification of thy neighbor; and the edification of thy neighbor in the expediency of what thou dost.
Again, if thou wouldst walk to the edification of thy neighbor, and so to God's honor, in the midst of thy observers, beware,
1st. That thou in thy words and carriages dost so demean thyself, that Christ in his precious benefits may be with clearness spoken forth by thee; and take heed, that thou dost not enter into doubtful points with them that are weak (Rom 15:1). But deal chiefly, lovingly, and wisely, with their consciences about those matters that tend to their establishment in the faith of their justification, and deliverance from death and hell. 'Comfort the feeble-minded,' confirm the weak (1Thess 5:14).
2ndly. If thou be stronger than thy brother, take heed that thou do not that before him, that may offend his weak conscience; I mean,things that in themselves may be lawful. All that is lawful is not
expedient; all that is lawful edifies not (1 Cor 6:12). Wherefore here is thy wisdom and love, that thou in some things deny thyself for thy brother's sake. 'I will eat no flesh while the world stands,' saith Paul, 'lest I make my brother to offend' (1 Cor 8:13). Wherefore have this faith to thyself before God (Rom 14:22). But if thou walk otherwise, know, thou walks not charitably, and so not to
edification, and so not to Christ's honor, but dost sin against Christ, and wound thy weak brother, for whom Christ died (Rom 14:15; 1Cor 8:12).
But I say, all this while keep thy eye upon the word; take heed of going contrary to that under any pretense whatever; for without the word, there is nothing to God's glory, nor thy brother's edification. Wherefore, walk 'wisely in a perfect way' (Psa 101:2, 3).
Having thus, in few words, showed you what are works rightly good, I beseech you in the name of the Lord Jesus Christ, that you put yourselves into a conscientious performance of them, that you may,
while you live here, be vessels of honor, and fit for the master's use, and prepared to every good work (1 Tim 6:18). Study to approve things that are excellent, 'that you may be sincere, and without
offence, until the day of Christ' (Phil 1:10). Covet communion with God: 'covet earnestly the best gifts' (1 Cor 12:31). Ah! we that are redeemed from among men (Rev 14:4), and that rejoice in the hope
of the glory of God (Rom 5:2), we that look, I say, for the blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ (Titus 2:13), 'what manner of persons ought we to be in
all holy conversation and godliness' (2 Peter 3:11).
To conclude, for your farther edification, take a plain rehearsal of your several general duties and works, to which God engages you in his word, according to your places, callings, and relations in this
world;
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Post by Admin on Aug 16, 2024 22:14:01 GMT -5
DUTIES OF THE MASTER OF A FAMILY
If thou have under thee a family, then thou art to consider the several
relations thou stands under; and art to know, that thou in each of
them hast a work to do for God, and that he expects thy faithful
deportment under every one of them. As, in general;
DUTY TO THE FAMILY IN GENERAL
He that is the master of a family, he hath, as under that relation, a
work to do for God; to wit, the right governing of his own family. And
his work is twofold. First, Touching the spiritual state thereof.
Second, Touching the outward state thereof.
First, As touching the spiritual state of his family; he ought to be very
diligent and circumspect, doing his utmost 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 just, pure,
lovely, and of good report, to think of them,' that is, to be mindful to
do them (Phil 4:8). But to be conversant in this godly exercise in our
family, is very worthy of praise, and doth much become all
Christians. This is one of the things for which God so highly
commended his servant Abraham, and that with which his heart was
so much affected. I know Abraham, saith God, 'I know him' to be a
good man in very deed, for 'he will command his children, and his
household after him, and they shall keep the way of the Lord' (Gen
18:19). This was a thing also which good Joshua designed should be
his practice as long as he had a breathing time in this world. 'As for
me,' saith he, I 'and my household, we will serve the Lord' (Josh 24:15).
Further, we find also in the New Testament, that they are looked
upon as Christians of an inferior rank that have not a due regard to
this duty; yea, so inferior as not fit to be chosen to any office in the
church of God. A [bishop or] pastor must be one that ruleth well his
own house, having his children in subjection with all gravity; For if a
man know not how to rule his own house, how shall he take care of
the church of God? 'The deacon' also, saith he, must 'be the husband
of one wife, ruling their children, and their own house well' (1 Tim 3).
Mark a little, the apostle seems to lay down thus much, that a man
that governs his family well, hath one qualification belonging to a
pastor or deacon in the house of God, for he that knoweth not how to
rule his own house, how shall he take care of the church of God?
which thing considered, it giveth us light into the work of the master
of a family, touching the governing of his house.
1. A pastor must be sound and uncorrupt in his doctrine; and indeed
so must the master of a family (Titus 1:9; Eph 6:4).
2. A pastor should be apt to teach, to reprove, and to exhort; and so
should the master of a family (1 Tim 3:2; Deut 6:7).
3. A pastor must himself be exemplary in faith and holiness; and so
also should the master of a family (1 Tim 3:2–4; 4:12). 'I,' saith
David, 'will behave myself in a perfect way; I will walk in,' or before,
'my house with a perfect heart' (Psa 101:2).
4. The pastor is for getting the church together; and when they are so
come together, then to pray among them, and to preach unto them.
This is also commendable in Christian masters of families.
Objection. But my family is ungodly and unruly, touching all that is
good. What shall I do?
Answer. 1. Though this be true, yet thou must rule them, and not
they thee! Thou are set over them of God, and thou art to use the
authority which God hath given thee, both to rebuke their vice, and
to show them the evil of their rebelling against the Lord. This did Eli,
though not enough; and thus did David (1 Sam 2:24, 25; 1 Chron
28:9). Also, thou must tell them how sad thy state was when thou
wast in their condition, and so labor to recover them out of the
snare of the devil (Mark 5:19).
2. Thou oughtest also to labor to draw them forth to God's public
worship, if peradventure God may convert their souls. Saith Jacob to
his household, and to all that were about him, 'Let us arise and go up
to Bethel; and I will make there an altar unto God, who answered me
in the day of my distress' (Gen 35:3). Hannah would carry Samuel to
Shiloh, that he might abide with God for ever (1 Sam 1:22). Indeed a
soul rightly touched, will labor to draw, not only their families, but
a whole city after Jesus Christ (John 4:28–30).
3. If they are obstinate, and will not go forth with thee, then do thou
get godly and sound men to thy house, and there let the word of God
be preached, when thou hast, as Cornelius, gathered thy family and
friends together (Acts 10).
You know that the jailor, Lydia, Crispus, Gaius, Stephanus, and
others, had not only themselves, but their families, made gracious by
the word preached, and that some of them, if not all, by the word
preached in their houses (Acts 16:14–34; 18:7, 8; 1 Cor 1:16). And
this, for ought I know, might be one reason among many, why the
apostles taught in their day, not only publicly, but from house to
house; I say, that they might, if possible, bring in those in some
family, which yet remained unconverted, and in their sins (Acts
10:24; 20:20, 21). For some, you know how usual it was in the day of
Christ, to invite him to their houses, if they had any afflicted, that
either would not or could not come unto him (Luke 7:2, 3; 8:41). If
this be the way with those that have outward diseases in their
families, how much more then, where there are souls that have need
of Christ, to save them from death and eternal damnation!
4. Take heed that thou do not neglect family duties among them
thyself; as, reading the word and prayer; if thou hast one in thy
family that is gracious, take encouragement; nay, if thou art alone,
yet know that thou hast both liberty to go to God through Christ, and
also art at that time in a capacity of having the universal church join
with thee for the whole number of those that shall be saved.
5. Take heed that thou suffer not any ungodly, profane, or heretical
books, or discourse in thy house. 'Evil communications corrupt good
manners' (1 Cor 15:33). I mean such profane or heretical books, &c.,
as either tend to provoke to looseness of life, or such as do oppose
the fundamentals of the gospel. I know that Christians must be
allowed their liberty as to things indifferent; but for those things that
strike either at faith or holiness, they ought to be abandoned by all
Christians, and especially by the pastors of churches, and masters of
families; which practice was figured out by Jacob's commanding his
house, and all that was with him, to put away the strange gods from
among them, and to change their garments (Gen 35:2). All those in
the Acts set a good example for this, who took their curious books
and burned them before all men, though they were worth fifty
thousand pieces of silver (Acts 19:18, 19). The neglect of this fourth
particular hath occasioned ruin in many families, both among
children and servants. It is easier for vain talkers, and their
deceivable works, to subvert whole households, than many are aware
of (Titus 1:10, 11). Thus much touching the spiritual state of thy
household. And now to its outward.
Second, Touching the outward state of thy family, thou art to
consider these three things.
1. That it lieth upon thee to care for them that they have a convenient
livelihood. 'If any man provide not for his own, and specially for
those of his own house, he hath denied the faith, and is worse than
an infidel' (1 Tim 5:8). But mark, when the Word saith, thou art to
provide for thy house, it giveth thee no license to distracting
carefulness; neither doth it allow thee to strive to grasp the world in
thy heart, or coffers, nor to take care for years or days to come, but so
to provide for them, that they may have food and raiment; and if
either they or thou be not content with that, you launch out beyond
the rule of God (1 Tim 6:8; Matt 6:34). This is to labor, that you
may have wherewith 'to maintain good works for necessary uses'
(Titus 3:14). And never object, that unless you reach farther, it will
never do; for that is but unbelief. The word saith, 'That God feeds
ravens, cares for sparrows, and clothes the grass;' in which three,
to feed, clothe, and care for, is as much as heart can wish (Luke 12:6–28).
2. Therefore though thou shouldest provide for thy family; yet let all
thy labor be mixed with moderation; 'Let your moderation be
known unto all men' (Phil 4:5). Take heed of driving so hard after
this world, as to hinder thyself and family from those duties towards
God, which thou art by grace obliged to; as private prayer, reading
the scriptures, and Christian conference. It is a base thing for men so
to spend themselves and families after this world, as that they
disengage their heart to God's worship.
Christians, 'The time is short: it remains that both they that have
wives be as though they had none; and they that weep, as though
they wept not; and they that rejoice, as though they rejoiced not; and
they that use this world, as not abusing it; for the fashion of this
world passeth away' (1 Cor 7:29–31). Many Christians live and do in
this world, as if religion were but a by-business, and this world the
one thing necessary; when indeed all the things of this world are but
things by the by; and religion only the one thing needful (Luke
10:40–42).
3. If thou wouldst be such a master of a family as becomes thee, thou
must see that there be that Christian harmony among those under
thee, as becomes that house where one rules that fears God.
(1.) Thou must look that thy children and servants be under
subjection to the word of God; for though it is of God only to rule the
heart, yet he expects that thou shouldest rule their outward man;
which if thou dost not, he may in a short time cut off all they stock,
[even every male] (1 Sam 3:11–14). See therefore that thou keep them
temperate in all things, in apparel, in language, that they be not
gluttons, nor drunkards; not suffering either thy children vainly to
domineer over thy servants, nor they again to carry themselves
foolishly towards each other.
(2.) Learn to distinguish between that injury that in thy family is
done to thee, and that which is done to God; and though thou
oughtest to be very zealous for the Lord, and to bear nothing that is
open transgression to him; yet here will be thy wisdom, to pass by
personal injuries, and to bury them in oblivion: 'Love covers a
multitude of sins.' Be not then like those that will rage and stare like
madmen, when they are injured; and yet either laugh, or at least not
soberly rebuke, and warn, when God is 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.
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Post by Admin on Aug 16, 2024 22:14:55 GMT -5
DUTY IN RELATION TO THE WIFE
Hast thou a wife? Thou must consider how thou oughtest to behave
thyself under that relation: and to do this aright, thou must consider
the condition of thy wife, whether she be one that indeed believeth or
not.
First, If she believeth, then,
1. Thou art engaged to bless God for her: 'For her price is far above
rubies, and she is the gift of God unto thee, and is for thy adorning
and glory' (Prov 12:4; 31:10; 1 Cor 11:7). 'Favor is deceitful, and
beauty is vain: but a woman that fears the Lord, she shall be
praised' (Prov 31:30).
2. Thou oughtest to love her, under a double consideration: (1.) As
she is thy flesh and thy bone: 'For no man ever yet hated his own
flesh' (Eph 5:29). (2.) As she is together with thee an heir of the grace
of life (1 Peter 3:7). This, I say, should engage thee to love her with
Christian love; to love her, as believing you both are dearly beloved
of God and the Lord Jesus Christ, and as those that must be together
with him in eternal happiness.
3. Thou oughtest so to carry thyself to and before her, as doth Christ
to and before his church; as saith the apostle: So ought men to love
their wives, 'even as Christ loved the church, and gave himself for it'
(Eph 5:25). When husbands behave themselves like husbands
indeed, then will they be not only husbands, but such an ordinance
of God to the wife, as will preach to her the carriage of Christ to his
spouse. There is a sweet scent wrapped up in the relations of
husbands and wives, that believe (Eph 4:32); the wife, I say,
signifying the church, and the husband the head and saviour thereof,
'For the husband is the head of the wife, even as Christ is the head of
the church' (Eph 5:23). and he is the Saviour of the body.
This is one of God's chief ends in instituting marriage, that Christ
and his church, under a figure, might be wherever there is a couple
that believe through grace. Wherefore that husband that carrieth it
undiscreetly towards his wife, he doth not only behave himself
contrary to the rule, but also maketh his wife lose the benefit of such
an ordinance, and crosseth the mystery of his relation.
Therefore, I say, 'So ought men to love their wives as their own
bodies. He that loveth his wife, loveth himself. For no man ever yet
hated his own flesh; but nourisheth and cherisheth it, even as the
Lord the church:' (Eph 5:8, 29). Christ laid out his life for his church,
covereth her infirmities, communicates to her his wisdom, protecteth
her, and helpeth her in her employments in this world; and so ought
men to do for their wives. Solomon and Pharaoh's daughter had the
art of thus doing, as you may see in the book of Canticles. Wherefore
bear with their weaknesses, help their infirmities, and honour them
as the weaker vessels, and as being of a frailer constitution (1 Peter 3:7).
In a word, be such a husband to thy believing wife, that she may say,
God hath not only given me a husband, but such a husband as
preacheth to me every day the carriage of Christ to his church.
Second, If thy wife be unbelieving or carnal, then thou hast also a
duty lying before thee, which thou art engaged to perform under a
double engagement: 1. For that she lieth liable every moment to
eternal damnation. 2. That she is thy wife that is in this evil case.
Oh! how little sense of the worth of souls is there in the heart of some
husbands; as is manifest by their unchristian carriage to and before
their wives! Now, to qualify thee for a carriage suitable,
1. 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 and graceless, then labour thou to overcome her evil
with thy goodness, her forwardness with thy patience and meekness.
It is a shame for thee, who hast another principle, to do as she.
4. Take fit opportunities to convince her. Observe her disposition,
and when she is most likely to bear, then speak to her very heart.
5. When thou speaks, speak to purpose. It is no matter for many
words, provided they be pertinent. Job in a few words answers his
wife, and takes her off from her foolish talking: 'Thou speakest,' saith
he, 'as one of the foolish women. What? shall we receive good at the
hand of God, and shall we not receive evil?' (Job 2:10).
6. Let all be done without rancor, or the least appearance of anger:
'In meekness instructing those that oppose themselves, if—
peradventure they may recover themselves out of the snare of the
devil, who are taken captive by him at his will' (2 Tim 2:25, 26). 'And
how knowest thou, O man, whether thou shalt save thy wife' (1 Cor
7:16).
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Post by Admin on Aug 16, 2024 22:18:39 GMT -5
DUTY OF PARENTS TO CHILDREN
If thou are a parent, a father, or a mother, then thou art to consider
thy calling under this relation.
Thy children have souls, and they must be begotten of God as well as
of thee, or they perish. And know also, that unless thou be very
circumspect in thy behavior to and before them, they may perish
through thee: the thoughts of which should provoke thee, both to
instruct, and also to correct them.
First, To instruct them as the scripture saith, and to 'bring them up
in the nurture and admonition of the Lord'; and to do this diligently,
'when thou sits in thine house—when thou lies down, and when
thou rises up' (Eph 6:4; Deu 6:7).
Now to do this to purpose:
1. Do it in terms and words easy to be understood: affect not high
expressions, they will drown your children. Thus God spake to his
children (Hosea 12:10), and Paul to his (1 Cor 3:2).
2. Take heed of filling their heads with whimsies, and unprofitable
notions, for this will sooner learn them to be malapert and proud,
than sober and humble. Open therefore to them the state of man by
nature; discourse with them of sin, of death, and hell; of a crucified
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).
3. There must be much gentleness and patience in all thy instructions, 'lest they be discouraged' (Col. 3:21). And,
4. Labor to convince them by a conversation answerable, that the
things of which thou instructs them are not fables, but realities;
yea, and realities so far above what can be here enjoyed, that all
things, were they a thousand times better than they are, are not
worthy to be compared with the glory and worthiness of these things.
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
begets a wise child shall have joy of him' (Prov 23:24, 25). Second,
The duty of correction.
1. See if fair words will win them from evil. This is God's way with his
children (Jer 25:4, 5).
2. Let those words you speak to them in your reproof, be both sober, few, and pertinent, adding always some suitable sentence of the scripture therewith; as, if they lie, then such as (Rev 21:8, 27). If they refuse to hear the word, such as (2 Chron 25:14–16).
3. Look to them, that they be not companions with those that are rude and ungodly; showing with soberness a continual dislike of their naughtiness; often crying out to them, as God did of old unto
his, 'Oh, do not this abominable thing that I hate' (Jer 44:4).
4. Let all this be mixed with such love, pity, and compunction of spirit, that if possible they may be convinced you dislike not their persons, but their sins. This is God's way (Psa 99:8).
5. Be often endeavoring to fasten on their consciences the day of their death, and judgment to come. Thus also God deals with his (Deu 32:29).
6. If thou art driven to the rod, then strike advisedly in cool blood,
and soberly show them,
(1.) their fault;
(2.) how much it is against thy heart thus to deal with them;
(3.) and that what thou dost, thou dost in conscience to God, and love to their souls;
(4.) and tell them, that if fair means would have done, none of this severity should have
been. This, I have proved it, will be a means to afflict their hearts as
well as their bodies; and it being the way that God deals with his, it is
the most likely to accomplish its end.
7. Follow all this with prayer to God for them, and leave the issue to
him: 'Foolishness is bound in the heart of a child; but the rod of
correction shall drive it far from him' (Prov 22:15).
Lastly, Observe these cautions,
1. Take heed that the misdeeds for which thou correctest thy children
be not learned them by thee. Many children learn that wickedness of
their parents for which they beat and chastise them.
2. Take heed thou smile not upon them, to encourage them in small
faults, lest that thy carriage to them be an encouragement to them to
commit greater.
3. Take heed thou use not unsavory and unseemly words in thy
chastising of them, as railing, miscalling, and the like: this is devilish.
4. Take heed thou do not use them to many chiding words and
threatening's, mixed with lightness and laughter; this will harden.
Speak not much, nor often, but pertinent to them with all gravity.
DUTIES OF MASTERS TO SERVANTS
Masters also have a work to do as they stand related to their
servants. And,
First, If possibly they can, to get them that fear God: 'He that
worketh deceit,' saith David, 'shall not dwell within my house; he
that tells lies, shall not tarry in my sight' (Psa 101:7).
Second, But if none at the present but unbelievers can be got to do
thy 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; given him the same bread of God
thou gives to them; and who knows, but that if thou with spiritual
delicates brings up thy servant, but he may become thy spiritual
son in the end (Prov 29:21).
2. Take heed thou do not turn thy servants into slaves, by
overcharging them in thy work, through thy greediness. To make
men serve with rigor, is more like to Israel's enemies than Christian
masters (Exo 1:14).
3. Take heed thou carry not thyself to thy servant as he of whom it is
said, 'He is such a man of Belial, that his servants could not speak to
him.' (1 Sam 25:14–17).
And the apostle bids you forbear to threaten them, because you also
have a Master in heaven (Eph 6:9). As who should say, Your servants
cannot be guilty of so many miscarriages against you, as you are
guilty of against Christ. Wherefore do with, and to your servants, as
you would have your master do with you.
4. Take heed that thou neither circumvent him at his coming in to
thy service, nor at his going out. Servants, at their going into service,
may be beguiled two ways.
(1.) By their masters lying unto them, saying, their work is so small
and so easy, when it is indeed, if not too burdensome, yet far beyond
what at first was said of it. This is beguiling of them.
(2.) The other way is, when masters greedily seek to wire-draw their
servants to such wages as indeed is too little and inconsiderable for
such work and labor. Both these the apostle opposes, where he
saith, 'Masters give unto your servants that which is just,' just labor,
and just wages, 'knowing that ye also have a master in heaven' (Col 4:1).
As servants may be circumvented at their coming into their labor,
so also they may be at their going out: which is done by masters that
either change their wages, like heathenish Laban, (Gen 31:7). or by
keeping it back, like those against whom God will be a swift witness (Mal 3:5).
5. Take heed that thou make not a gain of thy place, because thou art
gracious, or livest conveniently for the means of grace.
Servants that are truly godly they care not how cheap they serve their
masters, provided they may get into godly families, or where they
may be convenient for the word. But now, if a master or mistress
should take this opportunity to make a prey of their servants, this is
abominable, this is making a gain of godliness, and merchandise of
the things of God, and of the soul of thy brother (1 Tim 6:5).
I have heard some poor servants say, That in some carnal families
they have had more liberty to God's things, and more fairness of
dealing, than among professors. But this stinketh. And as Jacob said
concerning the cruelty of his two sons, so may I say of such masters,
they make religion stink before the inhabitants of the land (Gen 34:30).
In a word, learn of the Lord Jesus to carry yourselves well to your
servants, that your servants also may learn something of the
kindness of Christ by your deportment to them. Servants are goers as
well as comers; take heed that thou give them no occasion to scandal
the gospel when they are gone, for what they observed thee
unrighteous 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 do as to the Lord, and not
to men; the master is commanded to do the same things unto them.
(Eph 6:6–9).
THE DUTY OF WIVES
But passing the master of the family, I shall speak a word or two to
those that are under him.
And, first, to the wife: The wife is bound by the law to her husband,
so long as her husband lives (Rom 7:2). Wherefore she also hath her
work and place in the family, as well as the rest.
Now there are these things considerable in the carriage of a wife
toward her husband, which she ought conscientiously to observe.
First, That she look upon him as her head and lord. 'The head of the
woman is the man' (1 Cor 11:3). And so Sarah called Abraham lord (1
Peter 3:6).
Second, She should therefore be subject to him, as is fit in the Lord.
The apostle saith, 'That the wife should submit herself to her
husband, as to the Lord' (1 Peter 3:1; Col 3:18; Eph 5:22). I told you
before, that if the husband doth walk towards his wife as becomes
him, he will therein be such an ordinance of God to her, besides the
relation of a husband, that shall preach to her the carriage of Christ
to his church. And now I say also, that the wife, if she walk with her
husband as becomes her, she shall preach the obedience of the
church to her husband. 'Therefore as the church is subject unto
Christ, so let the wives be to their own husbands in everything' (Eph
5:24). Now for thy performing of this work, thou must first shun
these evils.
1. The evil of a wandering and a gossiping spirit; this is evil in the
church, and is evil also in a wife, who is the figure of a church. Christ
loveth to have his spouse keep at home; that is, to be with him in the
faith and practice of his things, not ranging and meddling with the
things of Satan; no more should wives be given to wander and gossip
abroad. You know that Proverbs 7:11 saith, 'She is loud and stubborn;
her feet abide not in her house.' Wives should be about their own
husbands' business at home; as the apostle saith, Let them 'be
discreet, chaste, keepers at home, good, obedient to their own
husbands.' And why? Because otherwise 'the word of God will be
blasphemed' (Titus 2:5).
2. Take heed of an idle, talking, or brangling tongue. This also is
odious, either in maids or wives, to be like parrots, not bridling their
tongue; whereas the wife should know, as I said before, that her
husband is her lord, and is over her, as Christ is over the church. Do
you think it is seemly for the church to parrot it against her husband?
Is she not to be silent before him, and to look to his laws, rather than
her own fictions? Why so, saith the apostle, ought the wife to carry it
towards her husband? 'Let the woman,' saith Paul, 'learn in silence
with all subjection. But I suffer not a woman to teach, nor to usurp
authority over the man, but to be in silence' (1 Tim 2:11, 12). It is an
unseemly thing to see a woman so much as once in all her lifetime to
offer to overtop her husband; she ought in everything to be in
subjection to him, and to do all she doth, as having her warrant,
license, and authority from him. And indeed here is her glory, even
to be under him, as the church is under Christ: Now 'she opens her
mouth with wisdom, and in her tongue is the law of kindness' (Prov 31:26).
3. Take heed of affecting immodest apparel, or a wanton gait; this
will be evil both abroad and at home; abroad, it will not only give ill
example, but also tend to tempt to lust and lasciviousness; and at
home it will give an offence to a godly husband, and be cankering to
ungodly children, &c. Wherefore, as saith the apostle, Let women's
apparel be modest, as becometh women professing godliness, with
good works, 'not with broidered hair, or gold, or pearls, or costly
array' (1 Tim 2:9, 10). And as it is said again, 'Whose adorning, let it
not be that outward adorning of plaiting the hair, and of wearing of
gold, or of putting on of apparel: But let it be the hidden man of the
heart, in that which is not corruptible, even the ornament of a meek
and quiet spirit, which is in the sight of God of great price. For after
this manner in the old time the holy women also, who trusted in God,
adorned themselves, being in subjection unto their own husbands' (1 Peter 3:3–5).
But yet, do not think that by the subjection I have here mentioned,
that I do intend women should be their husbands' slaves. Women are
their husbands' yokefellows, their flesh and their bones; and he is not
a man that hates his own flesh, or that is bitter against it (Eph 5:29).
Wherefore, let every man 'love his wife even as himself; and the wife
see that she reverence her husband' (Eph 5:33). The wife is master
next her husband, and is to rule all in his absence; yea, in his
presence she is to guide the house, to bring up the children, provided
she so do it, as the adversary have no occasion to speak reproachfully
(1 Tim 5:10, 13). 'Who can find a virtuous woman? for her price is far
above rubies. A gracious woman retains honor:' and guides her
affairs with discretion (Prov 31:10; 11:16; 12:4).
Objection. But my husband is an unbeliever; what shall I do?
Answer. If so, then what I have said before lieth upon thee with an
engagement so much the stronger. For,
1. Thy husband being in this condition, he will be watchful to take thy slips and infirmities, to
throw them as dirt in the face of God and thy Savior.
2. He will be apt to make the worst of every one of thy words, carriages, and gestures.
3. And all this doth tend to the possessing his heart with
more hardness, prejudice, and opposition to his own salvation;
wherefore, as Peter saith, 'ye wives, be in subjection to your
husbands; that, if any obey not the word, they may also without the
word be won by the conversation of the wives; while they behold
your chaste conversation, coupled with fear' (1 Peter 3:1, 2). Thy
husband's salvation or damnation lieth much in thy deportment and
behavior before him; wherefore, if there be in thee any fear of God,
or love to thy husband, seek, by a carriage full of meekness, modesty,
and holiness, and a humble behavior before him, to win him to the
love of his own salvation; and by thus doing, how 'knowest thou, O
wife, whether thou shalt save thy husband?' (1 Cor 7:16)
Objection. But my husband is not only an unbeliever, but one very
froward, peevish, and testy, yea, so froward, &c., that I know not how
to speak to him, or behave myself before him.
Answer. Indeed there are some wives in great slavery by reason of
their ungodly husbands; and as such should be pitied, and prayed
for; so they should be so much the more watchful and circumspect in
all their ways.
1. Therefore be thou very faithful to him in all the things of this life.
2. Bear with patience his unruly and unconverted behaviour; thou art
alive, he is dead; thou art principled with grace, he with sin. Now,
then, seeing grace is stronger than sin, and virtue than vice; be not
overcome with his vileness, but overcome that with thy virtues (Rom
12:21). It is a shame for those that are gracious to be as lavishing in
their words, &c., as those that are graceless: They that are 'slow to
wrath are of great understanding; but they that are hasty of spirit,
exalts folly' (Prov 14:29).
3. Thy wisdom, therefore, if at any time thou hast a desire to speak to
thy husband for his conviction, concerning anything, either good or
evil, it is to observe convenient times and seasons: There is 'a time to
keep silence, and a time to speak' (Eccl 3:7). Now for the right timing
thy intentions,
(1.) Consider his disposition; and take him when he is farthest off of
those filthy passions that are thy afflictions. Abigail would not speak
a word to her churlish husband till his wine was gone from him, and
he in a sober temper (1 Sam 25:36, 37). The want of this observation
is the cause why so much is spoken, and so little effected.
(2.) Take him at those times when he hath his heart taken with thee,
and when he showeth tokens of love and delight in thee. Thus did
Esther with the king her husband, and prevailed (Ester 5:3, 6; 7:1, 2).
(3.) Observe when convictions seize his conscience, and then follow
them with sound and grave sayings of the Scriptures. Somewhat like
to this dealt Manoah's wife with her husband (Judg 13:22, 23). Yet
then,
(a) Let thy words be few.
(b) And none of them savoring of a lording it over him; but speak
thou still as to thy head and lord, by way of entreaty and beseeching.
(c) And that in such a spirit of sympathy, and bowels of affection
after his good, that the manner of thy speech and behavior in
speaking may be to him an argument that thou speaks in love, as
being sensible of his misery, and inflamed in thy soul with desire
after his conversion.
(d) And follow thy words and behavior with prayers to God for his soul.
(e) Still keeping thyself in a holy, chaste, and modest behavior before him.
Objection. But my husband is a sot, a fool, and one that hath not wit
enough to follow his outward employment in the world.
Answer. 1. Though all this be true, yet thou must know he is thy head, thy lord, and thy husband.
2. Therefore thou must take heed of desiring to usurp authority over
him. He was not made for thee; that is, for thee to have dominion
over him, but to be thy husband, and to rule over thee (1 Tim 2:12; 1
Cor 11:3, 8).
3. Wherefore, though in truth thou mayest have more discretion than
he, yet thou oughtest to know that thou, with all that is thine, is to be
used as under thy husband; even 'every thing' (Eph 5:24).
Take heed therefore, that what thou dost goes not in thy name, but
his; not to thy exaltation, but his; carrying all things so, by thy
dexterity and prudence, that not one of thy husband's weaknesses be
discovered to others by thee: 'A virtuous woman is a crown to her
husband: but she that makes ashamed, is as rottenness in his
bones.' For then, as the wise man sayeth, 'she will do him good and
not evil, all the days of her life' (Prov 12:4; 31:12).
4. Therefore act, and do still, as being under the power and authority
of thy husband.
Now touching thy carriage to thy children and servants. Thou art a
parent, and a mistress, and so thou oughtest to demean thyself. And
besides, seeing the believing woman is a figure of the church, she
ought, as the church, to nourish and instruct her children, and
servants, as the church, that she may answer in that particular also;
and truly, the wife being always at home, she hath great advantage
that way; wherefore do it, and the Lord prosper your proceeding
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Post by Admin on Aug 16, 2024 22:37:14 GMT -5
DUTIES OF CHILDREN TO PARENTS
There lieth also a duty upon children to their parents, which they are
bound both by the law of God and nature conscientiously to observe:
'Children, obey your parents in the Lord: for this is right.' And again,
'Children, obey your parents in all things; for this is well pleasing
unto the Lord' (Eph 6:1; Col 3:20).
There are these general things in which children should show forth
that honour that is due to their parents from them.
First, They should always count them better than themselves. I
observe a vile spirit among some children, and that is, they are apt to
look over their parents, and to have slighting and scornful thoughts
of them. This is worse than heathenish; such an one hath got just the
heart of a dog or a beast, that will bite those that begot them, and her
that brought them forth.
Objection. But my father, &c., is now poor, and I am rich, and it will
be a disparagement, or at least a hinderance to me, to show that
respect to him as otherwise I might.
Answer. I tell thee thou arguest like an atheist and a beast, and
standest in this full flat against the Son of God (Mark 7:9–13). Must a
gift, and a little of the glory of the butterfly, make thee that thou shalt
not do for, and honour to, thy father and mother? 'A wise son maketh
a glad father: but a foolish man despiseth his mother' (Prov 15:20).
Though thy parents be never so low, and thou thyself never so high,
yet he is thy father, and she thy mother, and they must be in thy eye
in great esteem: 'The eye that mocketh at his father, and despiseth to
obey his mother, the ravens of the valley shall pick it out, and the
young eagles shall eat it' (Prov 30:17).
Second, Thou oughtest to show thy honour to thy parents, by a
willingness to help them with such necessaries and accommodations
which they need. 'If any—have children or nephews, let them learn to
show piety at home, and to requite their parents:' saith Paul, 'for that
is good and acceptable before God' (1 Tim 5:4). And this rule Joseph
observed to his poor father, though he himself was next the king in
Egypt (Gen 47:12; 41:39–44).
But mark, let them 'requite their parents.' There are three things for
which, as long as thou livest, thou wilt be a debtor to thy parents.
1. For thy being in this world. They are they from whom, immediately
under God, thou didst receive it.
2. For their care to preserve thee when thou wast helpless, and
couldst neither care for, nor regard thyself.
3. For the pains they have taken with thee to bring thee up. Until
thou hast children of thy own, thou wilt not be sensible of the pains,
watchings, fears, sorrow, and affliction, that they have gone under to
bring thee up; and when thou knowest it, thou wilt not easily yield
that thou has recompensed them for thy favour to thee. How often
have they sustained [thee in] thy hunger, clothed thy nakedness?
What care have they taken that thou mightest have wherewith to live
and do well when they were dead and gone? They possibly have
spared it from their own belly and back for thee, and have also
impoverished themselves, that thou mightest live like a man. All
these things ought duly, and like a man, to be considered by thee;
and care ought to be taken on thy part to requite them. The Scripture
saith so, reason saith so, and there be none but dogs and beasts that
deny it. It is the duty of parents to lay up for their children; and the
duty of children to requite their parents.
Third, Therefore show, by all humble and son-like carriage, that thou
dost to this day, with thy heart, remember the love of thy parents.
Thus much for obedience to parents in general.
Again, if thy parents be godly, and thou wicked, as thou art, if thou
hast not a second work or birth from God upon thee, then thou art to
consider, that thou art more strongly engaged to respect and honour
thy parents, not now only as a father in the flesh, but as godly
parents; thy father and mother are now made of God thy teachers
and instructors in the way of righteousness. Wherefore, to allude to
that of Solomon, 'My son, keep thy father's commandment, and
forsake not the law of thy mother; bind them continually upon thine
heart, and tie them about thy neck' (Prov 6:20, 21).
Now, to provoke thee hereto, consider,
1. That this hath been the practice always of those that are and have
been obedient children; yea, of Christ himself to Joseph and Mary,
though he himself was God blessed for ever (Luke 2:51).
2. Thou hast also the severe judgments of God upon those that have
been disobedient, to awe thee. As, (1.) Ishmael, for but mocking at
one good carriage of his father and mother, was both thrust out of his
father's inheritance and the kingdom of heaven, and that with God's
approbation (Gen 21:9–14; Gal 4:30). (2.) Hophni and Phinehas, for
refusing the good counsel of their father, provoked the great God to
be their enemy: 'They hearkened not unto the voice of their father,
because the Lord would slay them' (1 Sam 2:23–25). (3.) Absalom
was hanged, as I may say, by God himself, for rebelling against his
father (2 Sam 18:9).
Besides, little dost thou know how heart-aching a consideration it is
to thy parents, when they do but suppose thou mayest be damned!
How many prayers, sighs, and tears, are there wrung from their
hearts upon this account? Every miscarriage of thine goeth to their
heart, for fear God should take an occasion thereat to shut thee up in
hardness for ever. How did Abraham groan for Ishmael? 'O,' saith he,
to God, 'that Ishmael might live before thee!' (Gen 17:18). How was
Isaac and Rebecca grieved for the miscarriage of Esau? (Gen 26:34,
35). And how bitterly did David mourn for his son, who died in his
wickedness? (2 Sam 18:32, 33).
Lastly, And can any imagine, but that all these carriages of thy godly
parents, will be to thee the increase of thy torments in hell, if thou
die in thy sins notwithstanding?
Again, if thy parents, and thou also, be godly, how happy a thing is
this? How shouldest thou rejoice, that the same faith should dwell
both in thy parents and thee? Thy conversion, possibly, is the fruits
of thy parents' groans and prayers for thy soul; and they cannot
choose but rejoice; do thou rejoice with them. It is true, in the
salvation of a natural son, which is mentioned in the parable: 'This
my son was dead, and is alive again; he was lost, and is found. And
they began to be merry' (Luke 15:24). Let therefore the consideration
of this, that thy parents have grace, as well as thee, engage thy heart
so much the more to honour, reverence, and obey them.
Thou art better able now to consider the pains and care that thy
friends have been at, both for thy body and soul; wherefore strive to
requite them. Thou hast strength to answer in some measure the
command: wherefore do not neglect it. It is a double sin in a gracious
son not to remember the commandment, yea, the first
commandment with promise (Eph 6:1, 2). Take heed of giving thy
sweet parents one snappish word, or one unseemly carriage. Love
them because they are thy parents, because they are godly, and
because thou must be in glory with them.
Again, if thou be godly, and thy parents wicked, as often it sadly falls
out; then,
1. Let thy bowels yearn towards them; it is thy parents that are going
to hell!
2. As I said before to the wife, touching her unbelieving husband, so
now I say to thee, Take heed of a parroting tongue: speak to them
wisely, meekly, and humbly; do for them faithfully without repining;
and bear, with all child-like modesty, their reproaches, their railing,
and evil speaking. Watch fit opportunities to lay their condition
before them. O! how happy a thing would it be, if God should use a
child to beget his father to the faith! Then indeed might the father
say, With the fruit of my own bowels hath God converted my soul.
The Lord, if it be his will, convert our poor parents, that they, with
us, may be the children of God.
CONCERNING SERVANTS
Servants also, they have a work to do for God, in their place and
station among men.
The apostles assert masters under a threefold consideration. First,
The believing master. Second, The unbelieving master. Third, The
froward master.
For all which, servants are furnished with counsel and advice in the
word, for the demeaning of themselves, under each of them.
But before I speak in particular to any of these, I will in general show
you the duty of servants.
1. Thou art to look upon thyself as thou art; that is, as a servant, not a
child, nor a wife; thou art inferior to these; wherefore count thyself
under them, and be content with that station. 'For three things the
earth is disquieted, and for four which it cannot bear.' One is 'a
servant when he reigneth' (Prov 30:21, 22). It is out of thy place,
either to talk or do, as one that reigneth.
2. Consider, that thou being a servant, what is under thy hand is not
thy own but thy master's. Now, because it is not thy own thou
oughtest not to dispose of it; but because it is thy master's, thou
oughtest to be faithful. Thus it was with Joseph (Gen 39:8, 9). But if
thou do otherwise, know that thou shalt receive of God for the wrong
that thou dost; and there is with God 'no respect of persons' (Col
3:25). Wherefore,
3. Touching thy work and employment, thou art to do it as unto the
Lord, and not for man; and, indeed, then servants do their business
as becomes them, when they do all in obedience to the Lord, as
knowing that the place in which they now are, it is the place where
Christ hath put them, and in which he expecteth they should be
faithful. 'Servants,' saith Paul, 'be obedient to them that are your
master's,—with fear and trembling, in singleness of your heart as
unto Christ; not with eye-service, as men-pleasers; but as the
servants of Christ, doing the will of God from the heart' (Eph 6:5, 6).
Observe a little the word of God to servants.
1. Servants must be obedient; yet,
2. Not with that obedience that will serve man only.
Servants must have their eye on the Lord, in the work they do for their masters.
3. That their work in this service is the will and
ordinance of God. From which I conclude, that thy work in thy place
and station, as thou art a servant, is as really God's ordinance, and as
acceptable to him, in its kind, as is preaching, or any other work, for
God; and that thou art as sure to receive a reward for thy labour, as
he that hangs or is burnt for the gospel.
Wherefore, saith the apostle to servants, 'Whatsoever ye do, do it
heartily, as to the Lord, and not unto men, knowing that of the Lord
ye shall receive the reward of the inheritance; for ye serve the Lord
Christ' (Col 3:23, 24). And now touching the three sorts of masters
mentioned before.
First, For the believing master; saith Paul, 'They that have believing
masters, let them not despise them, because they are brethren; but
rather do them service, because they are faithful and beloved, and
partakers, with the servants, 'of the' heavenly 'benefit' (1 Tim 6:2).
Servants, if they have not a care of their hearts, will be so much in the
consideration of the relation that is betwixt their masters and they,
as brethren, that they will forget the relation that is between them as
masters and servants. Now, though they ought to remember the one,
yet let them take heed of forgetting the other. Know thy place, as a
servant, while thou considerest that thy master and thee are
brethren, and do thy work for him faithfully, humbly, and with
meekness, because he is a master faithful and beloved, and partaker
of the heavenly benefit. 'If any man teach otherwise,' saith the
apostle Paul, 'and consent not to wholesome words, even the words
of our Lord Jesus Christ, and to the doctrine which is according to
godliness; he is proud, knowing nothing, but doting about questions,
and strifes of words; whereof cometh envy, strife, railings, evil
surmisings, perverse disputings of men of corrupt minds, and
destitute of the truth, supposing that gain is godliness: from such
withdraw thyself' (1 Tim 6:3–5).
Second, For the unbelieving masters, for of them Paul speaks in the
first verse of the 6th of Timothy, 'Let as many servants,' saith he, 'as
are under the yoke count their own masters worthy of all honour,
that the name of God and his doctrine be not blasphemed.' Servants
living with unbelieving masters, are greatly engaged to be both
watchful, faithful, and trusty. Engaged, I say,
1. From the consideration of the condition of their master; for he being
unbelieving, will have an evil eye upon thee, and upon thy doings,
and so much the more because thou professest. As in the case of Saul
and David (1 Sam 18:8, 9 &c).
2. Thou art engaged because of the
profession thou makes of the word of God; for by thy profession
thou dost lay both God and his word before thy master, and he hath
no other wit but to blaspheme them, if thou behave thyself
unworthily. Wherefore Paul bids Titus 'exhort servants to be
obedient to their own masters, and to please them well in all things,
not answering again;' not giving parroting answers, or such as are
cross or provoking, not purloining, but showing all good fidelity, that
they may adorn the doctrine of God our Saviour in all things' (Titus
2:9, 10). That servant, who in an unbeliever's family doth his work
before God, as God's ordinance, he shall adorn the doctrine of God, if
not save his master by so doing; but if he doth otherwise, he shall
both stumble the unbeliever, dishonor God, offend the faithful, and
bring guilt upon his own soul.
Third, For the froward master, though I distinguish him from the
unbeliever, yet it is not because he may not be such, but because
every unbeliever doth not properly go under that name. Now with
this froward and peevish fellow, thou art to serve as faithfully for the
time thou standest bound, as with the most pleasant and rational
master in the world: 'Servants,' saith Peter, 'be subject to your
masters with all fear; not only to the good and gentle, but also to the
froward' (1 Peter 2:18). And if thy peevish master will still be
froward, either out of spite to thy religion, or because he is without
reason concerning thy labor—thou to the utmost of thy power
laboring faithfully—God then reckons thee a sufferer for well doing,
as truly as if thou wert called upon the stage of this world
before men, for the matters of thy faith. Wherefore Peter adds this
encouragement to servants, to the exhortation he gave them before:
'This is thank worthy,' saith he, 'if a man for conscience toward God
endure grief, suffering wrongfully. For what glory is it, if when ye be
buffeted for your faults, ye shall take it patiently? But if when ye do
well, and suffer for it, ye take it patiently, this is acceptable with God'
(1 Peter 2:19, 20). Wherefore be comforted concerning thy condition,
with considering that God looks upon thee, as on Jacob in the family
of Laban; and will right all thy wrongs, and recompense thee for thy
faithful, wise, and godly behaviour, before, and in the service of thy
froward master. Wherefore, be patient, I say, and abound in
faithfulness in thy place and calling, till God make a way for thy
escape from this place; and when thou mayest be made free, use it
rather (1 Cor 7:21).
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