Part 1
Christian Behavior
Being the Fruits of True Christianity
by John Bunyan
Table of Contents
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The Epistle to the Reader
Christian Behavior
Duties to the Master of a Family
Duties to the Family in General
Duty in Relation to the Wife
Duties of Parents of Children
Duties of Masters to Servants
The Duties of Wives
Duties of Children to Parents
Concerning Servants
Duties to Neighbours to Each Other
Of Coveteousness
Of Pride
Of Adultery or Uncleaness
To Conclude
ADVERTISEMENT BY THE EDITOR
This valuable practical treatise, was first published as a pocket volume about the year 1674, soon after the author's final release from his long and dangerous imprisonment. It is evident from the concluding paragraph that he considered his liberty and even his life to be still in a very uncertain state; not from the infirmities of age, for he was then in the prime of life; but from the tyranny of the government, and probably from the effects of his long incarceration in a damp, unhealthy jail. It is the best and most scriptural guide that has ever appeared to aid us in the performance of relative duties: written with originality of thought and that peculiar and pious earnestness which so distinguishes all his works.
No one can read this book, without finding in it his own portrait truly and correctly drawn to the life. Many have been the hearers of the word in its public ministration, who have been astonished that a faithful minister has not only opened their outward conduct, but the inward recesses of their hearts—and have inquired with wonder,
'Where could he get such a knowledge of my heart?' The usages and feelings of every part of the human family—the rich and poor— outward professors or openly profane—God fearers or God defiers— are displayed in the following pages as accurately as if the author had been present in every family upon earth, and had not only witnessed the conduct of the happy and of the miserable in every grade; but he goes within and unvails that mystery of iniquity the human heart, its secret springs, feelings, and machinations. What mysterious power could this uneducated man have possessed, thus to dive into the most subtle of all secret repositories, the human heart! Could he have left his body at times and his invisible spirit have entered all chambers, as was said of an ancient philosopher, still time would have been too short even to have transiently surveyed outward conduct; and then he could not have entered into the thoughts of others. Reader, the fountain of all hidden things was open to him. Shut up for many years in prison, with the key in his possession which unlocks all the mysteries of earth, and heaven, and hell—he diligently used his time and all was revealed to him. He makes the source of his knowledge no secret, but invites you to search, as he did, this storehouse of things new and old. It was the Bible which unfolded to him all the great events of time and of eternity—all the secret springs of states, and families, and individuals—wonderous book! It made an uneducated artizan wiser than all the philosophers who have been contented with Plato, Aristotle, Pliny, Plutarch, and the most renowned of human writers. Not only is the real state of human nature revealed with unerring truth, as suffering under a cruel malady, strangely diverse in its operations, but all tending to the downward, dark, dreary road to misery temporal and eternal: but it also displays the antidote; an infallible remedy against all the subtleties of this tortuous disease. Reader, this treasure is in our hands. How great is the responsibility. How blessed are those who with earnest prayer for divine illumination—read—ponder—and
relying upon the aid of the Holy Spirit, understand and instantly obey the sacred precepts which its pages unfold. Weigh well their nature and tendency, as Bunyan opens them in this invaluable treatise. They lead step by step from darkness to light. It may be a tempestuous passage in the dim twilight, as it was with him—but it is safe and leads to the fountain of happiness—the source of blessedness—the presence and smiles of God and the being conformed to his image. In proportion as we are thus transformed in our minds, we shall be able to fulfil all our duties and behavior as becometh Christians. We dare not seek to avoid these duties because they are full of anxieties. Blessed are those who know and feel the ties of church fellowship—or the nearer union of husband and wife, that type of the mystical union of Christ and his church. Happy are those who piously discharge parental and filial duties, that figure of the relationship which the Almighty, in infinite condescension, owns between him and his fallen but renewed creatures. Vows of celibacy disturb all the order and harmonies of creation, and are fleshly, sensual, devilish. The unmarried are strangers to those delightful or painful sensibilities which drive the soul to continual converse with God, either in heart-felt praises or for divine assistance to glorify him in the discharge of domestic duties. They who vow celibacy, fly in the face of the infinitely wise eternal, who said, 'It is not good for man to be alone.' He sets up his puny antagonism to omnipotence. It is true, that in the prospect of the desolations which were foretold by the Saviour and were about to be poured out upon Jerusalem, 'for the present distress,' 'the short time' Paul advised, not commanded, a temporary deviation from the order of nature—like an eclipse of the sun or moon—for a 'short time' which no one could wish to be prolonged. We are bound, in the expectation of the divine approbation, not to shrink from duties, but to seek wisdom to fulfil them; and in this little work we have a scriptural guide to which we shall do well to take heed. It is a peculiarly solemn legacy—the
author's ardent desire is thus expressed; 'Before I die [as the greatest of all the duties he had to perform] let me provoke you to faith and holiness.' Be it our duty and privilege to examine our conduct faithfully by those portions of holy writ, with which this treatise is beautifully adorned. It was written in the prospect of sufferings and death, and yet how serene was his soul. No cloud, no doubts or fears are seen; his legacy to us as well as to those who survived him is, 'Love one another when I am deceased.' My labours of love to you are limited to this world. 'Though there I shall rest from my labours, and be in paradise, as through grace, I comfortably believe; yet it is not there but here I must do you good.' Consider what he has advanced, and the scriptures by which every sentence is confirmed, and may his concluding and fervent prayer be answered to our souls: 'The Lord give us understanding in all things. Farewell.'
GEO. OFFOR.
THE EPISTLE TO THE READER
Courteous Reader, Having formerly writ some small matter touching the doctrine of faith, as justification by grace through the faith of Christ's blood, &c., I do here, as the second to that doctrine, present thee with a few lines touching good works, that I might, as at first I showed thee the good and glory of the one, so now show thee the beauty and excellency of the other: for though we are justified freely by grace through Christ before God (Rom 3:24, &c.); yet we are
justified before men by our works (James 2:18): nay, a life of holiness flowing from faith in us that are saved by grace, it doth justify that grace before the world, that justifies us before God (2 Cor 6:1, 3; 9:12, 13; 1 Peter 2:11, 12).
I have not here only in general treated of this doctrine of good works, but particularly, after some discourse about works flowing from faith, and what makes it truly and gospelly good, I discourse of them as we stand under our several relations in this world among men.
As, The duty of the master of a family: Of the husband to his wife; and of hers to him: Of the duty of parents to their children; and of children to their parents: Of masters also to their servants; and of the servant again to his master: with a brief touch upon good neighbourhood; and a discovery of covetousness, pride, and uncleanness, which are great obstructions to a truly gospel conversation.
I know there are many that have treated of good works in large and learned discourses; but I doubt all have not so gospelized their discourses as becomes them, and as the doctrine of the grace of God calleth for. However, I thought it my duty to add this discourse to all that are past; and that for these reasons.
1. To take away those aspersions that the adversaries cast upon our doctrine—as also in the days of Paul—that because we preach justification without works of the law; therefore they pretend we plead for looseness of life: 'whose damnation is just' (Rom 3:8).
2. Because, though there be much discourse about works in general, yet a particular discourse of them, as before is touched, is too much neglected; and by this means every one too much left at uncertainties (as from them) of their several works under their particular
relations; which I think is one reason of that disorder in families and places where God's people live; to their shame, and the dishonour of God.
3. Because these few books that do particularly treat thus of good works, are, I think, now so scarce, or so big, that but few have them, and few buy them, if they may be had, especially our new converts, for whose sakes principally this short discourse is intended; and indeed, this is one reason of my brevity, that the price might neither be burdensome, nor the reading long and tedious. Multitude of words drown the memory; and an exhortation in few words may yet be so full, that the reader may find that in one side of a sheet, which some are forced to hunt for in a whole book. The Lord teach us this wisdom.
4. I have written this book, to show that I bear a fellow-testimony and witness, with all that know God, of the operation that grace hath, and will have, in the heart that hath savingly received it.
Lastly, I have thus written, because it is amiable and pleasant to God, when Christians keep their rank, relation, and station, doing all as becometh their quality and calling. When Christians stand every one in their places, and do the work of their relations, then they are like the flowers in the garden, that stand and grow where the gardener hath planted them, and then they shall both honour the garden in which they are planted, and the gardener that hath so disposed of them. From the hyssop in the wall, to the cedar in Lebanon, their fruit is their glory. 3 And seeing the stock into which we are planted, is the fruitfullest stock, the sap conveyed thereout the fruitfullest sap, and the dresser of our souls the wisest husbandman, (John 15:1) how contrary to nature, to example, and expectation, should we be, if we should not be rich in good works!
Wherefore take heed of being painted fire, wherein is no warmth; and painted flowers, which retain no smell; and of being painted trees, whereon is no fruit. 'Whoso boasteth himself of a false gift, is like clouds and wind without rain' (Prov 25:14). Farewell.
The Lord be with thy spirit, that thou mayest profit for time to come.
J. BUNYAN.
CHRISTIAN BEHAVIOR
'THAT BEING JUSTIFIED BY HIS GRACE, WE SHOULD BE MADE HEIRS ACCORDING TO THE HOPE OF ETERNAL LIFE. THIS IS A FAITHFUL SAYING, AND THESE THINGS I WILL THAT THOU AFFIRM CONSTANTLY, THAT THEY WHICH HAVE BELIEVED IN GOD MIGHT BE CAREFUL TO MAINTAIN GOOD WORKS. THESE THINGS ARE GOOD AND PROFITABLE UNTO MEN.'—TITUS 3:7, 8.
I shall not at this time discourse of every particular at large included in these words; but shall briefly fall upon those things that I judge most necessary for the people of God. Neither shall I need to make any great preamble to the words for their explication; they themselves being plain, and without that ambiguity that calleth for such a thing; the general scope being this, THAT THEY WHICH HAVE BELIEVED IN GOD SHOULD BE CAREFUL TO MAINTAIN GOOD WORKS.
But yet, to prosecute what I intend, with what clearness I may, I shall in a word or two make way for what is to be the main of this book.
'This is a faithful saying.' This; Which? Why, that which goeth before, namely, 'That being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and these things I will that thou affirm constantly.'
Why so?
Why, 'That they which have believed in God, might be careful to maintain good works.' The meaning is, that the way to provoke others to good works, is constantly—in the evidence and demonstration of the spirit—to show them the certainty of their [these believers] being by grace made heirs of eternal life.
From this scripture, therefore, I do gather these things observable.
FIRST, That good works do flow from faith. Yea,
SECOND, That every one that believeth should be careful that their works be good.
THIRD, That every believer should not only be careful that their works be good, and for the present do them, but should also be careful to maintain them; that is, they should carefully study to keep in a constant course of good works.
FOURTH, and lastly, That the best way to provoke both ourselves and others to this work, it is to be often affirming to others the doctrine of justification by grace, and to believe it ourselves: 'This is a faithful saying, and these things I will,' saith Paul, 'that thou affirm constantly, that they which have believed in God might be careful to maintain good works.'
FIRST—.I begin with the first. That good works do flow from faith. This is evident divers ways
First, From the impossibility of their flowing from any other thing; they must either flow from faith, or not at all: 'For whatsoever is not of faith, is sin' (Rom 14:23). And again, 'Without faith it is impossible to please him' (Heb 11:6). Every man by nature, before faith, is an evil and a corrupt tree; and a corrupt tree cannot bring forth good fruit: 'Do men gather grapes of thorns, or figs of thistles?' (Matt 7:16, 17). Now a man is made good by faith, and by that bringeth forth the fruits that are acceptable to God (Heb 11:4; Col 1:4–6).
Wherefore sinners, before faith, are compared to the wilderness, whose fruits are briars and thorns; and whose hearts are the habitation of dragons; that is, of devils (Isa 35:6, 7; Heb 6:7, 8).
And hence again it is, that they are said to be Godless, Christless, Spiritless, faithless, hopeless; without the covenant of grace, without strength; enemies in their minds by wicked works, and possessed by the spirit of wickedness, as a castle by a conqueror (Eph 2:12; Jude 19; 2 Thess 3:2; Col 1:21; Luke 11:21).
Now, these things being thus, it is impossible that all the men under heaven, that are unconverted, should be able to bring forth one work rightly good; even as impossible, as for all the briars and thorns under heaven to bring forth one cluster of grapes, or one bunch of figs; for indeed they want the qualification. A thorn bringeth not forth figs, because it wanteth the nature of the fig-tree; and so doth the bramble the nature of the vine. Good works must come from a good heart. Now, this the unbeliever wanteth, because he wanteth faith; for it is that which purifieth the heart (Luke 6:45; Acts 15:9). Good works must come from love to the Lord Jesus; but this the
unbeliever wanteth also, because he wanteth faith: For faith 'worketh by love,' and by that means doth good (Gal 5:6).
And hence again it is, that though the carnal man doth never so much which he calleth good, yet it is rejected, slighted, and turned as dirt in his face again; his prayers are abominable (Prov 15:8), his ploughing is sin (Prov 21:4), and all his righteousness as menstruous rags (Isa 64:6).
Thus you see that without faith there are no good works. Now then, to show you that they flow from faith: and that, For that FAITH is a principle of life, by which a Christian lives (Gal 2:19, 20), a principle of motion, by which it walks towards heaven in the way of holiness (Rom 4:12; 2 Cor 5:7). It is also a principle of strength, by which the soul opposeth its lust, the devil, and this world, and overcomes them. 'This is the victory, even our faith' (1 John 5:4, 5) Faith, in the heart of a Christian, is like the salt that was thrown into the corrupt fountain, that made the naughty waters good, and the barren land fruitful (2 Kings 2:19–22). Faith, when it is wrought in the heart, is like leaven hid in the meal, (Matt 13:33) or like perfume that lighteth upon stinking leather, turning the smell of the leather into the savour of the perfume; faith being then planted in the heart, and having its natural inclination to holiness. Hence it is that there followeth an alteration of the life and conversation, and so bringeth forth fruit accordingly. 'A good man out of the good treasure of his heart bringeth forth that which is good' (Luke 6:45). Which treasure, I say, is this faith (James 2:5; 1 Peter 1:7). And therefore it is that faith is called 'the faith according to godliness,' (Titus 1:1) and the 'most holy faith' (Jude 20).
Second, Good works must needs flow from faith, or no way; because that alone carrieth in it an argument sufficiently prevalent to win
upon our natures, to make them comply with holiness.
Faith showeth us that God loveth us, that he forgiveth us our sins, that he accounteth us for his children, having freely justified us through the blood of his Son (Rom 3:24, 25; 4; Heb 11:13; 1 Peter 1:8).
Faith receiveth the promise, embraceth it, and comforteth the soul unspeakably with it. Faith is so great an artist in arguing and reasoning with the soul, that it will bring over the hardest heart that it hath to deal with. It will bring to my remembrance at once, both my vileness against God, and his goodness towards me; it will show me, that though I deserve not to breathe in the air, yet that God will have me an heir of glory.
Now, there is no argument greater than this. This will make a man run through ten thousand difficulties, to answer God, though he never can, for the grace he hath bestowed on him.
Further, FAITH will show me how distinguishingly this love of God hath set itself upon me; it will show me, that though Esau was Jacob's brother, yet he loved Jacob (Mal 1:2). That though there were thousands more besides me that were as good as me, yet I must be the man that must be chosen.
Now this, I say, is a marvellous argument, and unspeakably prevaileth with the sinner, as saith the apostle: 'For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all; that they which live,' that is, by faith, 'should not henceforth live unto themselves, but unto him which died for them, and rose again' (2 Cor 5:14, 15). 'Love,' saith the wise man, 'is strong as death; Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance
of his house for love, it would utterly be contemned' (Song 8:6, 7). Oh! when the broken, dying, condemned soul, can but see, by faith, the love of a tender-hearted Saviour, and also see what he underwent to deliver it from under that death, guilt, and hell, that now it feels and fears; which also it knoweth it hath most justly and highly deserved; 'Then bless the Lord, O my soul' (Psa 103:1, 2, 3); and 'What shall I render unto the Lord for all his benefits?' (Psa 116:1– 14).
Thus is faith a prevailing argument to the sinner, whereby he is fetched off from what he was, and constrained to bend and yield to what before he neither would nor could (1 Cor 2:14; Rom 8:7).
And hence it is, that gospel obedience is called 'the obedience of faith,' as well as obedience to the faith (Rom 16:26). For it must be by the faith of Christ in my heart, that I submit to the word of faith in the Bible, otherwise all is to no profit: as saith the apostle, 'The word preached did not profit them, not being mixed with faith in them that heard it' (Heb 4:2). For faith alone can see the reality of what the gospel saith; and so I say, argue over the heart to the embracing of it.
Third, Faith is such a grace, as will represent to the soul all things in their proper colours. It doth not, as doth unbelief and ignorance, show us all things out of order; putting darkness for light, and bitter for sweet; but will set every thing in its proper place before our eyes; God and Christ shall be with it, the chiefest good, the most lovely and amiable; a heavenly life shall be of greater esteem, and more desirable, than all the treasures of Egypt! Righteousness and sanctification will be the thing after which it will most vehemently press; because it seeth not only death and damnation as the fruits of sin, but sin also in itself, distinct from the punishment belonging to
it, a detestable, horrible, and odious thing (Heb 11:25–27; Phil 3:7– 12; Rom 12:9).
By faith we see that this world hath no abiding in it for us, nor no satisfaction if it were otherwise (Prov 3:35; Heb 11:15, 16; 13:14; 1 Cor 7:9–31). And hence it is, that the people of God have groaned to be gone from hence, into a state that is both sinless and temptationless. And hence it is again that they have run through so many trials, afflictions, and adversities, even because of that love to holiness of life that faith being in their hearts did prompt them to, by showing them the worth and durableness of that which was good, and the irksomeness and evil of all things else (2 Cor 5:1–8; Heb 11:33–39).
Fourth, Faith layeth hold of that which is able to help the soul to bring forth good works: it layeth hold of, and engageth the strength of Christ, and by that overcometh that which oppresseth; 'I can do all things through Christ which strengtheneth me' (Phil 4:13).
In a word, a life of holiness and godliness in this world, doth so inseparably follow a principle of faith, that it is both monstrous and ridiculous to suppose the contrary. What, shall not he that hath life have motion! (Gal 2:20). He that hath by faith received the spirit of holiness, shall not he be holy? (Gal 3:2). and he that is called to glory and virtue, shall not he add to his faith virtue? (2 Peter 1:4, 5). We are by faith made good trees, and shall not we bring forth good fruit? (Luke 6:43). They that believe are created in Christ Jesus unto good works; and God hath, before the world was, ordained that we should walk in them; and shall both our second creation, and God's foreordination be made frustrate? (Eph 1:4; 2:10). Besides, the children of faith are the children of light, and of the day (1 Thess 5:5). Lights upon a hill, and candles on a candlestick, and shall not they
shine? They are the salt of the earth, shall not they be seasoning? (Matt 5:13–16).
The believer is the alone man, by whom God showeth to the world the power of his grace, the operation of his people's faith, &c. The unbelievers read indeed of the power of grace; of the faith, hope, love, joy, peace, and sanctification of the heart of the Christian; but they feel nothing of that sin-killing operation that is in these things; these are to them as a story of Rome or Spain. Wherefore to show them in others, what they find not in themselves, God worketh faith, hope, love, &c., in a generation that shall serve him; and by them they shall see what they cannot find in themselves; and by this means they shall be convinced, that though sin, and the pleasures of this life, be sweet to them, yet there is a people otherwise minded; even such a people, that do indeed see the glory of that which others read of, and from that sight take pleasure in those things which they are most averse unto. To this, I say, are Christians called; herein is God glorified; hereby are sinners convinced; and by this the world condemned (1 Thess 4:7; 1 Peter 2:12; 3:1; Heb 11:7).
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 compareth its life to the mercy bestowed upon it: for when a soul doth indeed consider the greatness and riches of the mercy bestowed upon it, then it must needs cry out, 'O wretched man that I am,' (Rom 7:24) for it seeth itself wonderfully to fall short of a conversation becoming one who hath received so great a benefit. (2.) It may also judge itself barren, because it falleth so far short of that it would attain unto, 'it cannot do the thing that it would' (Gal 5:17).
3. The heart of a Christian is naturally very barren; upon which, though the seed of grace, that is the fruitfullest of all seeds, be sown, yet the heart is naturally subject to bring forth weeds (Mat 15:19). Now, to have a good crop from such ground, doth argue the fruitfulness of the seed. Wherefore I conclude upon these three things, (1.) That the seed of faith is a very fruitful seed, in that it will be fruitful in so barren a soil. (2.) That faith is not beholden to the heart, but the heart to it, for all its fruitfulness. (3.) That therefore the way to be a more fruitful Christian, it is to be stronger in believing.
SECOND—Now for the second thing, to wit, That every one that believeth should be careful that their works be good. This followeth from what went just before; to wit, That the heart of a Christian is a heart subject to bring forth weeds.
There is flesh as well as spirit in the best of saints: and as the spirit of grace will be always putting forth something that is good, so the flesh will be putting forth continually that which is evil. 'For the flesh lusteth against the Spirit, and the Spirit against the flesh' (Gal 5:17).
Now this considered, is the cause why you find so often in the Scriptures so many items and cautions to the Christians to look to their lives and conversations. As, 'Keep thy heart with all diligence' (Prov 4:23). 'Watch ye, stand fast in the faith, quit you like men, be strong' (1 Cor 16:13). 'Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting' (Gal 6:7, 8).
All works are not good that seem to be so. It is one thing for a man's ways to be right in his own eye, and another for them to be right in God's. Often 'that which is highly esteemed among men is abomination in the sight of God' (Prov 30:12; Luke 16:15).
Seeing corruption is not yet out of our natures, there is a proneness in us to build [even] upon the right foundation, wood, hay, and stubble, instead of gold and silver, and precious stones (1 Cor 3:11– 15). How was both David the king, Nathan the prophet, and Uzza the priest, deceived, touching good works! (1 Chron 17:1–4; 13:9–11). Peter also, in both his defending his Master in the garden, and in dissuading of him from his sufferings, though both out of love and affection to his Master, was deceived touching good works. (Matt 16:22, 23; John 18:10, 11). Many have miscarried both as to doctrine, worship, and the prosecution of each.
First, For doctrine. Christ tells the Jews, that they taught for the doctrines of God the doctrines and traditions of men (Matt 15:9; Mark 7:7). As also, saith the apostle, They teach 'things they ought not, for filthy lucre's sake' (Titus 1:11).
Second, Also touching 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 pretence 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 every one should be careful to see that their works BE good.
Now, then, to prevent, if God will, miscarriage in this matter, I shall propound unto you what it is for a work to be rightly good. First, A good work must have the word for its authority. Second, It must, as afore was said, flow from faith. Third, It must be both rightly timed and rightly placed. Fourth, It must be done willingly, cheerfully, &c.
First, It must have the word for its authority. Zeal without knowledge is like a mettled horse without eyes, or like a sword in a madman's hand; and there is no knowledge where there is not the word: for if they reject the word of the Lord, and act not by that, 'what wisdom is in them?' saith the prophet (Jer 8:9; Isa 8:20). Wherefore see thou have the word for what thou dost.
Second, As there must be the word for the authorising of what thou dost, so there must be faith, from which it must flow, as I showed you before: 'for whatsoever is not of faith is sin;' and 'without faith it is impossible to please God.' Now, I say, without the word there is no faith, (Rom 10:17, as without faith there is no good, let men's pretences be what they will.
Third, As it must have these two aforenamed, so also it must have, 1. Right time; and, 2. Right place.
1. It must be rightly timed. Every work is not to be done at the same time; every time not being convenient for such a work; There is a time for all things, and every thing is beautiful in its time (Eccl 3:11). There is a time to pray, a time to hear, a time to read, a time to confer, a time to meditate, a time to do, and a time to suffer. Now, to be hearing when we should be preaching and doing, that is, yielding active obedience to that under which we ought to suffer, is not good. Christ was very wary, that both his doings and sufferings were rightly timed (John 2:3, 4; 13:1, 2). And herein we ought to follow his steps. To be at plough in the field, when I should be hearing the word, is
not good; and to be talking abroad, when I should be instructing my family at home, is as bad: 'Whoso keepeth the commandment, shall feel no evil thing: 'and a wise man's heart discerneth both time and judgment' (Eccl 8:5). Good things mistimed, are fruitless, unprofitable, and vain.
2. As things must have their right time, so they must be rightly placed; for the misplacing of any work is as bad as the mistiming of it. When I say, things, if good, must be rightly placed, I mean, we should not give to any work more than the word of God alloweth it, neither should we give it less. Mint, anise, and cummin, are not so weighty matters as faith and the love of God; as in (Matt 23:23). For a pastor to be exercising the office of a deacon, instead of the office of a pastor, it is misplacing of works (Acts 6:2). For Martha to be making outward provision for Christ, when she should have sat at his feet to hear his word, was the misplacing a work; and for her sister to have done it at her request—though the thing in itself was good—had been her sin also (Luke 10:39–42). Now, to prevent the misplacing of good works,
(1.) They misplace them that set them in the room of Christ (Rom 10:1–3).
(2.) They also misplace them that make them copartners with him (Rom 9:31, 32; Acts 15:1). This is setting up our post by God's posts, and man's righteousness by the righteousness of Christ (Eze 43:7, 8). These are said to be teachers of the law, not knowing what they say, nor whereof they affirm (1 Tim 1:7).
(3.) They also misplace works, who ascribe to a work of less moment that honour that belongeth to a work more noble. And such are (a) Those who count the ceremonial part of an ordinance as good as the doctrine and signification of it. (b) Such who account the dictates
and impulses of a mere natural conscience, as good, as high, and divine, as the leadings and movings of the Spirit of Christ. (c) Those also who count it enough to do something of what God hath commanded, and that something, possibly the least, instead of all, and the things more necessary and weighty. (d) They also much misplace them, who count things indifferent as high as those that are absolutely necessary in the worship of God. (e) But the grosser, who place men's traditions above them. (f) And they greatest of all, who put bitter for sweet, and darkness for light. All these things we must shun and avoid, as things absolutely obstructive to good works.
Wherefore touching good works; obedience is better than sacrifice; that is, to do things according to the word of God, is better than to do them according to my fancy and conceit (1 Sam 15:22). 'Wherefore, let all things be done decently and in order' (1 Cor 14:40).
Fourth, Again, as good works should be ordered and qualified, as before is touched, so they should be done from the heart, willingly, cheerfully, with simplicity and charity, according to what a man hath (1 John 5:3; 2 Cor 9:7; Rom 12:8; Col 3:12; 1 Cor 10:24; 2 Cor 8:12).
Farther, there are three things that a man should have in his eye in every work he doth. 1. The honour of God (1 Cor 6:20). 2. The edification of his neighbour (1 Cor 14:26). 3. The expediency or inexpediency of what I am to do (1 Cor 6:12). And always observe it, that the honour of God is wrapped up in the edification of thy neighbour; and the edification of thy neighbour in the expediency of what thou dost.
Again, if thou wouldst walk to the edification of thy neighbour, and so to God's honour, in the midst of thy observers, beware,
1st. That thou in thy words and carriages dost so demean thyself, that Christ in his precious benefits may be with clearness spoken forth by thee; and take heed, that thou dost not enter into doubtful points with them that are weak (Rom 15:1). But deal chiefly, lovingly, and wisely, with their consciences about those matters that tend to their establishment in the faith of their justification, and deliverance from death and hell. 'Comfort the feeble-minded,' confirm the weak (1 Thess 5:14).
2ndly. If thou be stronger than thy brother, take heed that thou do not that before him, that may offend his weak conscience; I mean, things that in themselves may be lawful. All that is lawful is not expedient; all that is lawful edifieth not (1 Cor 6:12). Wherefore here is thy wisdom and love, that thou in some things deny thyself for thy brother's sake. 'I will eat no flesh while the world standeth,' saith Paul, 'lest I make my brother to offend' (1 Cor 8:13). Wherefore have this faith to thyself before God (Rom 14:22). But if thou walk otherwise, know, thou walkest not charitably, and so not to edification, and so not to Christ's honour, but dost sin against Christ, and wound thy weak brother, for whom Christ died (Rom 14:15; 1 Cor 8:12).
But I say, all this while keep thy eye upon the word; take heed of going contrary to that under any pretence whatever; for without the word, there is nothing to God's glory, nor thy brother's edification. Wherefore, walk 'wisely in a perfect way' (Psa 101:2, 3).
Having thus, in few words, showed you what are works rightly good, I beseech you in the name of the Lord Jesus Christ, that you put yourselves into a conscientious performance of them, that you may, while you live here, be vessels of honour, and fit for the master's use, and prepared to every good work (1 Tim 6:18). Study to approve
things that are excellent, 'that you may be sincere, and without offence, until the day of Christ' (Phil 1:10). Covet communion with God: 'covet earnestly the best gifts' (1 Cor 12:31). Ah! we that are redeemed from among men (Rev 14:4), and that rejoice in the hope of the glory of God (Rom 5:2), we that look, I say, for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ (Titus 2:13), 'what manner of persons ought we to be in all holy conversation and godliness' (2 Peter 3:11).
To conclude, for your farther edification, take a plain rehearsal of your several general duties and works, to which God engageth you in his word, according to your places, callings, and relations in this world;
DUTIES OF THE MASTER OF A FAMILY
If thou have under thee a family, then thou art to consider the several relations thou standest under; and art to know, that thou in each of them hast a work to do for God, and that he expecteth thy faithful deportment under every one of them. As, in general;
DUTY TO THE FAMILY IN GENERAL
He that is the master of a family, he hath, as under that relation, a work to do for God; to wit, the right governing of his own family. And his work is twofold. First, Touching the spiritual state thereof. Second, Touching the outward state thereof.
First, As touching the spiritual state of his family; he ought to be very diligent and circumspect, doing his utmost endeavour both to increase faith where it is begun, and to begin it where it is not.
Wherefore, to this end, he ought diligently and frequently to lay before his household such things of God, out of his word, as are suitable for each particular. And let no man question his rule in the word of God for such a practice; for if the thing itself were but of good report, and a thing tending to civil honesty, it is within the compass and bounds even of nature itself, and ought to be done; much more things of a higher nature; besides, the apostle exhorts us to 'Whatsoever things are honest, whatsoever things are just, pure, lovely, and of good report, to think of them,' that is, to be mindful to do them (Phil 4:8). But to be conversant in this godly exercise in our family, is very worthy of praise, and doth much become all Christians. This is one of the things for which God so highly commended his servant Abraham, and that with which his heart was so much affected. I know Abraham, saith God, 'I know him' to be a good man in very deed, for 'he will command his children, and his household after him, and they shall keep the way of the Lord' (Gen 18:19). This was a thing also which good Joshua designed should be his practice as long as he had a breathing time in this world. 'As for me,' saith he, I 'and my household, we will serve the Lord' (Josh 24:15).
Further, we find also in the New Testament, that they are looked upon as Christians of an inferior rank that have not a due regard to this duty; yea, so inferior as not fit to be chosen to any office in the church of God. A [bishop or] pastor must be one that ruleth well his own house, having his children in subjection with all gravity; For if a man know not how to rule his own house, how shall he take care of the church of God? 'The deacon' also, saith he, must 'be the husband of one wife, ruling their children, and their own house well' (1 Tim 3). Mark a little, the apostle seems to lay down thus much, that a man that governs his family well, hath one qualification belonging to a pastor or deacon in the house of God, for he that knoweth not how to
rule his own house, how shall he take care of the church of God? which thing considered, it giveth us light into the work of the master of a family, touching the governing of his house.
1. A pastor must be sound and uncorrupt in his doctrine; and indeed so must the master of a family (Titus 1:9; Eph 6:4).
2. A pastor should be apt to teach, to reprove, and to exhort; and so should the master of a family (1 Tim 3:2; Deut 6:7).
3. A pastor must himself be exemplary in faith and holiness; and so also should the master of a family (1 Tim 3:2–4; 4:12). 'I,' saith David, 'will behave myself in a perfect way; I will walk in,' or before, 'my house with a perfect heart' (Psa 101:2).
4. The pastor is for getting the church together; and when they are so come together, then to pray among them, and to preach unto them. This is also commendable in Christian masters of families.
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 labour to recover them out of the snare of the devil (Mark 5:19).
2. Thou oughtest also to labour to draw them forth to God's public worship, if peradventure God may convert their souls. Saith Jacob to
his household, and to all that were about him, 'Let us arise and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress' (Gen 35:3). Hannah would carry Samuel to Shiloh, that he might abide with God for ever (1 Sam 1:22). Indeed a soul rightly touched, will labour to draw, not only their families, but a whole city after Jesus Christ (John 4:28–30).
3. If they are obstinate, and will not go forth with thee, then do thou get godly and sound men to thy house, and there let the word of God be preached, when thou hast, as Cornelius, gathered thy family and friends together (Acts 10).
You know that the jailor, Lydia, Crispus, Gaius, Stephanus, and others, had not only themselves, but their families, made gracious by the word preached, and that some of them, if not all, by the word preached in their houses (Acts 16:14–34; 18:7, 8; 1 Cor 1:16). And this, for ought I know, might be one reason among many, why the apostles taught in their day, not only publicly, but from house to house; I say, that they might, if possible, bring in those in some family, which yet remained unconverted, and in their sins (Acts 10:24; 20:20, 21). For some, you know how usual it was in the day of Christ, to invite him to their houses, if they had any afflicted, that either would not or could not come unto him (Luke 7:2, 3; 8:41). If this be the way with those that have outward diseases in their families, how much more then, where there are souls that have need of Christ, to save them from death and eternal damnation!
4. Take heed that thou do not neglect family duties among them thyself; as, reading the word and prayer; if thou hast one in thy family that is gracious, take encouragement; nay, if thou art alone, yet know that thou hast both liberty to go to God through Christ, and
also art at that time in a capacity of having the universal church join with thee for the whole number of those that shall be saved.
5. Take heed that thou suffer not any ungodly, profane, or heretical books, or discourse in thy house. 'Evil communications corrupt good manners' (1 Cor 15:33). I mean such profane or heretical books, &c., as either tend to provoke to looseness of life, or such as do oppose the fundamentals of the gospel. I know that Christians must be allowed their liberty as to things indifferent; but for those things that strike either at faith or holiness, they ought to be abandoned by all Christians, and especially by the pastors of churches, and masters of families; which practice was figured out by Jacob's commanding his house, and all that was with him, to put away the strange gods from among them, and to change their garments (Gen 35:2). All those in the Acts set a good example for this, who took their curious books and burned them before all men, though they were worth fifty thousand pieces of silver (Acts 19:18, 19). The neglect of this fourth particular hath occasioned ruin in many families, both among children and servants. It is easier for vain talkers, and their deceivable works, to subvert whole households, than many are aware of (Titus 1:10, 11). Thus much touching the spiritual state of thy household. And now to its outward.
Second, Touching the outward state of thy family, thou art to consider these three things.
1. That it lieth upon thee to care for them that they have a convenient livelihood. 'If any man provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel' (1 Tim 5:8). But mark, when the Word saith, thou art to provide for thy house, it giveth thee no license to distracting carefulness; neither doth it allow thee to strive to grasp the world in
thy heart, or coffers, nor to take care for years or days to come, but so to provide for them, that they may have food and raiment; and if either they or thou be not content with that, you launch out beyond the rule of God (1 Tim 6:8; Matt 6:34). This is to labour, that you may have wherewith 'to maintain good works for necessary uses' (Titus 3:14). And never object, that unless you reach farther, it will never do; for that is but unbelief. The word saith, 'That God feedeth ravens, careth for sparrows, and clotheth the grass;' in which three, to feed, clothe, and care for, is as much as heart can wish (Luke 12:6– 28).
2. Therefore though thou shouldest provide for thy family; yet let all thy labour be mixed with moderation; 'Let your moderation be known unto all men' (Phil 4:5). Take heed of driving so hard after this world, as to hinder thyself and family from those duties towards God, which thou art by grace obliged to; as private prayer, reading the scriptures, and Christian conference. It is a base thing for men so to spend themselves and families after this world, as that they disengage their heart to God's worship.
Christians, 'The time is short: it remaineth that both they that have wives be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that use this world, as not abusing it; for the fashion of this world passeth away' (1 Cor 7:29–31). Many Christians live and do in this world, as if religion were but a by-business, and this world the one thing necessary; when indeed all the things of this world are but things by the by; and religion only the one thing needful (Luke 10:40–42).
3. If thou wouldst be such a master of a family as becomes thee, thou must see that there be that Christian harmony among those under
thee, as becomes that house where one ruleth that feareth God.
(1.) Thou must look that thy children and servants be under subjection to the word of God; for though it is of God only to rule the heart, yet he expecteth that thou shouldest rule their outward man; which if thou dost not, he may in a short time cut off all they stock, [even every male] (1 Sam 3:11–14). See therefore that thou keep them temperate in all things, in apparel, in language, that they be not gluttons, nor drunkards; not suffering either thy children vainly to domineer over thy servants, nor they again to carry themselves foolishly towards each other.
(2.) Learn to distinguish between that injury that in thy family is done to thee, and that which is done to God; and though thou oughtest to be very zealous for the Lord, and to bear nothing that is open transgression to him; yet here will be thy wisdom, to pass by personal injuries, and to bury them in oblivion: 'Love covereth a multitude of sins.' Be not then like those that will rage and stare like madmen, when they are injured; and yet either laugh, or at least not soberly rebuke, and warn, when God is dishonoured.
'Rule thy own house well, having thy children—with others in thy family—in subjection, with all gravity' (1 Tim 3:4). Solomon was so excellent sometimes this way, that he made the eyes of his beholders to dazzle (2 Chron 9:3, 4). But to break off from this general, and to come to particulars.
DUTY IN RELATION TO THE WIFE
Hast thou a wife? Thou must consider how thou oughtest to behave thyself under that relation: and to do this aright, thou must consider the condition of thy wife, whether she be one that indeed believeth or not.
First, If she believeth, then,
1. Thou art engaged to bless God for her: 'For her price is far above rubies, and she is the gift of God unto thee, and is for thy adorning and glory' (Prov 12:4; 31:10; 1 Cor 11:7). 'Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised' (Prov 31:30).
2. Thou oughtest to love her, under a double consideration: (1.) As she is thy flesh and thy bone: 'For no man ever yet hated his own flesh' (Eph 5:29). (2.) As she is together with thee an heir of the grace of life (1 Peter 3:7). This, I say, should engage thee to love her with Christian love; to love her, as believing you both are dearly beloved of God and the Lord Jesus Christ, and as those that must be together with him in eternal happiness.
3. Thou oughtest so to carry thyself to and before her, as doth Christ to and before his church; as saith the apostle: So ought men to love their wives, 'even as Christ loved the church, and gave himself for it' (Eph 5:25). When husbands behave themselves like husbands indeed, then will they be not only husbands, but such an ordinance of God to the wife, as will preach to her the carriage of Christ to his spouse. There is a sweet scent wrapped up in the relations of husbands and wives, that believe (Eph 4:32); the wife, I say, signifying the church, and the husband the head and saviour thereof, 'For the husband is the head of the wife, even as Christ is the head of the church' (Eph 5:23). and he is the Saviour of the body.
This is one of God's chief ends in instituting marriage, that Christ and his church, under a figure, might be wherever there is a couple that believe through grace. Wherefore that husband that carrieth it undiscreetly towards his wife, he doth not only behave himself contrary to the rule, but also maketh his wife lose the benefit of such an ordinance, and crosseth the mystery of his relation.
Therefore, I say, 'So ought men to love their wives as their own bodies. He that loveth his wife, loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:' (Eph 5:8, 29). Christ laid out his life for his church, covereth her infirmities, communicates to her his wisdom, protecteth her, and helpeth her in her employments in this world; and so ought men to do for their wives. Solomon and Pharaoh's daughter had the art of thus doing, as you may see in the book of Canticles. Wherefore bear with their weaknesses, help their infirmities, and honour them as the weaker vessels, and as being of a frailer constitution (1 Peter 3:7).
In a word, be such a husband to thy believing wife, that she may say, God hath not only given me a husband, but such a husband as preacheth to me every day the carriage of Christ to his church.
Second, If thy wife be unbelieving or carnal, then thou hast also a duty lying before thee, which thou art engaged to perform under a double engagement: 1. For that she lieth liable every moment to eternal damnation. 2. That she is thy wife that is in this evil case.
Oh! how little sense of the worth of souls is there in the heart of some husbands; as is manifest by their unchristian carriage to and before their wives! Now, to qualify thee for a carriage suitable,
1. Labour seriously after a sense of her miserable state, that thy bowels may yearn towards her soul.
2. Beware that she take no occasion from any unseemly carriage of thine, to proceed in evil. And here thou hast need to double thy diligence, for she lieth in thy bosom, and therefore is capable of espying the least miscarriage in thee.
3. If she behave herself unseemly and unruly, as she is subject to do, being Christless and graceless, then labour thou to overcome her evil with thy goodness, her forwardness with thy patience and meekness. It is a shame for thee, who hast another principle, to do as she.
4. Take fit opportunities to convince her. Observe her disposition, and when she is most likely to bear, then speak to her very heart.
5. When thou speakest, speak to purpose. It is no matter for many words, provided they be pertinent. Job in a few words answers his wife, and takes her off from her foolish talking: 'Thou speakest,' saith he, 'as one of the foolish women. What? shall we receive good at the hand of God, and shall we not receive evil?' (Job 2:10).
6. Let all be done without rancour, or the least appearance of anger: 'In meekness instructing those that oppose themselves, if— peradventure they may recover themselves out of the snare of the devil, who are taken captive by him at his will' (2 Tim 2:25, 26). 'And how knowest thou, O man, whether thou shalt save thy wife' (1 Cor 7:16).
DUTY OF PARENTS TO CHILDREN
If thou are a parent, a father, or a mother, then thou art to consider thy calling under this relation.
Thy children have souls, and they must be begotten of God as well as of thee, or they perish. And know also, that unless thou be very circumspect in thy behavior to and before them, they may perish through thee: the thoughts of which should provoke thee, both to instruct, and also to correct them.
First, To instruct them as the scripture saith, and to 'bring them up in the nurture and admonition of the Lord'; and to do this diligently, 'when thou sittest in thine house—when thou liest down, and when thou risest up' (Eph 6:4; Deu 6:7).
Now to do this to purpose:
1. Do it in terms and words easy to be understood: affect not high expressions, they will drown your children. Thus God spake to his children (Hosea 12:10), and Paul to his (1 Cor 3:2).
2. Take heed of filling their heads with whimsies, and unprofitable notions, for this will sooner learn them to be malapert and proud, than sober and humble. Open therefore to them the state of man by nature; discourse with them of sin, of death, and hell; of a crucified Saviour, and the promise of life through faith: 'Train up a child in the way he should go: and when he is old, he will not depart from it' (Prov 22:6).
3. There must be much gentleness and patience in all thy instructions, 'lest they be discouraged' (Col. 3:21). And,
4. Labour to convince them by a conversation answerable, that the things of which thou instructest them are not fables, but realities;
yea, and realities so far above what can be here enjoyed, that all things, were they a thousand times better than they are, are not worthy to be compared with the glory and worthiness of these things.
Isaac was so holy before his children, that when Jacob remembered God, he remembered that he was 'the Fear of his father Isaac' (Gen 31:53).
Ah! when children can think of their parents, and bless God for that instruction and good they have received from them, this is not only profitable for children, but honourable, and comfortable to parents: 'The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him' (Prov 23:24, 25). Second, The duty of correction.
1. See if fair words will win them from evil. This is God's way with his children (Jer 25:4, 5).
2. Let those words you speak to them in your reproof, be both sober, few, and pertinent, adding always some suitable sentence of the scripture therewith; as, if they lie, then such as (Rev 21:8, 27). If they refuse to hear the word, such as (2 Chron 25:14–16).
3. Look to them, that they be not companions with those that are rude and ungodly; showing with soberness a continual dislike of their naughtiness; often crying out to them, as God did of old unto his, 'Oh, do not this abominable thing that I hate' (Jer 44:4).
4. Let all this be mixed with such love, pity, and compunction of spirit, that if possible they may be convinced you dislike not their persons, but their sins. This is God's way (Psa 99:8).
5. Be often endeavouring to fasten on their consciences the day of their death, and judgment to come. Thus also God deals with his (Deu 32:29).
6. If thou art driven to the rod, then strike advisedly in cool blood, and soberly show them, (1.) their fault; (2.) how much it is against thy heart thus to deal with them; (3.) and that what thou dost, thou dost in conscience to God, and love to their souls; (4.) and tell them, that if fair means would have done, none of this severity should have been. This, I have proved it, will be a means to afflict their hearts as well as their bodies; and it being the way that God deals with his, it is the most likely to accomplish its end.
7. Follow all this with prayer to God for them, and leave the issue to him: 'Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him' (Prov 22:15).
Lastly, Observe these cautions,
1. Take heed that the misdeeds for which thou correctest thy children be not learned them by thee. Many children learn that wickedness of their parents for which they beat and chastise them.
2. Take heed thou smile not upon them, to encourage them in small faults, lest that thy carriage to them be an encouragement to them to commit greater.
3. Take heed thou use not unsavoury and unseemly words in thy chastising of them, as railing, miscalling, and the like: this is devilish.
4. Take heed thou do not use them to many chiding words and threatenings, mixed with lightness and laughter; this will harden. Speak not much, nor often, but pertinent to them with all gravity.
DUTIES OF MASTERS TO SERVANTS
Masters also have a work to do as they stand related to their servants. And,
First, If possibly they can, to get them that fear God: 'He that worketh deceit,' saith David, 'shall not dwell within my house; he that telleth lies, shall not tarry in my sight' (Psa 101:7).
Second, But if none at the present but unbelievers can be got to do thy labour, then,
1. Know that it is thy duty so to behave thyself to thy servant, that thy service may not only be for thy good, but for the good of thy servant, and that both in body and soul. Wherefore deal with him, as to admonition, as with thy children; given him the same bread of God thou givest to them; and who knows, but that if thou with spiritual delicates bringest up thy servant, but he may become thy spiritual son in the end (Prov 29:21).
2. Take heed thou do not turn thy servants into slaves, by overcharging them in thy work, through thy greediness. To make men serve with rigour, is more like to Israel's enemies than Christian masters (Exo 1:14).
3. Take heed thou carry not thyself to thy servant as he of whom it is said, 'He is such a man of Belial, that his servants could not speak to him.' (1 Sam 25:14–17).
And the apostle bids you forbear to threaten them, because you also have a Master in heaven (Eph 6:9). As who should say, Your servants cannot be guilty of so many miscarriages against you, as you are
guilty of against Christ. Wherefore do with, and to your servants, as you would have your master do with you.
4. Take heed that thou neither circumvent him at his coming in to thy service, nor at his going out. Servants, at their going into service, may be beguiled two ways.
(1.) By their masters lying unto them, saying, their work is so small and so easy, when it is indeed, if not too burdensome, yet far beyond what at first was said of it. This is beguiling of them.
(2.) The other way is, when masters greedily seek to wire-draw their servants to such wages as indeed is too little and inconsiderable for such work and labour. Both these the apostle opposeth, where he saith, 'Masters give unto your servants that which is just,' just labour, and just wages, 'knowing that ye also have a master in heaven' (Col 4:1).
As servants may be circumvented at their coming into their labour, so also they may be at their going out: which is done by masters that either change their wages, like heathenish Laban, (Gen 31:7). or by keeping it back, like those against whom God will be a swift witness (Mal 3:5).
5. Take heed that thou make not a gain of thy place, because thou art gracious, or livest conveniently for the means of grace.
Servants that are truly godly they care not how cheap they serve their masters, provided they may get into godly families, or where they may be convenient for the word. But now, if a master or mistress should take this opportunity to make a prey of their servants, this is abominable, this is making a gain of godliness, and merchandise of the things of God, and of the soul of thy brother (1 Tim 6:5).
I have heard some poor servants say, That in some carnal families they have had more liberty to God's things, and more fairness of dealing, than among professors. But this stinketh. And as Jacob said concerning the cruelty of his two sons, so may I say of such masters, they make religion stink before the inhabitants of the land (Gen 34:30).
In a word, learn of the Lord Jesus to carry yourselves well to your servants, that your servants also may learn something of the kindness of Christ by your deportment to them. Servants are goers as well as comers; take heed that thou give them no occasion to scandal the gospel when they are gone, for what they observed thee unrighteously to do when they were with thee. Then masters carry it rightly toward their servants, when they labour both in word and life to convince them that the things of God are the one thing necessary. That which servants are commanded to do, touching their fear, their singleness of heart, their doing what they do as to the Lord, and not to men; the master is commanded to do the same things unto them. (Eph 6:6–9).
THE DUTY OF WIVES
But passing the master of the family, I shall speak a word or two to those that are under him.
And, first, to the wife: The wife is bound by the law to her husband, so long as her husband liveth (Rom 7:2). Wherefore she also hath her work and place in the family, as well as the rest.
Now there are these things considerable in the carriage of a wife toward her husband, which she ought conscientiously to observe.
First, That she look upon him as her head and lord. 'The head of the woman is the man' (1 Cor 11:3). And so Sarah called Abraham lord (1 Peter 3:6).
Second, She should therefore be subject to him, as is fit in the Lord. The apostle saith, 'That the wife should submit herself to her husband, as to the Lord' (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 openeth her mouth with wisdom, and in her tongue is the law of kindness' (Prov 31:26).