Christian Advice to Old and Young Rich and Poor, Tract (2 of 2)

Christian Advice to Old and Young Rich and Poor · Tract (2 of 2)

p. 99Uſe not many words in ſpeaking, be not full of ſpeech; for as Solomon obſerves, Eccleſ. 5.7. In many words there are alſo divers vanities, but fear thou God. ver. 3. A fools voice is p. 100known by a multitude of words. It is often obſerved, that even ſome very good perſons, and worthy to be honoured for the truth that is in them, who are of a free ſpeech, when they ſpeak of a perſon or thing which they like or diſlike, ſuppoſe it be of ſome diſtemper, are ſometimes ſo ſuperlative and exceſſive in their expreſſions, that they do ſpeak often very much beyond what the thing in truth is, to the grief of ſome tender conſciences, to hear ſuch perſons laſh out beyond meaſure, and which ('tis believed) if themſelves did, before God in their own conſciences ſeriouſly conſider, ſurely they would not ſpeak ſo largely. It is good to ſpeak always within the bounds of apparent truth: alſo to perform what they promiſe, leſt ſome others cenſure us as lyers, and ſay, as too many are apt to do without cauſe, Profeſſors will not ſwear, but they will lye, or ſtretch foully. This is ſad, and to be bewailed.

4. Look to your aff…ctions; love, deſire, delight, hope, fear, joy, ſorrow, anger, hatred, and the like; that p. 101they be ſet on right objects, ſo as to deſire, hope, love, delight, and rejoyce in good things, eſpecially ſpiritual; ſo to ſorrow and grieve for ſin, to ſhan and hate it. Col. 3.2. Set your affections on things above, not on things on the earth. Let David be your pattern, Pſal. 16.3. In the Saints, and the excellent, in whom it all my delight. Pſal. 119.104. I hate every falſe way. ver. 113. I hate lying vanities, but thy Law do I love. Pſal. 40.8. I delight to do thy will, O God; yea, thy Law is within my heart. Pſal. 119.113. I hate vain thoughts, but thy way do I love: and as Paul, Rom. 7 22. I delight in the Law of God after the inward man, Rom. 8.6, 7. To be carnally minded is death, but to be ſpiritually minded is life and peace.

5. Look alſo to your thoughts, that they be good, uſeful, holy, heavenly, ſpiritual, of good things; (yea, as much as may be) on the beſt things, to deſire them, labour for them, love them, delight, and rejoyce in them; And on evil things, eſpecially of ſin, to ſhun, avoid, and abhor them. Prov. 22.3. A prudent p. 102man foreſeeth the evil & hideth himſelf, but the ſimple paſs on and are puniſhed. Be careful to watch againſt, and avoid vain, fooliſh, idle thoughts, but much more vile & wicked thoughts, envious, malicious, unclean, revengeful, proud, and all other ungodly thoughts. You read what a reproof God gave Jeruſalem, Jer. 4.14. Oh Jeruſalem, waſh thy heart from wickedneſs, that thou mayeſt be ſaved; how long ſhall thy vain thoughts lodge in thee!

6. Above all; look to your hearts; they are the ſpring and fountain of all good and evil thoughts, aff…ctions, words, and actions. Therefore the Wiſeman counſelleth, Prov. 4.25. Keep thy heart with all diligence: (the Hebrew is, above all keeping:) mark his reaſon, for out of it are the iſſues of life. All good, holy, gratious thoughts, deſires, affections, words, and actions ſpring from a good and holy heart; and all evil and wirked, from an evil and wicked heart. Make the heart good, and all will be good; if that it be naught, all is naught, Tit. 1.15. To the unclean all things are unclean. p. 103Mat. 12.34, 35. Out of the abundance of the heart the mouth ſpeaketh A good man out of the good treaſure of his heart bringeth forth good things: and an evil man out of his evil treaſure bringeth forth evil things.

And then remember that God always ſees you, and his eyes are upon you. Prov. 15.3. The eyes of the Lord are in every place, beholding the evil and the good. The thoughts of ſome eminent grave perſon ſtanding by, as Cato, Laelius, or Scipio, would be a means to keep men from doing any uncomely thing, as the Heathens ſuppoſed, and ſo adjudged Seneca: How much more will the believing that the All-ſeeing, holy, and righteous Lord is always preſent? The Rabbins were wont to ſay, that if a man did remember three things, he ſhould not ſin. viz. 1 His creation, that he came from the duſt. 2. His end, he muſt return to the duſt: and 3. the ſtrict account he muſt give. The Hebrews have another like ſaying to that purpoſe: That if a man did think of three things, he would not ſin: viz. 1. Of the Eye that ſees p. 104all; 2. of the Ear that hears all; and 3. of the Book in which all his faults are written.

17. Study to carry your ſelves affably, courteouſly, & neighbourly to all perſons; as well to the poor as to the rich; to be beneficially publike ſpirited, and ready to do good to all perſons, charitable, & open-handed to the poor; when they come, hid them welcome, ſit down. Job profeſſes, he did not eat his morſel alone, but the fatherleſs eat thereof, he was to him as a father; the loyns of the poor bleſſed him, and he was warmed with the fleece of his ſheep; Job 31.17, 18, 20. Humility, affability, Charity do much adorn Religion, put a beauty and luſtre on it, honor our converſation, ſtop the mouths of evil men, are pleaſing to God, good and profitable to men, gain the eſteem and good will of many, and a good report in the world, Luk. 7.5. Act. 10.22. oftentimes make friends of foes, at leaſt ſweeten their ſour natures, and ſtop the mouths of ſuch as would otherwiſe be open againſt Profeſſors and Religion it ſelf.

p. 105But a ſour, high, loſty, ſlighting carriage, ſcarce bidding a poor or mean Neighbour drink, or ſit down, or perhaps (as ſome proud perſons) ſcarce ſpeak to them, or take notice of them, doth very much unbecome civil perſons, much more perſons profeſſing Chriſtianity, and loſeth them much in their hearts and affections, and often gives occaſion to ſlight, and ſpeak evil of them, and of Religion for their ſakes. While God gives, and I have it, I would not willingly let any poor Neighbour go away without ſome refreſhing, unasked, or other expreſſions of charity and neighbourlineſs; I have often ſeen the good fruit of it: and am ſure Chriſt, Luk. 6.38. ſaith, Give, and it ſhall be given to you again; good meaſure, preſſed down, and ſhaken together, and running over, ſhall men give into your boſoms. Matth. 10.42. Whoſoever ſhall give a cup of cold water only in the name of a Diſciple, verily, I ſay unto you, he ſhall not loſe his reward. Remember alſo, that loving courteous words to them, and of them, though they be never ſo inferiour, p. 106and bad alſo, is as cheap as evil, harſh, ſurly, or churliſh words, and only pleaſing to God and men: words of contempt are commonly returned in the like kind, full meaſure, running over by ſome others. Not railing or evil-ſpeaking, but let every one of us pleaſe his Neighbour for good, ſaith the Apoſtle, Rom. 15.2. But what good office ſoever you do, do it heartily as to the Lord, and not to man, Gal. 3.23. Epheſ. 6.5.

18. Ʋſe moderation at all times, in all things, and to all perſons, Phil. 4.5. Let your moderation be known to all men, the Lord is at hand. Be not only temperate and moderate, but let it appear (abhorring vain-glory) in all things and always; ſo that all that know you and your converſation, may ſee it, and be gained by you: not unlike to that of our Saviour, Mat. 5.16. Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in Heaven. This the Apoſtle exhorts to in the word ſober, 1 Theſ. 5.6, 8. 1 Pet. 1.13. and 4.7. and 5.8. one of the three great leſſons the p. 107Goſpel teacheth Titus, 2.11, 12.

Ʋſe a moderation in (the uſe of) meat, drink, and apparel, for the quantity, the quality, and the faſhionableneſs; that it be not too much, too rich, or coſtly, nor too conformable to the world, and gariſh, but always within the bounds of Religion, reaſon, your eſtate, calling, degree and condition of life, never beyond: but alas! the devil, pride, and ſelf have ſo blinded all ſorts and ranks of men and women, and almoſt all of all ſorts, that our eyes are almoſt out, that we cannot ſee wood for trees, but take one for another, vice for virtue.

Ʋſe a moderation in ſpending and laying out your eſtate; if you have never ſo great an overplus, there are other ways and uſes that may be laid out more to the Glory of God, the good of others, and much more to your own advantage; whereas vain and laviſh ſpending in the former, or any other ways is ſinful, and is all quite loſt, and you over and above (in caſe you ſhall ſo do) guilty, and muſt give an account of your p. 108layings out, as well as of your receivings in.

Ʋſe a moderation, and be ſober in your deſires and endeavours after, and in your delighting and rejoycing in any worldly things, as wealth, credit, honor, preferment, eaſe, liberty, and the like; alſo in ſleep and reſt. The Heathens, many of the moral Heathens taught and practiſed this leſſon of moderation, as Cato, Fabricius, Scipio, and very many more we read of; yea, Hannibal, though a Souldier, and Caeſar an Emperor, that they might not exceed the bounds, they would be ſure to abridge and deny themſelves of much of that which was lawful in meat, drink, apparel, recreation, Houſhold-furniture, meerly upon the account of honor, credit, or eſteem in the world; becauſe they judged it a brave thing to be ſober and temperate; and a ſhameful thing, unworthy for a man, eſpecially if of note in the worlds eſteem for wiſdom, to be overtaken with exceſs, in the uſe of meat, drink, apparel, &c. or of paſſion.

p. 109Now what a ſhame is it, that the Heathens, Pagans, that knew not the true God, ſhould go much beyond Chriſtians in theſe things, which know the true God, end have his word to inform and direct them, and are frequently called on by his Miniſters, and by his Providential works to live ſoberly, eſpecially ſuch as pretend to Godlineſs; and that Heathens ſhould riſe up in judgment againſt Chriſtians, and condemn them, for being given to exceſs in eating, drinking, daintineſs, exceſs in apparel, to be as rich and coſtly in their apparel as other Chriſtians that are much above them; yea, as Heathens that are much ſuperior to them in many ways and reſpects, and be as faſhionable and modiſh; yea, as fantaſtick many Profeſſors, as the looſe, prophane, vain men and women of the world, as gayiſh and apiſh; to the great diſhonour of God, ſcandal of Religion, diſcredit to the Goſpel and the profeſſion of it, ſadding the hearts of the ſober tender Chriſtians, hardning of vain perſons in their vain, fantaſtick modes and ways, & the great hinderance of the p. 110converſion of ſoul, who are ſtrengthned in their ſins, by the vain converſation, carriages & habits of ſuch as pretend to real piety. The work of converſion will never go proſperouſly on, or as ſometimes for merly, till Chriſtians are reduced to their wonted gravity, ſobriety, and moderation in apparel and other carriages. For what may and do many looſe perſons ſay? We (ſay they) think Religion is but a fancie, a preciſe humorous ſingularity, nothing of reality; for we ſee that they themſelves that are ſo preciſe, and ready to run after Sermons, are as covetous and greedy of the world, as ambitious, as faſhionable, and complying to the modes of the times, and as proud as any others are; if there were a reality in Religion, and they themſelves beleeve it, would they do ſo and ſo? Therefore uſe a moderation, be ſober and temperate in theſe, and alſo in your deſires, cares, and endeavours after worldly things, and in your delight in them. Be not covetous and having, pinching and ſparing, farther than is meet and commendable; p. 111God will provide: Heb. 13.5. He hath ſaid, Let your converſation be without covetouſneſs, and be content with ſuch things as you have; I will never leave thee, nor forſake thee.

Neither let Heathens condemn you for prodigal and laviſh ſpending or laying out for outward good things; for the back, belly, and houſe; nor for pride, vain-glory, ſelf boaſting, and ſelf-exalting; for delighting and ſolacing your ſelves in outward good things; for ambitiouſneſs, affectation of worldly eſteem, and to be ſome-body in the world above others; or voluptuouſneſs, given to pleaſures, worldly delights, ſleep, eaſe, or the like. But if you will be ambitious or covetous, covet earneſtly the beſt things, to be rich in the knowledge of the things of God, rich in faith, rich in grace, & be ambitious who ſhall go one before another in humility, ſelf-denyal, and in all good works; Laying up for your ſelves a good foundation againſt the time to come, that ye may lay hold on eternal life, i. e. to have a good argument and evidence in p. 112your ſelves, that you are in the number of them that have a true ſaving faith, love to God, Jeſus Chriſt, and his children, and ways, to which God of his free Grace hath promiſed eternal life. So the Apoſtle exhorts, 1 Tim. 6.17, 18.

19. Study and endeavour to be good and uſeful in, and to all your relations, to improve them for their good every way, eſpecially for their ſpiritual and everlaſting good and welfare; both for the credit and propagation of Religion, as well as for your own peace and comfort in the faithful diſcharge of your duty. There are the relations of husbands, wives, parents, children, brethren, ſiſters, maſters, ſervants, fellow-ſervants, neighbors, acquaintance, Chriſtians, ſubjects, members of the Common-wealth and Kingdom. It is not enough for a married man to be a good man, but he muſt be a good husband; and ſo for a married woman to be a good woman, but ſhe muſt ſtudy to be a good wife alſo. So likewiſe to be a good child, a good ſiſter, a good father, a good brother, a p. 113good mother, a good maſter, a good ſervant, and ſo in every relation any do ſtand in to any other, that all may be the better for you, and you for them, and God may be glorified by all on your behalf: And therefore labour to inſinuate your ſelves as much as conveniently may be into the favour of every one; of Superiours, by ſubmiſſion, obedience, and diligence; of equals, by courteſie and freedom; of inferiours, by affability mixt with gravity, and gentleneſs, &c. The Heathen could ſay, Nemo ſibi natus est, no man is born for himſelf, but partly alſo for his friends, and partly for his Countries good, for a general good. He is not a true Chriſtian indeed, no, nor a right qualified man, that doth not deſire and endeavour to be good and beneficial to all relations. I deſire to be not only a good man, but alſo a good Miniſter of Jeſus Chriſt, a good husband, a good child, a good father, a good brother, a good maſter, a good ſervant, a good fellow ſervant, a good friend, a good kinſman, a good neighbour, a good acquaintance, a p. 114good Chriſtian, a good ſubject, and a good member of the Church and Kingdom in which I live, and am a member, through the goodneſs of God. I ſpeak upon ſuppoſition, if I were in all theſe relations, as I am in many, that all relations might be the better for me, by being a husband to one, a maſter to others, a father to others, a brother to others, &c. Oh! that the good Lord would inable and make me good, uſeful and beneficial in, and to every relation! Oh! that I could be your pattern in every relation in all well doing! Oh! how glad ſhould I be in every relation and condition to be always good and uſeful, as David, who ſerved his generation. Act. 13 36. and ſo fulfilled foreign, all the wills of God, ver. 22.

20. Ʋſe Recreations when nature requires, in conventent places, fit company, and at convenient times and ſeaſons; not in times of mourning, faſting, or publike calamity; never on the Lords day, which is to be imployed in holy exerciſes. Read and conſider Iſa. 22.12, 13. Exod. 20.8. p. 115and uſe them lawfully as recreations, not as a trade or calling; to refreſh and make you more fit for the duties of your calling, civil and religious; not like him that is all day, or a great part of it, whetting his ſythe, but cuts down nothing or little. But always let your recreations be only ſuch as are lawful, honeſt, harmleſs, of good report, and ſutable to the end you uſe them, gravely and ſoberly, as Chriſtians. Dicing, carding, mixt-dancing, ſcurrilous ſports and ſtage-plays are unbecoming the piety and gravity Chriſtians ſhould exerciſe in all their act ons, if not ſimply unlawful for Chriſt ans.

21. Think often of, and prepare daily for ſuffering and death. For our Saviour commands all that will be his Diſciples, to deny themſelves, and take up his croſs, and (ſo) follow him, Luke 9.23. in reſpect of preparation and expectation; for, as Solomon tells us, We know not what a day may bring forth, Prov. 27.1. And the Apoſtle James alſo, Chap. 4. ver. 14. Therefore labour to get and clear up p. 116to your ſelves, that you have true ſaving faith, truly repented of your ſins, and have all other renewing and ſanctifying Graces; that you have an intereſt in Jeſus Chriſt, that your ſins are pardoned, the ſting of death pulled out; and all ſufferings, ſhall work together for your ſpiritual and eternal good. See before in Adverſity.

And then for death. Know and conſider, that when, where, or howſoever it cometh, it is to a true believer, to a godly man, only a means to put off the body of ſin, and to free the Soul from all ſin both actual and original, from Satans temptations, from all worldly cares, ſufferings and ſorrows, from all toil and labour, from all diſeaſes, diſtempers, weakneſſes and imperfections both of body and Soul, a paſſage from natural life to eternal life, from earth to Heaven, from the company of evil and ungodly men, and enemies, (for ſo many are in this world) to have immediate and full communion with God the Father, Jeſus Chriſt, the Holy Spirit, and all the holy Angels, p. 117Patriarks, Prophets, Apoſtles, Martyrs, and all other Saints departed in the faith.

And though you muſt part with many things deſirable in this world, and lovely, as friends, relations, and ſome with riches, honour and greatneſs in the world, yet remember it is but for a time, and to enjoy a far better eſtate, incomparably better, far better friends, the moſt bleſſed and glorious Lord God, the Heavenly Father, Jeſus Chriſt your husband, Head, Redeemer, Juſtifier, elder Brother, the bleſſed Spirit, your ſanctifier and comforter, godly relations, and all the ſpirits of juſt men made perfect in Heaven; and free from all the infirmities and corruptions they had while on earth, which ſometimes made the meetings of beloved and deſired friends uncomfortable, yea, bitter, as that of Paul and Barnabas, two moſt godly perſons, and dear friends and companions, Act. 15 37 38 39.

And though the body ſhall go to the grave and ſee corruption, yet it is but for a time; God will deſtroy p. 118death it ſelf, and the grave, raiſe up the body, and glorifie it with the Soul to live for ever in Heaven in glory and happineſs, Hoſ 13.14. Phil. 3.21. 1 Theſ. 4 15, 16, 17. Who after weariſome labour all day, is unwilling to go to bed and reſt? Iſa. 57.1, 2. why ſhould any be unwilling to part with the worſe, for a ſtate and condition that is every way incomparably better and everlaſting? wherefore comfort your ſelves and one another with theſe things, and in an holy humble manner triumph over death and all worldly evils as the Apoſtle did, 1 Corinth. 15.54, &c.

22. Married perſons, husbands and wives, you know you are one fleſh, Gen. 2.24. And therefore your duty in common is,

1. To dwell together, that you may be mutual helpers one to another, and to live chaſtly, keeping each to other only, keeping your bodies undefiled: Adultery is a great ſin, to be puniſhed with death, Levit. 20.10, 16. Whoremongers and adulterers God will judge, Heb. 13.4. Conſider p. 119Prov. 5.15, 16, 17, 18, 20, 21. Drink waters out of thine own ciſtern, &c.

2. In a ſpecial manner to love one another above all other perſons in the world, and delight one in another above all others, in reſpect of Gods command, and becauſe of their near union. In this reſpect Solomon, and God by him counſelleth, Prov. 5.18. Rejoyce with the wife of thy youth, let her be as the loving Hand and pleaſant Roe, let her breſt ſatisfie thee at all times. This is the wives duty as well as the Husbands. Love is the ground of all other duties and good carriages, the bond of perfection, it bindeth together all thoſe duties that do or ought to paſs between man and wife, neighbour and neighbour. Love provoketh, conſtraineth to all duties; where this is wanting, all other duties will be wanting, and often altogether neglected or ſlightly performed, and where true love is, there all other duties will be readily performed.

3. To bear one with another, and bear one anothers infirmities, Gal. 6.2. Bear ye one anothers burden, p. 120and ſo fulfil the Royal Law, Jam. 2.8.

4. To defend, protect, and preſerve one anothers perſon, good name, credit, and chaſtity.

5. To nouriſh and cheriſh one another, Eph. 5.29. No man hateth his own fleſh, but nouriſheth & cheriſheth it. Now husband and wife, are one fleſh; and thus doing they do in effect preſerve their own perſons, lives, chaſtity, credit, comfort and nouriſh their own bodies. This duty lieth on them at all times, and in all eſtates and conditions, in ſickneſs and weakneſs, in health, in poverty, lameneſs, &c. as well as in time of health, ſtrength, beauty, proſperity; yea, though the other party be not able, or wilfully wanting to do his or her duty; becauſe of Gods command, their near conjunction, and ſolemn Matrimonial covenant, to take one another for better for worſe, for richer for poorer, &c.

6. To be diligent, provident, & careful to increaſe & preſerve that eſtate which God hath, or ſhall give you: the command of God, reaſon, and your p. 121own common intereſt, mutually bind both to be as careful of the goods of the family, as if they were their particular own goods, and therein alſo to be helpful one to another.

7. To govern the children, ſervants, and whole family, wiſely and diſcreetly for the good of the whole family, and therein alſo to be helpful one to another.

8. Eſpecially to be the helpers one to another for the good of your Souls, uſing all loving means to win and draw one the other that is yet uncalled, and in the ſtate of nature, to grace, and holineſs, faith in Jeſus Chriſt, and obedience to his commandments; to prevent ſin in one another, and to preſerve and help forward the work of Grace begun, by your mutual hearty prayers, loving advice, counſel, encouragement, commendation, good example, and all other ways; and ſo much the more, becauſe that is the chief end of marriage, and their moſt neer relation binds them, the Soul being the moſt pretious thing, p. 122more worth than the whole world, and the ſalvation of the ſoul of far greater concernment than any other thing in the world; than any outward eſtate, than bodies, lives. And he that truly loves his yoke-fellow, cannot but much deſire and rejoyce each in others Souls welfare. A duty generally neglected by moſt husbands & wives, & ſometimes much hindred by the other yoke-fellow; but very ſad will be the account ſuch hinderers and neglecters muſt make ere long to God for neglecting, much more for hindring their yoke-fellows ſalvation, neglecting their own duty, and doing the Devil, work, for ſo it is: See Act. 13.9, 10, 11. in diſcouraging or hindring any that do mind and ſeek the good of their own or others Souls.

The faithful diſcharge of theſe common duties, is the way to have marriage a merry age, a bleſſing indeed, and a great comfort and help one to another. The neglect brings many a croſs, trouble, and often a curſe, and proves the moſt grievous yoke each to other, which they cannot p. 123be freed from as long as they live.

The Husbands particular duties are theſe and ſuch like.

1. To dwell with his wife according to knowledge, as is commanded 1 Pet. 3.7. that is, to be able and ready to govern her wiſely, go before her, inſtruct, inform and counſel her, as he is her head and Governour. It is to be lamented, that many marry before they know, or can govern themſelves; and many husbands are much more fit to be taught and governed themſelves, than to govern others. Such muſt bewail their ignorance, and give all diligence to be inabled to diſcharge their duty, and then to do it in love, not rigorouſly and imperiouſly, Sic volo, ſte jubeo, I will and command you. Such Language rather becomes abſolute Lords over ſlaves, not husbands to their wives. Col. 3 19. Husbands love your wives, and be not bitter unto them. Love and meekneſs ſweetens every condition and relation, every command & counſel, & is pleaſant to the heart as ſugar to the taſte; it makes even p. 124hard things to be eaſily taken and undergone, as bitter pills in ſweet ſyrrop, or pap of Apples.

2. To love and delight in his wife in a ſpecial manner, as (his own body) his other ſelf, Epheſ. 5.28. He that loveth his wife, loveth himſelf; no man ever hated his own fleſh. And this he muſt manifeſt by his loving ſpeeches to her and of her, courteous carriage towards her, bearing with her, and kindly accepting of her courteſie, and readineſs to yeeld to her in things reaſonable.

3. Not to exact or require of her any thing that is unhoneſt, unjuſt, evil, or cannot ſtand with the peace of a good Conſcience, or that is above her ability, or unfit and unſeemly for her to do, unleſs in caſe of neceſſity. Nor forbid her any thing but what is evil and unlawful, unſeemly, or that will be of ill conſequence, or have ſome evil effect. If her conſcience be erronious, he muſt meekly inform her of her error out of the word of God. 1 Pet. 3.7.

4. To bear with her infirmities as the weaker veſſel. 1. Pet. 3.7.

p. 1255. To provide for her all things needful and convenient, to be liberal to her, to maintain her according to his degree and ability readily and cheerfully, not niggardly, penuriouſly and grutchingly, but liberally, that ſhe may, if need require, ſhew particular favours to win and incourage others under and about her. She is his ſecond ſelf, and her credit and comfort is his.

6. To honour her, by giving all due reſpects to her, eſpecially before others, children and ſervants. 1 Pet. 3.7.

7. To allow her liberty being diſcreet and careful to diſpoſe of goods, and order matters of the houſe as ſhe thinks meet, as Elkanah did to Hannah, 1 Sam. 1.23. for wives are commanded to guide the houſe, 1 Tim. 5.14. whereby it appeareth that the buſineſſes of the houſe doth belong, and are moſt proper to the wife, as to order the keeping, trimming of the houſe, diſpoſing the proviſion of the family, governing the young children, and maid-ſervants; in which reſpect ſhe is called, The p. 126houſe-wife, Mater-familias.

8. In caſe there be juſt cauſe of blame and reproof in a wife, which may not without neglect of love, care, and good conſcience be wholly winked at and paſt by in ſilence, then to reprove her privately, alone, in love and meekneſs, convincing her by Scripture and good reaſon, that ſo ſhe may ſee her error, and his love and tender reſpect to her, Gal. 6.1.

9. To countenance and encourage her in all well-doing, commending and praiſing her, as the husband of the good wife in the Proverbs, truſting in her, Prov. 31.11, 28.

But above all, to encourage her, and be a helper to her for her Souls good, praying daily with her and for her, minding her of the concerns of her Soul, inſtructing, counſelling, comforting, and allowing her ſufficient and fit time for private and publike duties of Religion. It is a wicked thing to diſcourage and hinder honeſt hearts that deſire to ſerve God truly and faithfully when Reaſon and Religion call on them.

The wives particular duties are theſe.

p. 1271. To be ſubject to her husband in all things lawful and honeſt, ſo far as may ſtand with her obedience to God and the peace of a good Conſcience, Epheſ. 5.22, 23, 24. Wives, ſubmit your ſelves to your own husbands, as to the Lord: for the husband is head of the wife, as Chriſt is head of the Church, and ſaviour of the body. There is a double reaſon to move the wife ſo to do; the Authority her husband hath over her as her head, & the con fort ſhe hath by him, as a ſaviour of the body, to protect and defend her, and provide all things needful for her. And the manner of her ſubjection and obedience to him, is laid down in the words, as to the Lord; that is, willingly, readily, cheerfully to obey him, by doing what he requires, and forbearing what he forbids, coming at his call, &c. ſo far as he requires nothing contrary to the will of God: See 1 Sam. 20.31, &c.

2. To reverence her husband as her head and ſaviour in ſome reſpects, as Chriſt is to the Church, Eph. p. 1285.32, 33. And the wife ſee that ſhe reverence her husband, by her inward eſteem of him, as worthy of honour on her part, as her head under Chriſt; yea, though before, and otherwiſe in himſelf her inferior much and unworthy, having before God and men given him by her Matrimonial Covenant, that power over her. Alſo ſhe ought to declare her reverence to him by an inward wifelike fear of offending him, and outwardly by her mild, courteous, loving and modeſt ſpeech to him and of him, behaviour before him, and reſpective obedience to him as her husband.

3. To nouriſh and cheriſh him, and provide things needful and convenient for him, moſt eſpecially in time of ſickneſs, weakneſs, and the like, as for her ſelf, Epheſ. 5.29

4. To go ſoberly, modeſtly, and gravely, and after a ſeemly manner in her apparel as becomes godlineſs; not gariſh, flanting, and fantaſtick, 1 Tim. 2.9. I will that women adorn themſelves with modest apparel; (modeſt apparel then is an ornament, as p. 129well as gariſh, rich and fine, or coſtly apparel; and in ſome reſpects much more, and doth more win the the affections of all ſober perſons) with ſhamefaſtneſs and ſobriety, — and which becometh godlineſs with good works, 1 Pet. 3.4, 5. whoſe adorning let it not be that outward adorning of plaiting the hair, and of wearing of 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 in the ſight of God is of a great price. For after this manner in old time, the holy women, who truſted in God, adorned themſelves, being in ſubjection to their own husbands.

5. To look to the houſe and the affairs of it, and to preſerve the goods of it, as her own, and order them for the beſt advantage; alſo the children and maid-ſervants: this is expreſly commanded in terms, 1 Tim. 5.14.

6. To adviſe with her husband, ask and learn of him in private: 1 Tim. 2.11.

7. But eſpecially to be a true helper p. 130to her husband in the things of God, that concern their ſpiritual good, according to her power. And it is a great advantage the wife hath, by reaſon of her intereſt in her husband and children, and the frequent being with him and them, to inſtruct the children, mind him of his duty lovingly and meekly, adviſe, comfort and encourage him to every good work, as well as he her; one great end of Marriage, Gen. 2.19, 20, 21.

23. Parents, you whom God hath given the honour to be fathers and mothers of children, Let me mind you of the particular duties God requireth of you in reference to your children. I need not adviſe you to have care of their bodies, and to provide for them in due ſeaſon all things needful for them; Nature teacheth that, and he is worſe than an infidel or Heathen that doth not provide for his own houſe, 1 Tim. 5.8. but do not mind them more than God; but their ſpiritual good I chiefly aim at.

1. Teach and inſtruct your children in the grounds and Principles of p. 131Religion as ſoon as they are capable of retaining any thing, though they do not for the preſent underſtand it; yet children do many times underſtand more than we think they do: & teach them a little at once as they are capable, & the moſt eaſie and fundamental truths firſt, Deut. 6.6, 7. Theſe words which I command thee this day ſhall be in thy heart, and thou ſhalt teach them thy children diligently. (The word ſignifies to whet or ſharpen, as a man ſharpens his knife by degrees, often drawing it to and fro, ſo ſhould parents teach their children) and mark what follows; and ſhalt talk of them when thou ſitteſt in thy houſe, and when thou walkeſt by the way, and when thou liest down, & when thou riſest up. Eph. 6.4. Ye fathers provoke not your children to anger, but bring them up in the nourture and admonition of the Lord. A good Catechiſme is of great uſe to this end; amongſt others, Mr. Perkins Catechiſme, Mr. John Balls, and the Expoſition alſo, and the Aſſemblies, are all of ſingular uſe, learned by heart, more eſpecially with the proofs; the ſhorteſt and eaſieſt way p. 132to furniſh children with the main grounds of Religion, and to fit them to hear Sermons.

2. Pray often with them and for them.

3. Read the Holy Scriptures to them, and other good Books as you have opportunity.

4. Teach them to read betimes, and to read well; and hear them read daily.

5. See that they attend reverently in time of Religious duties, and on the publike Miniſtry alſo, Exod. 20.8, 9, 10.

6. Repeat the Sermons unto them, or the heads, as well as you can, and God will help you.

7. Examine what they remember, what they have heard or read; otherwiſe they will not mind, and ſo not profit by hearing and reading.

8. Commend and encourage them when they do well, Reprove them when they do evil. Correct them alſo when need requires, not in paſſion (a ſinful thing, and doth little good, yet too common; and which is worſe, ſome fooliſh Parents preſently after p. 133correction, are ready to take them into their boſom; this is of evil conſequence, and beſides it ſhews they did not correct them in love and judgment, but only vent their ſinful paſſion;) but correct them wiſely in meekneſs and love, and let them ſee you are angry with them for their Souls good, till they melt kindly for their faults, and humble themſelves, and beg your pardon: Conſider well Prov. 19.18. and 22.15. and 23.13. Epheſ. 6.4. but provoke them not to anger. Col. 3.21. Uſe not threatnings, nor many words, leſt when they ſee they are but words, they ſlight them, and regard not your words nor commands, nor your ſelves neither in a while, as I have often ſeen.

9. Give them always a good example in word and deed; carry your ſelves gravely, meekly, religiouſly, and after a ſeemly manner towards them; evil examples will do them more hurt than all your good inſtructions will do them good. Children have a great conceit of all the Parent doth though bad or untrue, and p. 134are wonderful apt to imitate them. Col. 4.6. Let your ſpeech be always ſeaſoned with ſalt, that is, diſcretion and prudence, that it may relliſh, ſavour, and ſeaſon others well. Avoid all corrupt communication, fooliſh, and ſcurrilous words, and jeſting, Epheſ. 4.29. And the rather, you have great reaſon thus to do, and to endeavour their regeneration and ſalvation, becauſe you have been inſtruments of their corrupt, ſinful, miſerable, and damnable eſtate by natural generation. If you be inſtruments under God of begetting them again, as furthering a new ſpiritual birth and life in them, and ſo of their ſalvation, it will add much to your comfort and crown at the day of your account: But if they miſcarry and periſh through your evil example, or neglect of due educating them, they ſhall die in their ſins, but your Souls muſt anſwer to God for them at the day of death and judgment, and that may be very ſoon, and will be very ſad for you.

10. Buſie them in ſome honeſt and fit imployment as ſoon as they are p. 135capable; teach them to be good huſbands and houſe-wives. Skill, diligence, and providence, are alone a good portion and livelihood, and many times far better than a bare portion though great.

11. Be not partial in manifeſting your love to them, though Nature and Religion bind you to love them, and that tenderly. The partialneſs of many Parents in manifeſting their affections more to one child than to another, hath many times been the occaſion of very evil events, many times of undoing, ſometimes of the death of one, ſometimes of both, and ſo of all their children. There is a very ſad ſtory of this kind printed of late years. You know the ſtory of Jacobs love to his Joſeph; it was in part the occaſion of his Brethrens envy, hatred, and conſpiracie of his death, Gen. 37.3, 4, 7, 18, 19, 20. Alſo of Davids love to his Abſalom, alſo to Adonijah, and what grievous doings followed. That child whom the Parents ſo partially affect, many times proves the Parents greateſt grief and trouble, as p. 136were Abſalom and Adonijah to David; and juſt it is with God it ſhould be ſo: and the neglected child proves the greateſt comfort and credit. I grant, there may be ſpecial reaſons in one child more than another, that may move and draw the Parents affections, and that the Parents may love it and delight in it more; as in Joſeph: but take heed of manifeſting it further than may be for both their good.

Take heed alſo of being too cockering and indulging to your children, alſo of being too ſevere and rigorous, Col. 4.6. Epheſ. 6.4. Too much cockering commonly ſpoils them, and makes them leſs loving, more careleſs to pleaſe, undutiful. And too much ſeverity and harſhneſs doth diſpirit them, makes them heartleſs, mopiſh, diſreſpectful to their Parents, whom they think do not love but hate them.

Neither be too free and liberal to feed your children with mony, nor too niggardly and cloſe handed; the one makes them proud, prodigal and ſpend-thrifts; the other makes them p. 137heartleſs, diſcontented, and often to uſe very unwarrantable ſhifts to help themſelves. The golden mean is beſt; a little with the Parents eye over them to ſee how they lay it our, encourageth them to husband their little well.

12. Teach them to be dutiful, and carry themſelves with due reſpects to all perſons. Good breeding is a great ornament, and gains love; but clowniſhneſs, diſreſpect & contempt.

13. And when they are grown up and to be put out, and diſpoſed abroad, to a School, Calling, or in Marriage, be very careful to get the beſt Teacher, and the beſt Maſter or Miſtreſs, for abilities, skill, honeſty, & goodneſs; the beſt ordered family, where goodneſs and Godlineſs is practiſed, taught, and encouraged, and their everlaſting welfare will be furthered: And ſuch a Trade and Calling as is not only lawful, honeſt, of good report, credible and profitable, but alſo ſutable to your childrens age, abilities, means to manage it, and to his mind and inclination.

p. 138But in Marriage be moſt eſpecially careful to have a meet yoke-fellow and helper every way, a perſon as far as you are able upon due inquiry to judge, truly religious, of a good diſpoſition, of honeſt parentage, provident and diligent in an honeſt and credible calling, with other ſutable conveniences, as much as may be: but let the former by no means be neglected. Prov. 31.30. Favour is deceitful, and beauty is vain, but a woman that feareth the Lord ſhall be praiſed. 1 Cor. 7.39. A little with the fear of the Lord is better than great treaſure and trouble therewith, Prov. 15.16.

Alſo I adviſe all perſons to deal plainly and faithfully, that nothing be pretended that in ordinary ways of Providence will not be found true. They that ſeek to deceive others, are commonly alſo deceived themſelves, and juſtly. He that walketh uprightly, walketh ſafely, Prov. 10.9. yet it is good providence to foreſee as much as may be, & to prevent evils and inconveniences that may fall out. Eccleſ. 2.14. The wiſemans p. 139eyes are in his head; but the fool goeth on and is puniſhed, Prov. 22.3. And if any (ſays the Apoſtle) want wiſdom (as who doth not more or leſs?) let him ask of God, who giveth liberally and upbraideth no man, Jam. 1.5. Forget not in every undertaking to ſeek God firſt and laſt.

24. Children, learn to know and make Conſcience of diſcharging your duties towards your Parents.

Firſt, Honour your Parents; it is the expreſs command of God, Exod. 20.12. Epheſ. 6.2, 3. Honour thy father and thy mother; ſee what forcible Reaſons follow, It is the firſt commandment with promiſe (ſays the Apoſtle, Epheſ. 6.) namely, the firſt Commandment of the ſecond Table, & has a great encouraging promiſe annexed to it, viz. long life, & with it proſperity, in thoſe words, that it may be well with thee, and thou mayeſt live long on the earth.

Honour comprehends Reverence, obedience, and maintaining them in caſe of want.

1. Reverence them in your hearts as worthy of all reſpect and honor p. 140from you; and manifeſt it outwardly by your humble and reverend behaviour and carriage before them, lowly obeyſance, hearkning unto them; by your modeſt ſilence before them; and when called to ſpeak, by mild, humble, reverend ſpeech to them, and of them; as Joſeph did, bowing himſelf lowly before his aged father, though blind and could not ſee him, and much inferior to him in reſpect of his place and authority in Egypt, and himſelf a married man, Gen. 48.10, 12. But worthy are thoſe children to be blamed and ſhamed, that before their Parents are bold, loud, ſtreperous, full of words, or ſtout, ſullen and ſurly, not anſwering their Parents, or in a ſhort ſuappiſh manner, as if their equals; are dogged, froward, pouting, rude. But moſt unworthy are thoſe children, who having gotten a little wealth, or fine cloathes above their parents, are proud, and ſcorn them, or are aſhamed to own and acknowledge their poor parents; and thoſe alſo that deſpiſe, reproach, or curſe their parents, ſuch by the Law of p. 141God were without mercy to be put to death, Levit. 20.9. Prov. 20.20. Mat. 15.4. The ravens ſhall pluck out his eyes, that mocketh at his father or deſpiſeth his mother, Pro. 30.17. And be ſure, thoſe children, of what age, place or eſtate ſoever, that carry themſelves undutifully or irreverently to their parents, ſhall be paid home in the ſame kind and full meaſure: God is righteous, but he will honor them that honour their parents.

2. Obedience is due unto father and mother in all things lawful, and which may ſtand with their obedience to God the Heavenly Father. Eph. 6.1. Children obey your Parents in the Lord. There is the duty, obedience; and the limitation of it, in the Lord, for this is right, ſays the Apoſtle. Obedience is a true and real honour; reverence without this, is but complement; and this is the real and ſurreſt proof of dutiful children. This obedience muſt be ſhewed by a ready and cheerful doing what the Parent commands, and as he or ſhe commands, and forbearing what the Parent forbids. But diſobedience p. 142and rebellion are great ſins; and ſuch perſons are counted by the Holy Ghoſt as the vileſt perſons, ſons of Belial, Deut. 13.13. and the Apoſtle compares ſuch to brute and unruly beaſts.

3. Maintenance alſo is due unto Parents from the children in caſe of want, or need, to their utmoſt ability: to viſit them in time of ſickneſs, weakneſs and trouble, as Joſeph did his father, Gen. 48.1. comfort them in time of mourning and ſorrow, as Jacobs children did, Gen. 42.5. and relieve them in their wants, and nouriſh them, as Joſeph did, Gen. 47.12. and Ruth her good mother-in-law, Ruth 2.8. And this is that which the Apoſtle requires of children; to requite their parents; which he calls, a ſhewing piety at home, and ſays, it is good and acceptable before God. Theſe things are contained under the word Honour.

Secondly, Children muſt love their Parents unfeinedly, for their great love and many reſpects to them; and to eſteem them highly, as worthy all love, honour, and obedience from them.

p. 143Thirdly, Pray for your Parents daily, heartily, fervently.

Fourthly, If you obſerve any failings and infirmities in them (as alas! who living is without, being frail, ſinful men, all ſubject to like paſſions and infirmities?) I ſay, 'tis your duty, above all others, to bear with them, and cover them in love as far as you can. Notable is the example of Shem and Japhet, Noahs ſons, towards their father Noah, for which they were bleſſed, and Cham and Canaan for diſcovering their fathers ſhame curſed, Gen. 9.22, &c. This is a duty due from all inferiors-to their Superiors.

There are many ſtrong and weighty reaſons obliging children to the performance of all theſe duties; to reverence their parents both of them equally, to obey them alſo, to maintain them, love them, eſteem them, bear with, and cover their infirmities. As,

1. Becauſe you have your beings from them: you never had a being in the world, and ſo a capacity of being holy and happy to all p. 144eternity without them. Therefore you owe unto them, next under God, your own ſelves, and all you have, and can do for them.

2. Becauſe of the great pain and trouble in child-bearing, breeding, and bringing forth.

3. Their great pains, care, and trouble day and night continually, to preſerve you and nurſe you up, when you were the moſt weak, helpleſs, ſhiftleſs, and vileſt creatures in the world, by reaſon of native corruption and original guilt.

4. For covering and clothing you when you were naked, and worſe than naked, all polluted in your blood, Ezek. 16.3, 6.

5. For their continual care and coſt in bringing you up to be able to ſhift and do ſomething for your ſelves.

6. They intend that all they have laboured for, taken great pains and care, early and late, day and night, ſhall be yours in due time.

7. Eſpecially for their many prayers, pains, and endeavors in inſtructing you, &c. that you may be p. 145born again, be new creatures, ſanctified, and ſaved eternally.

Fifthly, Give all diligence to learn of them; to get ſound and ſaving knowledg, grace, and holineſs; to be truly Godly, and live holily; to be juſtified, ſanctified, and eternally ſaved. Now while you are young, as ſoon as you are capable of doing any thing towards your ſalvation, in the uſe of means, before the world hath gotten room and poſſeſſion in your hearts and affections; Remember now thy Creator in the days of thy youth, ſaith the wiſe Solomon, Eccleſ. 12.1. Now you are moſt fit for that duty: now your minds and hearts are in ſome reſpects like clean white paper, free to receive any thing in, to write any thing upon. If the devil once ingrave wickedneſs in your hearts, and the world its ſinful vanities, you are like to live always, die, and periſh in your ſins for ever, unleſs God be very merciful unto you. But if you get your minds and hearts ſeaſoned with ſound knowledg and ſaving Grace while you are young, you will be always good, godly and everlaſtingly p. 146ſaved and happy. Oh! it is a lovely thing to be Godly while young, to ſee young perſons breathing and panting after grace and holineſs, following hard after the Lord, and walking in the ways of God, as young King Joſiah did, and young Samuel and Timothy; a thing very pleaſing to God. He delights greatly in ſuch perſons, communicates much of himſelf unto them, honors them much. When you come into years, you will have many worldly occaſions and buſineſſes to mind: beſides, you do not know how ſoon you may die, how ſhort your lives are, and how little time you have to get that which of neceſſity muſt be had, or periſh for ever; namely, ſound knowledge of the doctrine of ſalvation, true living Grace and holineſs, your perſons juſtified by the only righteouſneſs of Jeſus Chriſt, and ſo pardon of ſin, reconciliation with God, & acceptation of your perſons & ſervices in the blood, and for the ſake, merit, and mediation of Jeſus Chriſt: for by Nature and your firſt birth, you were the children of p. 147wrath, children and ſlaves to ſin and Satan, walking in the luſts of the fleſh, and fulfilling the luſts of the fleſh, utterly unable to do any thing that is truly good and acceptable to God, or to avoid evil, and the wrath to come, as the Apoſtle and experience aſſures us, Epheſ. 2.1, 2, 3. Titus 3.3.

Four things which a good old experienced Chriſtian, but the laſt night before I wrote this, put ſome few of you in mind of, which I will here ſet down with ſome enlargement.

1. To labour to get ſin imbittered: That is, to ſee and be truly ſenſible what an evil thing ſin is, how filthy, hateful, dangerous, and damnable; that it may be bitter unto you, loathed, ſubdued, and mortified by you by all means, through the aſſiſtance of the Spirit of God, Rom. 8.13.

2. To be ſelf-emptied: That is, to ſee how empty you are of any thin that is truly and ſpiritually good in. and of your ſelves; that the beſt performances even of the moſt holy perſons are ſo imperfect, that they p. 148muſt utterly renounce all confidence in them in the point of juſtification before God, Iſai. 64.6. Luk. 17.10. Rom. 3.23. to the end. Gal. 2.16.

3. To eſteem Chriſt highly, as only neceſſary to redeem you, juſtifie and ſave you, and moſt worthy of all your love, ſervice, and obedience.

4. To imbrace holineſs alſo, as that which is abſolutely neceſſary to ſpiritual life and ſalvation, Heb. 12.14. 1 Pet. 1.14, 15.

To this end conſider (and what I ſay to you in this, as alſo in the former things, I ſay unto all) conſider ſeriouſly two things.

1. The torments of hell as moſt intolerable, eaſeleſs, and endleſs: Oh! to ſuffer eternally without all poſſibility of an end, or any intermiſſion, eaſe, or mitigation; it is a thing moſt aſtoniſhing fully to conſider of, and ſee into.

2. The joys, felicity, and glory of Heaven, in the preſence, immediate, and full enjoyment of God himſelf, Jeſus Chriſt, &c. and that for ever and ever, never to have any end, nor abatement. Such and ſo great, as p. 149mortal eyes never ſaw, nor ear heard, nor the heart of man can conceive, 1 Cor. 2.9. Pſal. 31.19.

Sixthly, Children muſt learn to be mannerly; to know their duty towards all, and accordingly to carry themſelves mannerly, loving, and with due reſpectfulneſs and courteſie to all ſorts of perſons, even to the meaneſt and pooreſt. Good breeding and carriage is very commendable and winning.

Seventhly, As you grow up in diſcretion and years, be faithful, diligent, careful and provident to look unto, and do your Parents buſineſs; the benefit will be all your own hereafter, and you will have the peace and comfort of a good conſcience, in diſcharging your duty in the mean time and ever.

Eighthly, Imploy ſome time every day in private, alone, in reading the Holy Scriptures, prayer, meditation on what you have heard and read; and labour to uſe and improve all Ordinances of Chriſt for your ſpiritual advantage and Souls benefit.

p. 150Ninthly, Brothers and ſiſters must love one another in a ſpecial manner, and be very willing and ready to do all good offices one for another; Love as Brethren, ſaith the Apoſtle, becauſe of the near relation one to another in the fleſh: for brothers and ſiſters to live at variance, or as ſtrangers one to another, is ſinful and ſhameful. What! ſhould not they love and live lovingly one with another, that were begotten of the ſame father, or born of the ſame mother, lay in the ſame womb, fed at the ſame breſt and table, and frequently plaid together? If any of you be faulty (I can accuſe none) for ſhame let it be ſo no more; but labour to be cordially united in love, and help one another in all well doing, eſpecially in the way to Heaven.

Laſtly, When you are grown up, and deſire to change your condition, and diſpoſe of your ſelves abroad in a calling, place, and eſpecially in way of Marriage, obſerve, I pray, theſe few directions, and God will be with you to bleſs and proſper you.

1. Reſolve on nothing till you p. 151have firſt acquainted your Parents (or Guardians that are in place of Parents) and have their conſent and advice: you have your being and education, breeding and bringing up by their care, pains, and charge, and therefore do owe your ſelves to them; and therefore ſhould do nothing without their conſent and advice.

2. Be earneſt with God in prayer for direction, and a bleſſing on your undertaking, moſt eſpecially in the choice of a yoke-fellow. God is the great diſpoſer of all things, and moſt wiſe, yea, only wiſe, 1 Tim. 1.17. Houſes and riches are the inheritance of fathers, but a prudent wife is from the Lord, Prov. 19.14. Therefore be ſure to ſeek unto God for a meet yoke-fellow, as the gift of God.

3. Let Godlineſs in a yoke-fellow be that which above all you deſire, and endeavour after to find in an helper. Never marry with one that is not truly religious; and though Religion alone is not ſufficient to make a fit match, ſuffer not your ſelves to be corrupted with the p. 152worlds falſe gloſſes of beauty, wealth, or the like; neither croſs the rules of Nature, in too much diſparity of age, or degree, or in robbing Patents of their right: marry not with any of evil report, for beauty or lucre ſake: among all the ends of marriage mentioned in the Scripture, 'tis obſerved, there is none to make one rich, or worldly great.

They that look only or chiefly at beauty, parts, riches, or other worldly advancements, many times have that which they deſire, but little comfort with it; often a creſs, and ſometimes a curſe with them. He that would have Gods bleſſing on the marriage, muſt invite God to the marriage: he that would have not his wine turned into water, but his water turned into wine, muſt invite Chriſt to the wedding: he that would have Gods favour and bleſſing, muſt ask his leave and preſence, and follow his direction by his word and gratious Providence. Be not haſty, but wiſely deliberate and conſiderate, ere you paſs over your ſelves, liberty, and all for ſo long a p. 153term, as during life; much leſs ſell your ſelves and your liberty, and comfort, only for worldly eſtate, wit, or beauty, though never ſo great, and be always a ſervant for theſe uncertain and unſatisfying things. And it is good to expreſs before engagement, what you expect both for piety, and all other matters, of habitation, manner of living, order of family, and the like. This is the way to have marriage a merry age, matter of much comfort.

25. Maſters, you to whom God has given the honour of being Maſters and Governours of a family and ſervants,

1. Know I pray and remember, that moſt of the before-mentioned duties incumbent on Patents, concern you alſo to practiſe towards your ſervants, as to inſtruct them in the grounds of true Religion, to pray with them and for them daily, read the Scriptures before and to them daily, and ſee that they be preſent and do attend with reverence, both at private duties, as prayer, reading the Scriptures, repetition of what p. 154has been heard, and the publike Mniſtry of the word; and that they alſo do read the Scriptures often, examme them what they do remember, help them what you can, and give them a good example in all things.

2. When they do well, encourage them; reſtrain them from evil, and from evil places and company. And when they do ill, reprove them, but privately; ſhew them their error, and the evil of their ways in love, that they may ſee you ſeek their good as well as your own, and the faithful diſcharge of your duty to God and them.

3. Rule them not with rigour, harſhneſs, or bitterneſs; uſe them not as ſlaves, but as fellow ſervants to Chriſt, with love and gentleneſs, forbearing threatnings as much as may be, that they may ſerve you out of love, and for conſcience ſake. Rigour, bitterneſs, harſhneſs, foul language, are hateful to God, and often do much hurt, make many mopiſh, careleſs, ſome diſtracted, and others deſperate; but love, gentleneſs, and p. 155good uſage, hath often done much good, even on difficult natures; and your authority muſt be improved for their edification, and not for their deſtruction, 2 Cor. 10.8. And if they reply (when reproved) ſoberly, hear their defence and reaſons, as Job did, Job 31.13.

But be ſure you command your ſervants and children nothing but what is lawful, juſt and equal, and agreeable unto, nothing that is againſt the Law of God, which muſt be all our rule; for ſo doing, your ſelves will be guilty of a double fault, and ſuffer moſt in the end; and I would gladly prevent your daſhing on this rock and all others.

4. Allow them time convenient, as for your work, ſo for Gods ſervice, publike and private duties of Religion and piety. It is not enough to inſtruct them, and blame them for omiſſions, but you muſt alſo allow them convenient time; it will be no let to your work and buſineſs, but a whet rather, bring a bleſſing on your affairs, as Abrahams ſervant did, Gen. 24.12, 27, 42, 48, 52.

p. 156But lamentable is the careleſsneſs, and negligence, (I might ſay, the prophaneſs) of moſt Parents, Maſters, and Governours of families, who have no duties of Religion performed in the family, not ſo much as prayer; but live like Heathens and Infidels, only work, eat, drink, ſleep, play, and the like worldly things, but no ſervice of God, or very rarely; ſometimes ſome have a ſhort, heartleſs prayer at night: yea, it is to be feared, and I have too much reaſon to think, that ſome, even whom I know, and no doubt many others, and I therefore mention it, that they might ſee their ſin; ſuch, I ſay, which make a fair profeſſion of Religion, and do attend, I think, conſtantly on ſome of the beſt Preachers, and yet have no family-duties, or but ſeldom. This is very ſad, that that which ſhould be minded principally, the worſhip and ſervice of God in the family, is either wholly neglected, or leaſt minded. It was otherwiſe with Abraham, Joſhua, Job, David, Daniel, and all that ever truly feared God, Gen. 18.19. p. 157Joſh. 24.15. Daniel three times a day, Dan. 6.10, 11, 12. David ſeven times a day, Pſal. 119.64.

5. Imploy them well in lawful imployments, but do not over-burden them. A good man is merciful unto his beaſt, ſaith Solomon, much more to his ſervant.

6. Be careful for them, both in health and, ſickneſs; provide all things needful and convenient for them, and in due ſeaſons. Allow them convenient time for reſt, recreations, and to mend their apparel; and allow them for their work a ſutable reward; the laborer is worthy of his hire. Let poor labouring men eſpecially be fully paid for their work, whether they work with you or for you. God hates oppreſſion. Do not work on the poor mans neceſſity; you would not be willing to be ſo ſerved your ſelves. Do nothing in this kind but that which is juſt and honeſt before God and all men. Remember you have a Maſter in Heaven, to whom you muſt give an account; and there is no reſpect of perſons with God, Epheſ. 6.9. And though ſome poor labouring p. 158men will be glad at ſome times to do any thing to get a peny to ſupply neceſſaries; yet ſure no honeſt man, or that fears God, will work on ſuch a man or womans neceſſity: to pinch men that labour of their neceſſary and convenient food, apparel, or wages; to deny them their juſt due, defer them when they ſtand in need of it, abridge them of their neceſſary reſt, abate them in their wages, or work on poor mens neceſſity (as the manner of ſome wretched Maſters is to do) is hateful to God, who is merciful, and will ſurely avenge the poor that cry unto him, and ſeverely puniſh ſuch wretched Maſters.

7. Teach them their Trade who are put as Apprentices to you. It is a great ſin to keep them ignorant of the lawful ways, and the managing of their Calling; a robbing of them, and fruſtrating the end for which they were put to you. As for the Myſteries, or rather myſterious iniquities many men uſe in the managing of their Trades and Callings, let the wicked keep to themſelves, whereby many to wonderment quickly grow p. 159rich; but fear you God. It is an old ſaying, Plain dealing is a Jewel, but he that uſeth it ſhall die a beggar: but it is better to die a beggar, than a knave; to die poor and go to Heaven, than to die very rich and go to hell, 1 Cor. 6 9, 10. The only ſure way under Heaven to have a bleſſing on whatſoever a man hath, and Gods favour, whoſe loving kindneſs is better than life, is to deal truly, juſtly, and faithfully with all men, in all things. I will not condemn any whom I ſee or hear of, that ſuddenly get great eſtates; but I cannot imagine how ſome men ſhould get ſuch vaſt eſtates as they do in a few years, if they do not uſe ſome ſubtleties, or ways more than are honeſt. But they ſtand or fall to their great Maſter; I do but give ſome men an Item, God grant the faulty may make uſe of it; I touch not others, unleſs by way of caution.

8. Teach them alſo to be careful, diligent, and provident for themſelves in an honeſt way, that they may ſee you mind their good as well as your own; it will both do them p. 160good, and make them more careful to manage your buſineſs for your comfort and benefit.

9. When you have a good ſervant, eſpecially one that feareth God, and makes conſcience of his ways, eſteem highly of him or her; bleſs God for, and make much of ſuch, and uſe him as a brother, or her as a ſiſter in Chriſt, and a good gift of God, Philemon v. 16.

26. Servants, you that are actually engaged, or yet free, and intend to be ſuch, let me mind you alſo of your duties, and make Conſcience of performing them, as you tender your own good.

Firſt, as much as in you lieth, while you are free, or when you ſhall be free and intend to engage again, make choice of a Godly family, of ſuch Maſters, Miſtreſſes, or Dames and ſamilies where piety and good Conſcience are exerciſed, and Religious duties conſtantly performed and encouraged, as you tender the everlaſting good and welfare of your precious and immortal Souls. Be not ſo deluded, as for a little, no nor for p. 161a great deal of worldly wages or reſpect, to neglect your precious ſouls. Evil and ungodly families have undone many a hopeful ſervant both in ſoul and body; yet moſt endeavor to get into families where they may get moſt wages, or other worldly reſpects, without any regard to piety & the beſt things, Gods glory; or their eternal eſtate, and prove accordingly; and many repent ſore when it is too late, when they are called by death to give an account of themſelves and their time unto God the Judge of all the world.

Secondly, Having made a good choice, or being in a Religious, Conſcientious family, bleſs God for it; be willing, ready, and forward to joyn with them in all Religious duties, and to learn of them, improve your opportunities, and continue there ſo long as you intend to be ſervants to others; if you may continue, change not for worldly reſpects and advantages only, to your prejudice in ſpiritual things.

Thirdly, Being ſervants, of whatſoever rank, ſort, or condition, birth p. 162or eſtate you were before, yet being ſervants, know, and make conſcience of the duty God and Nature require of you.

As 1. Be obedient to them that are your Masters according to the fleſh; that is, to fleſhly and bodily Maſters, of the ſame common nature with your ſelves, in all things lawful, and that may ſtand with your obedience unto Chriſt, your heavenly Maſter and abſolute Lord: ſo God himſelf expreſly commandeth, Epheſ. 6.5. Coloſ. 3.22. Yea, though they were before inferior to yourſelves in divers reſpects, and are ſtill froward, harſh, cruel, ungodly, 1 Pet. 2.18. not only to the good and gentle, but alſo to the froward, in all things. So Coloſ. 3.22. that is, in all things lawful, all things that may ſtand with Gods command, that may tend to the glory of God and their Maſters good; for ſoul, body, or outward being in the world, not in things ſinful; for we may not think that God would have any ſervant to obey his earthly Maſter contrary to his own will and rule, who is the Supreme and abſolute p. 163Lord over men and Creatures.

And when I ſay and uſe the word Maſters, I underſtand as the Apoſtle doth, both Sexes, the Mistreſs and Dame alſo, as well as the man. And great is the benefit ſervants procure to themſelves by faithful obedience to their Maſters.

Now for the manner of your obedience, I muſt put you in mind of what the Spirit of God hath ſet down for your direction and practice.

1. With fear and trembling, Eph. 6.5. that is, with an awful fear of offending or diſpleaſing them, in doing what is required for matter or manner: for a ſlaviſh fear or dread is not here meant or allowed, eſpecially in Chriſtian ſervants, who are ſpiritually free; but a careful reverential fear, a fear of puniſhment or juſt diſpleaſure (as aforeſaid) is to be uſed, Rom. 13.3, 4.

2. In ſingleneſs of heart, Epheſ. 6.5. Col. 3.22. that is, truly, ſincerely, from the heart, not hypocritically, or in diſſimulation, but heartily, as p. 164in the ſight of God, who ſeeth and knoweth your hearts.

3. Not with eye-ſervice as men pleaſers, Epheſ. 6.6. that is, not with a meer outward ſervice, only to ſatisfie the eye of man, and to pleaſe man, which is hypocritical; or to be diligent, nimble, and careful while the Maſters eye is upon them, and when his back is turned, and he gone, to be idle, lazie, careleſs, doing nothing at all, or little, or to halves, which is Phariſaical, a defrauding & deceiving of the Maſter, both which are hateful to God, and diſpleaſing to man. A ſervant ought to do his Maſters will and command heartily, as to the Lord, with care, diligence, and faithfulneſs, when he is abſent and far off, as well as when he is preſent and looketh on, becauſe God requires it, and ſeeth, and will call him to account.

4. With good will, doing ſervice as to the Lord, and not to men, Epheſ. 6.7. that is, not only in ſingleneſs, but alſo, readily, cheerfully, and deſiring that it may be for the Maſters profit p. 165and benefit; which argues a good will to their Maſters.

5. Not anſwering again, Titus 2.9. that is, not gainſaying, reaſoning, and arguing, cavilling againſt it; yet may a ſervant, and ought, in ſome caſes, humbly to ſhew his reaſon againſt the doing of this or that, or after this or that manner, when he verily beleeves it to be ſinful and unlawful, or tending to his Maſters prejudice and diſadvantage, as Naamans ſervants did, 2 Kin. 5.3. & 13.

2. Be careful to ſerve your Maſters with all faithfulneſs, Tit. 2.10. 1 Cor. 4.2. as it is ſaid of Moſes, Heb. 3.5. Moſes was faithful as a ſervant; that is, with faithfulneſs, diligence, and care to manage your Maſters buſineſs as may be moſt for his benefit, as Joſeph did.

This faithfulneſs muſt appear in dealing truly with him in all things, endeavoring carefully to keep, preſerve, and manage your Maſters goods to his advantage; look to his cattle, children, perſon, credit, keep his ſecrets, and do all things faithfully, that you are intruſted to do; p. 166not purloining, imbezeling, waſting, or unneceſſarily ſpending your Maſters goods, for that is diſhoneſty, next door to robbery; not ſuffering through your careleſsneſs or negligence any hurt or damage to come to your Maſter, or to any perſon or thing he hath, for that is unfaithfulneſs; and as you deal with others, others no doubt will hereafter deal with you.

3. Be careful to give all due reverence and reſpects; hear what the Apoſtle ſaith, 1 Tim. 6.1, 2. Let as many ſervants as be under the yoke, count their own Maſters worthy of all honour: Obſerve and underſtand, that many of thoſe Maſters the Apoſtle then ſpake of, were Infidels, Heathens, Idolaters, and otherwiſe laid on heavy yokes, which he expreſſes by the word yoke; and their ſlavery, by being under the yoke; and though their ſervitude was an heavy burden, a yoke, to ſerve them which were Idolaters, and enemies to the true God and Jeſus Chriſt, whom the Chriſtian ſervants beleeved in, loved, honoured, and ſerved p. 167in their ſpirits; and perhaps many of them in other reſpects very unworthy men: yet being, and while they were their Maſters, the Chriſtian ſervants muſt count them, and accordingly carry themſelves towards them, as worthy of all honor from them, as their Maſters, and next under God over them. And obſerve his reaſon, which is very good, That the Name of God and his Doctrine be not blaſphemed, v. 1. that is, evil ſpoken of by the Heathen Maſters: for if they ſhould refuſe to ſerve their Maſters, or to reverence them, though Infidels, under pretence of their Chriſtian liberty, this would occaſion their Infidel Maſters to reproach the Chriſtian Religion, as if it taught them diſobedience, pride, and undutifulneſs. Much more then ſhould Chriſtian ſervants cheerfully and gladly ſerve and honour beleeving Chriſtian-Maſters, eſpecially ſuch as are truly religious, godly, and conſcientious, as ver. 2. ſhews: And they which have beleeving Maſters, &c.

And this reverence muſt be inward, in the heart; otherwiſe it is p. 168hypocritical; and muſt be expreſſed outwardly in their ſpeech and words to them, and of them behind their backs; it muſt be alſo ſparing, humble, mild, the truth, and at a fit ſeaſon, & by forbearing to ſpeak when the Maſter ſeems to be unwilling they ſhould ſpeak any more at that time. Alſo in their behaviour and carriage, dutiful ſubmiſſive obeyſance or courtefie to them, ſtanding modeſtly, decently, and humbly before them, uncovered, and the like uſual reverend reſpectful carriages. All which reverence and humble reſpects is due alſo from children to their Parents; yea, and alſo from wives in ſome degree, to their own husbands, who in many things have a joynt authority & power with their husbands, Eph. 5.33. therefore the rather is due from ſervants to their own Maſters, who are in a far inferiour condition th…n wives. Wherefore ſawcineſs & boldneſs, in ſpeaking without reſpect, as if equals, replying again and again, ſtoutneſs, croſneſs, that will not anſwer when they are ſpoketo, or croſly, or flee away in a paſſion, or ſlap him p. 169in the mouth with a lye, pride in not giving the title due to the Maſter, becauſe it may be, he is poor or mean, or not very wiſe: muttering and murmuring are carriages very unworthy, to be condemned, though from a Chriſtian ſervant to a Heathen Maſter; much more, if to a Chriſtian Maſter; worſt of all, if to a godly Maſter.

4. Patiently bear reproofs, and correction alſo, if you meet with them, even when you do well, much more if for evil doing; it is both a ſin and ſhame to murmur, complain, or be impatient: 1 Pet. 2.18, 19. Servants, be ſubject to your maſters, with all fear, not only to the good and gentle, but alſo to the froward; for this is thanksworthy, if a man for conſcience towards God indure grief, ſuffering wrongfully; for what glory is it, if when ye are buffeted for your faults, ye take it patiently? but if when ye do well and ſuffer for it, ye take it patiently, this is acceptable with God, for even hereunto are ye called, becauſe alſo Chriſt ſuffered for us, leaving us an example that we ſhould follow him, who did no ſin, neither p. 170was guile found in his mouth. See, here is Gods command, Chriſts example, their own duty, comfort and benefit to themſelves, do all bind ſervants to a meek and patient bearing of reproof and correction, blows alſo.

5. Bear with your Maſters infirmities; for the beſt of men have their infirmities, are ſubject to like paſſions as other men, as 'tis ſaid of Elias, Jam. 5.17. as you your ſelves alſo have yours; and therefore make conſcience of bearing with them in others, eſpecially in your Governors, concealing and covering them in love, as much as may be. It is a ſinful thing to publiſh or blaze them abroad, to the diſ-credit of their Maſter; & is indeed to their own diſcredit & ſhame in the end: yet it is too common for ſervants when they meet together, to talk of, and blaze their Maſters and Governors infirmities, and ſecrets alſo, that others abroad know what is ſaid and done ſecretly in the houſe. Such the Holy Ghoſt condemneth as tale-bearers, Prov. 11.13. and 20.19. and the Apoſtle, as p. 171tatlers and buſie-bodies, wandring from houſe to houſe, and ſpeaking things they ought not, 1 Tim. 5.13. I ſay alſo, it redounds to their own diſcredit and ſhame; for who will credit or like ſuch as tattle abroad, what they ſee or hear at home? or knowingly receive, or willingly retain ſuch in their houſes? All ſober perſons will utterly diſlike and condemn ſuch perſons for ſo doing.

To back all theſe duties, and put all ſervants on to make conſcience of performing theſe duties, conſider theſe weighty Reaſons.

1. The will and expreſs command of God, as you have heard; ſo that in a willing neglecting any of theſe, you ſin againſt God, and provoke God againſt your own ſouls.

2. You wrong your Maſters, whoſe good you ought to endeavour heartily, and honour their perſons and authority.

3. The great reward you ſhall receive, if not of men, yet to be ſure of God, who has undertaken to be your pay-maſter, Eph. 6.8. Knowing that whatſoever good thing any man p. 172doth, the ſame ſhall he receive of the Lord, whether he be bond or free.

4. The place Maſters are in, namely, over you in the Lord, as your Head and Governour, and you in the place of ſubjection to them; ſo that whatſoever the birth, parentage, eſtate, parts, or former conditions of any of you were; yet now being ſervants by your own voluntary choice, or Divine Providence, you muſt be ſubject, and do the duty of ſervants; and it is much better to do that cheerfully and faithfully which muſt be done, and will be much for your comfort and benefit.

5. The faithful diſcharge of theſe duties is a good way to adorn the Goſpel, credit Religion and Godlineſs, honour the Name of God; the contrary will be an occaſion of blaſpheming the Name of God, and of the Goſpel, and the ways of Godlineſs, 1 Tim. 6.1. Titus 2.10. and hindring the good of Souls.

6. This is one end of your calling to Grace, to ſerve others faithfully: 1 Pet. 2.21, 22. whereunto alſo you are called: though the place ſpeaks eſpecially p. 173and particularly of ſuffering patiently for well-doing, yet excludes not the other, but includes it.

7. Fellow-ſervants muſt be loving one to another, and be a help and comfort one unto another in all well-doing, and by all lawful means as much as may be, that their lives may be more ſweet and comfortable to themſelves, more pleaſing to God, and their ſervice more acceptable unto their Maſter, and give one another and others a good example of faithfulneſs, diligence, chaſtity, ſobriety, godlineſs, and all Chriſtian vertues, and well-doing.

8. I might add, there will be a day of Death and Judgment, in which both Maſters and ſervants muſt give an account unto God the Judge of all the world, how they have carried themſelves in their relations one towards another, 2 Cor. 5.10. Eccleſ. 12.14.

27. Laſtly, To thoſe that are poor in the world, I muſt add a few words particularly, for their comfort and direction; and I pray obſerve them well.

p. 1741. If now for your comfort, you be truly Godly, that is, know God and Jeſus Chriſt ſavingly; and if you do truly deſire to believe, and endeavour to ſerve God daily and faithfully, though but weakly, as your education ('tis probable) hath been but mean, then you are rich and great in the ſight of God. God is your Father, and Jeſus Chriſt your Redeemer, Juſtifier and Saviour, the Holy Spirit is your Sanctifier and Comforter, and Heaven your in heritance; all is yours, if you be Chriſts, 1 Cor. 3.22, 23. Bleſs God with all your Souls, ſerve him with all your heart, you are happy, in a far better condition than many thouſands, though you have little or nothing in the world, and they have hundreds or thouſands by the year, if they be Chriſtleſs, ungodly, and graceleſs, and ſuch I am confident ſome of thoſe to whom I intend this are. Fear not, you ſhall never want things neceſſary, any thing that God your Heavenly Father knows to be good and neceſſary for you. Conſider Pſal. 34.9, 10. & 84.11. Rom. 8.32. He that p. 175ſpared not his own Son, how ſhall he not with him freely give us all things? Conſider well Mat. 6.25. to the end: where you ſhall read how Chriſt argues for your comfort and ours alſo. Where God gives life, which is the greater & better gift, ſays Chriſt, he will give meat and drink, which is the leſſer; and he that gives a body, will give raiment, which is the leſſer good. He that will give a hundred or thouſand pound to his childe, will not be wanting to give him a little meat, drink, and clothes, a few ſhillings for his preſent neceſſaries. He that cloth s the field with graſs and corn, and the Lillies, that neither toil nor ſpin. Yea, He that feeds the ravens, kites, and other Birds and Beaſts that live on prey; God provides for them, when they awake in the morning; they ſing and are merry, and yet they do not know where they ſhall have one ſmall bit; and they praiſe their Maker in their kind, depend on him without diſtracting or carking diſtruſtful cares, and he provides for them every one food convenient in the due ſeaſon. Read p. 176Pſal. 104.27.28. and 147.15, 16. How much more will he provide for you, who truly deſire and endeavor to ſerve and fear him? Be not faithleſs, but beleeve. But

2. If you have not true ſaving knowledge and ſanctified Grace, an intereſt in Jeſus Chriſt; if ignorant, or unholy, and unrighteous, then I beſeech you, whatſoever you do neglect, yet neglect not any longer to give diligent endeavour to get ſound knowledge of the thigns that concern your everlaſting welfare: Be diligent to get ſound knowledg, ſaving Grace, true juſtifying faith, ſincerely to repent, love God, and make conſcience of ſerving him daily and faithfully according to his revealed will in his word. If you first, that is, chiefly and above all worldly things, ſeek the Kingdom of God and his righteouſneſs, the righteouſneſs of Jeſus Chriſt for your juſtification, and the righteouſneſs of an holy and upright converſation, all outward things ſhall be given to you of God; you have Chriſts own word for it, Mat. 6.33. you being careful and diligent p. 177to uſe lawful means in ſome honeſt imployment.

Object. Alas! (may ſome ſay) we are poor, have no time; all our time is little enough to get a ſorry livelybood, and poor rayment, otherwiſe had we time, we ſhould be willing.

Anſw. Yea, Why! hath not God ſet apart a whole day, the Chriſtian Sabbath, or Lords day, one day in ſeven, in a ſpecial manner to provide for your precious and immortal Souls? Spend that well and conſcientiouſly, in uſing the means to get knowledge and Grace, and you will have no cauſe to complain of the want of time. So that this is but an idle excuſe of an unwilling mind in too many. Beſides, you may ply your worldly calling on the ſix days, and yet have many an opportunity in the ſix days to think of better things, of what you have read or heard on the Lords day, and to put up many a requeſt to God, for knowledge, grace, and holineſs.

2. That, namely to neglect the Sabbath and other opportunities on the week days, is the way to be always p. 178ignorant, poor, miſerable, and curſed alſo. If you do neglect God, no wonder if he neglect you; but if you ſeek him, and to your power, craving aſſiſtance from him, to ſerve him to the beſt of your power, he will be found of you, and provide for you, Mat. 7.7, 8, 9.

3. Know, that to learn to know God and his will, and to ſerve him daily and faithfully, out of conſcience, love, and obedience, is the only neceſſary thing, abſolutely neceſſary to ſerve God, and ſo to ſave your own ſouls, the great end of your creation, living and being in the world; neglect this, and you do nothing at all that is abſolutely good and neceſſary, that will ſtand you in any ſtead, or do you any good when you muſt die, and to eternity. Without this, no obtaining Heaven, or eſcaping Hell. Whatſoever you get in the world, yet without true piety and holineſs you muſt periſh eternally. Oh! that word eternally is the moſt aſtoniſhing, to be always, for ever and ever in the torments of hell with the Devils; after ten hundred p. 179thouſand years are paſt, to be as far from an end of miſery, as the firſt day it began, becauſe it never ſhall have an end. Oh! that will be ten thouſand times worſe than to be always very poor and miſerable in this world.

Therefore 1. whatſoever you do, I beſeech you for the Lord Chriſts ſake, do not neglect this one neceſſary thing, to learn and practice daily to ſerve and glorifie God, and to enjoy him for ever.

2. And be alſo diligent in ſome honeſt and lawful imployment, careful; and provident to get, keep, and ſave what you honeſtly get, for your comfortable being while you are here. Caſt off all diſtruſtful, carking cares, ſhun idleneſs, lazineſs, vain and unneceſſary ſpending of what you honeſtly get; be diligent and provident, Pro. 10.4. He becometh poor that dealeth with a ſlack hand, but the hand of the diligent maketh rich. Prov. 12.24. The ſlothful ſhall be under tribute, but the hand of the diligent ſhall be made fat, Prov. 13.4. Read alſo Pro. 21.5. and 22.29.

p. 180And be always truly thankful for, and contented with what you have, whatſoever it be, 1 Tim. 6.6 Godlineſs with contentment is great gain. Pray daily, for a bleſſing on your labour, ſerve him faithfully, and he will provide for you. This is the way to have always ſo much as the moſt wiſe God and gratious Father ſeeth beſt for his people, Mat. 6.33. Pſal. 84.11. And be ſure in what want or ſtrait you ſhall at any time be, to uſe no unlawful or unwarrantable means to help your ſelves, as lying, ſtealing, defrauding, over-reaching, for that is the way to be always poor and curſed alſo of God, in your ſouls, body, and name.

I have obſerved ſome ſorts of poor people, which I cannot but much pity, blame, and condemn, as they juſtly deſerve.

1. One ſort is thoſe that are ignorant, pitiful ignorant, many of them looſe alſo and prophane, and are content and willing to be ſo, will take no pains to know and ſerve God as they ought and might, and be better. Theſe are like to periſh eternally. p. 181Theſe alſo bring up their children in ignorance and irreligion, and many times idly alſo, & ſo help to fill the world with perſons ignorant, looſe, prophane, ungodly, and beggars alſo, to the great ſhame of Chriſtianity, and great impoveriſhing the Common-wealth they live in; increaſing the number of Atheiſts, prophane perſons, and the Devils Kingdom, and hell in the end. The Lord open their eyes, and awaken their conſciences to ſee whither they are going before it be too late.

2. A ſecond ſort is, of thoſe that are idle, lazie, trifle away a conſiderable part of their time; ſometimes half a day, a whole day and more in a week. God ſays, Six days ſhalt thou labour, Exod. 20.9. Solomon ſays, What thy hand findeth to do, do it with all thy might, Eccleſ. 9.10. The Apoſtle ſays, He that will not labour, neither let him eat, that is, do not pity him, do not relieve him, unleſs in caſe of extreme want, 2 Theſ. 3.10.

3. A third ſort are thoſe that will work hard, and as ſoon as they get a little mony, will go to the Ale-houſe, p. 182and ſpend it there, to the diſhonor of God, abuſe of his creatures, and themſelves; miſpence of neceſſary and pretious time, bringing guilt on their Souls, & diſtempers, and ſometimes death, by drinking or quarrelling, on their bodies; and wrong their poor wives and children, who at home pinch hard for it, which otherwiſe might be comfortably provided for. It is great pity a ſevere Law is not made and put in due execution againſt ſuch guzling fellows, and on the Ale-houſes and perſons that harbor the very ſinks of ſin, irreligion and Atheiſm, many of them.

4. A fourth ſort are thoſe that are given to fingering and filching any thing of other mens which they can lay hand on, and fairly carry away, and think all is gained that is ſo gotten: whereas, alas! they little conſider, that for this very thing God may, and often doth blaſt and curſe that little they have gotten honeſtly. 'Tis Godlineſs only, that with contentment is great gain, 1 Tim. 6.6. for it hath the promiſe of this life, (the p. 183good things of this life,) and that which is to come.

5. I may add a fifth ſort; ſome few, which are thoſe that having by their labour gotten a little money, either laviſh it out in ſome finery, or dainty fare, and ſtrong drink above their ability (in a moderate way, at ſome ſpecial time, is not to be blamed.) And ſo feaſting as it were one day, and then are forced to fait or go with an empty belly two or three days after: whereas a wiſe husbanding that little they get, might ſupply their wants at all times ſomething comfortably.

Thus living and walking according to theſe and the former rules and directions, none need to fear either want or death, but may comfortably ſay with David, The Lord is my ſhepherd, I ſhall not want, Pſal. 23.1. and apply that of Iſaiah, Iſa. 57.2. He ſhall enter into peace, they ſhall rest in their beds. None need to fear want, that hath an All-ſufficient God, and a moſt tender Father to provide for them; nor need to fear death, ſeeing to die to a Godly man, p. 184is to enter into peace; and reſt in his bed: none fear to go to bed, when they know they ſhall reſt.

Object. Thus to live, (perhaps ſome will ſay, or at leaſt think) were to baniſh all joy and comfort, and to live an heavy, mopiſh, melancholy life.

Anſ. 1. The world is much miſtaken and deceived. The Godly man is forbidden or debarred no joy, natural or worldly, that is lawful and convenient for matter and other circumſtances; but only meer carnal, ſenſual delights, and others, when, and ſo far as they are evil in reſpect of circumſtances; which worldly delights, ſo far, worldly and voluptuous men muſt and will repent of, when they ſhall give an account of themſelves and their ſinful pleaſures and delights unto God.

2. None under Heaven have ſo much true joy, delight and content, as the truly Godly man hath, or may have, even the moſt ſtrict and moſt religious of them. But indeed their joy and delights are not carnal, but ſpiritual; not outward in the face, voice and lungs, but inward in the p. 185heart, a true, ſound, ſolid joy; but the joy of worldlings is a ſlight, ſuperficial underling joy, of the bo y, not of the ſoul, like the flaſh of a bavin in the fire, or ſtraw, it will make a great flame and noiſe, but yeeld little hear; it doth ſcorch rather than heat kindly, and is quickly gone and out; but the Godly mans joy is in his ſoul, Luk. 1.46, 47. Pſal. 13.5. and 33.21. a ſubſtantial hearty and laſting joy. What greater joy can there be? What greater comfort, and cauſe of rejoycing, than to know and be aſſured, or have ſome comfortable grounds of hope that they are freed from the reigning and condemning power of ſin, from the deſtroying power of the devil, death, and hell, have their ſins pardoned, God reconciled, Chriſt to be their Saviour, God to be their Father, the Holy Ghoſt to be their ſanctifier, inſtructer, guide and comforter, and Heaven to be their everlaſting inheritance; and that in the mean time, all things, even the worſt, ſhall work together for their ſpiritual and everlaſting good, comfort, and happineſs, p. 186the all wiſe and over-ruling gratious Providence of God? Rom. 8.28. Pſal. 25.10. Therefore ſays the Apoſtle, Phil. 4.4. Rejoyce in the Lord always, and again I ſay, Rejoyce. Such a joy as the world can neither give nor take away, nor underſtand, Iſa. 9.3. Prov. 14.10. John 16.22.

Object. 2. Yet again, p ſſibly ſome may think, this ſeems to be too much preciſeneſs and niceneſs, more than needs: What ſhall none go to Heaven, but ſuch as live very preciſely and strictly?

Anſw. I cannot deny, but many ſhall go to Heaven; yea, all that are truly Godly, and live holily, though they are not of ſo ſtrict a life as ſome are. But

2. I never heard or read of ſo much as one in all my life, that was truly Godly, that thought himſelf too holy and ſtrict; but of many (no doubt truly Godly & ſtrict) who have complained, and were troubled that they were no more holy and conformable to the will and Law of God, and to Jeſus Chriſt. Read and conſider David, Pſal. 119.5.14, 15, 16, 33, 34. and many other places, Paul alſo p. 187Rom. 7.18, 19, &c. and Phil. 3.9, 10, 12, 13, 14.

3. I ſay alſo, that even wicked, looſe, prophane perſons, when themſelves come to die, if the eyes of their underſtandings be truly open, and conſcience awaked, they will juſtifie the moſt holy & ſtrict Chriſtians, and heartily wiſh that themſelves had lived ſo: I have heard and ſeen ſome do ſo on their ſick beds, when they had dying thoughts.

4. Conſider what Chriſt ſaith and commandeth us, and all men, Mat. 5.48. Be ye perfect, even as your heavenly Father is perfect. and what the Apoſtle ſaith and enjoyns in the name of God, 1 Pet. 1.15, 16. As he which has called you is holy, ſo be ye holy in all manner of converſation: Becauſe it is written, Be ye holy, for I (that is, God or Chriſt) am holy. Now who can be perfect in this life, for degree, as God our Father in Heaven is Holy? And who can be ſo holy in all manner of converſation while in the ſtate of mortality, as Jeſus Chriſt is holy? yet this we are all commanded to endeavour after here.

p. 188And now dear Friends and Chriſtians, give me leave to add only a few choice places of Scripture to be always ready at hand, and before your eyes.

Epheſ. 4.22, 23, &c. Put off concerning the former converſation the old man, which is corrupt according to the deceitful luſts. And be you renewed in the ſpirit of your mind; and that ye put on the new man, which after God is created in righteouſneſs and true holineſs: Wherefore putting away lying, ſpeak every man truth with his neighbour, for we are members one of another. Be angry (namely, when there is a juſt cauſe) but ſin not, let not the Sun go down upon your wrath, neither give place to the Devil. Let him that ſtole, ſteal no more, but labour with his own hands the thing which is good, that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouths, but that which is good for edifying, that it may miniſter grace to the hearers. And grieve not the Holy Spirit of God, whereby you are ſouled up unto the day of redemption. Let all bitterneſs, and wrath, and anger p. 189and clamour, and evil ſpeaking be put away from you, with all malice. And be ye kind to one another, tender hearted, forgiving one another, even as God for Chriſt ſake hath (or as you deſire God ſhould) forgive you.

Phil. 2.1, 2, to 7. If there be any conſolation in Christ, if any comfort of love, if any fellowſhip in the Spirit, if any bowels of mercy, fulfil ye my joy, that ye be like minded, having the ſame love, being of one accord, of one mind. Let nothing be done through ſtrife and vainglory, but in lowlineſs of mind, let each eſteem others better than themſelves. Look not every man on his own things, but every man alſo on the things of another. Let this mind be in you which was alſo in Chriſt.

Rom. 12.1, 2 I beſeech you by the mercies of God, Brethren, that ye preſent your ſelves a living ſacrifice, holy and acceptable unto God, which is your reaſonable ſervice; and be not conformed to the world, but be ye transformed in the renewing of your minds.

Phil. 4.8. Whatſoever things are true, whatſoever things are honeſt, whatſoever things are just, whatſoever things p. 190are pure, whatſoever things are lovely, whatſoever things are of good report; if there be any vertue, if there be any praiſe, think on theſe things.

1 Pet. 3.8, 9, 10, 11. Be all of one mind, having compaſſion one of another, love as Brethren: be pitiful, be courteous, not rendring evil for evil, or railing for railing, but contrariwiſe bleſſing, knowing that ye are thereunto called, that ye ſhould inherit a bleſſing. For he that will love life, and ſee good days, let him refrain his tongue from evil, and his lips that they ſpeak no guile. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil.

Coloſ. 3.12, 13. Put on therefore (as the elect of God, holy and beloved) bowels of mercies, kindneſs, humbleneſs of minde, meekneſs, long-ſuffering, forbearing one another, and forgiving one another; if any man have a quarrel one againſt another, even as Chriſt forgave you, ſo alſo do ye. And above all things put on charity, which is the bond of perfectneſs. And let the peace of God rule in your hearts, to the which ye are p. 191called, in one body, and be ye thankful. Let the word of Chriſt dwell in you richly, in all wiſdom, teaching and admoniſhing one another in Pſalms, and hymns, and ſpiritual ſongs, ſinging with grace in your hearts to the Lord. And whatſoever ye do in word or deed, do all in the name of our Lord Jeſus Chriſt, giving thanks unto God and the Father by him.

Act. 20.32. And now Brethren, I commend you to God, and the word of his Grace, which is able to build you up, and to give you an inheritance among all them which are ſanctified.

2 Cor. 13.11. Finally, Brethren, farewel; be perfect, be of good comfort, be of one mind, live in peace, and the God of peace and love ſhall be with you.

Heb. 13.18, 20, 21. Pray for us, for we truſt we have a good conſcience in all things, willing to live honeſtly. Now the God of peace that brought again from the dead our Lord Jeſus Chriſt, that great Shepherd of the ſheep, through the blood of the everlaſting covenant, make you perfect in every good work to do his will, working in you that which is well-pleaſing in his ſight, through Jeſus Chriſt.

p. 1921 Pet. 5.10, 11. And the God of all Grace, who hath called us to his eternal Glory, by (or in) Jeſus Christ, after that ye have ſuffered a while, make you perfect, stabliſh, ſtrengthen, ſettle you. To whom be glory and dominion for ever and ever, Amen.

Now, dear Chriſtians, Brethren, and friends, conſider what I have written, and the Lord give you underſtanding in all things; and forget not to pray for him and his, who is

April 1670. Your very affectionate kinſman and friend to love and ſerve your Souls good, while he is T. M.

End of the text · Thomas Mocket, Christian Advice to Old and Young Rich and Poor (1671)