A Christians Walk and Work on Earth, Chapter 12
Of Family-Duties, the firſt Pregnant Conſiderations, ſecond Practical and profitable Directions. CHAP. XII.
1. HItherto of the walk of a Chriſtian in perſonal Holineſs; a ſhort diſcourſe of his Relative Holineſs in the cloſe of all, Conſider the firſt, 'tis true, a man is, what he is in private and in perſonal Actions habitually, either good or evil; and 'tis as true, that a man who is good privately and perſonally, cannot but be good Relatively alſo, he will labour to be good in all Relations: be will deſire and endeavour to be holy as a Father, as a Husband and as a Maſter; this holds true in all other Relations, Superiour, Inferiour or Equal, as a Wife, as a Child, and as a Servant Yea as a Magiſtrate, and as a Miniſter, &c. All perſons are Really, what they are Relatively; unſound hearts (like the Piller of ſmoak in the Wilderneſs) will have a dark ſide, as well as a bright, becauſe they be not, what they ſeem to be, they be not to God, what they ſeem to be to men, you may not be like the Candle in a dark Lantern, that gives but light one way; but rather as the Candle ſet upon the Candleſtick that diſperſes its light every way, into every corner of the Houſe, you muſt not be diligent in one Relation, and negligent in another, but be holy in all Relations wherein God has ſet you.
2. The ſecond Conſideration is, Religion (in Truth) diſperſes it ſelf into every Relation, and makes the New-Creature, [foreign] a publick-Creature, for the good of others, a bleſſing, (Gen. 12. 2.) to Family Relations, and ſo by conſequence to both Church and State, whereof a Family is the Epitome, being (as the Philoſopher ſaith) the firſt Society in Nature: as before the flood, [both] were bound up in private Families, as in a little volume: ſo now, the way to have both good, is to have Families good, whereof Churches and Kingdoms do conſiſt to make them as great Folios; Religious Families are bleſſed nurſeries out of which are tranſplanted a good Son into one place, a good Daughter into another, and theſe bring a bleſſing along with them to thoſe ſeveral places, as Jacob did to Laban, Gen. 30. 27, 30. and Joſeph to Potiphar, Gen. 39. 23. thoſe two bleſſed branches of the Patriarks Families, (though tranſplanted into a Forraign Soil) carries a bleſſing to Forraign Countreys.
3. The third Conſideration is, ſeeing 'tis the Lord that ſets the Solitary in Families, Pſal. 68. 6. and appoints the bounds of your habitation, Act. 17. 26. the placing of perſons in this or that place and habitation is from the appointment of the Lord thereof; as your being, ſo your dwelling is from the Lord, and this is not for wordly conveniency only, but for the worſhip of God, Deut. 6. 6, 7. & 11. 18. 19. which is your homage and quit-Rent, you muſt pay to the Lord of all, Act. 10. 36. Prov. 3. 6. Deut. 26. 17. Gen. 18. 19. Hereupon every new houſe was to be dedicated to God, Deu. 20. 5. with Prayers and Praiſes, as David did his, Pſal. 30. title, and as all ſhould be Sanctified, 1 Tim. 4. 5. the walls of your houſe are ever before the Lord, Iſa. 49. 16. and therefore Holineſs to the Lord ſhould ever be writ upon them, Zech. 14. 20. that your houſe may be as the houſe of David, Zech. 12. 8. Pſal. 101. 2. and as Melanctons Prince, a Church Court and Academy.
4. The fourth Conſideration is, in two branches. 1. Keep out Sin, that grand trouble houſe, Job 5. 24. & 11. 14. & 22. 23. do you viſit your habitation, 'tis a great mercy, deny'd to many; put Iniquity far from your Tabernacle (by Repentance and Reformation) and while God fills your houſe with good things, do not you fill it with evil Sins. O let not this be your kindneſs to your friend, 2 Sam. 16. 17. O do not thus requite the Lord, Deut. 32. 6. your houſe ſhould be all built of Iriſh-Oak (as it were) which cannot endure any venemous Spider to come near it; 2. You muſt keep in the Ark, as well as keep out Sin, thus did David, Pſal. 101. 2, 3. he would ſet no wicked thing before him, yet he did the holy Ark, before which he danced with all his might 2 Sam. 6 14, 16, 17.
5. That you may be rightly guided in this laſt walk of a Chriſtian, to walk in your houſe with a perfect heart, as David did, Pſal. 101. 2. and both keep out Sin, and keep in the Ark, to wit, Religion, as Obed-edom did and was bleſſed for ſo doing, 2 Sam. 6. 11. take theſe following directions (the ſecond thing propounded) which relates, Firſt, to the Governours of a Family, and Secondly, to the governed in it. Firſt to Governours, the (1) Direction is, whereſoever God hath ſet out the bounds of your habitation, Act. 17. 26. though God ſay to you, as Gen. 49. 13. (Zebulun ſhall dwell by the Sea-ſhore) an unruly Neighbour, and that yields no good Air, and it may be not an houſe to your liking in all things, yet ſay, this is the place appointed me of God, and having God for your Portion there cry with David, your lines are fallen to you in a pleaſant place, and that you have a goodly heritage, Pſal. 16. 9, 6. Gods company (to give all good things to you, Math. 7. 11. and to take all evil things from you) makes a Cottage, yea a Cave to become a Stately Court, and a Princely Palace, for where the King is there is the Court: though you have not all to your mind, yet this will make you ſay, you have all (as Jacob, Gen. 33. 11. & as Paul, Phil. 4. 18.) in having him, that hath all: yea though you have nothing (in compariſon) yet poſſeſſing all things in him. 2 Cor. 6. 10. when you have got the Divine Art of contentment, Phil. 4. 12. O Remember how the great Architect of the World had not a houſe to put his head in (though he was the Carpenter, Mark. 6. 3. and the builder of all, Heb. 11. 10.) Math. 8. 20. Phil. 2. 7. 2 Cor. 8. 9. and how thoſe great Favourites of Heaven wandred about in Sheep-skins, &c. Heb. 11. 37. 38. Having no certain dwelling place. 1 Cor. 4. 11. Suppoſe you have none (or but a mean one) on Earth; yet have you one (and that a Magnificent one) in Heaven, 2 Cor. 5. 1.
6. The ſecond Direction is, having an habitation appointed you of God, be ſure you make the Lord your Counceller about a yokefellow (whether you be Male or Female) if you have a call thereunto; Marriage [quaſi] Marre-age or Merry-age, 'tis the making or marring of you for your whole life; of all your civil affairs, there is none of the like Importance as this, having an Influence upon all your days you live in the World: 'tis like a ſtratagem in War, that cannot be recal'd when you will: according to your choice of a good or evil Spirit (you bring into your bed and boſom) you make your houſe a laſting Heaven or Hell; You are mine, and I am yours, [brevis quidem eſt Cantiuncula, longum vero Epiphonema] is a ſhort Song, but it hath a long underſong, therefore (an Errour herein being Irrecoverable) you have need of Argus his hundred Eyes, as well as Briareus his hundred hands, and of Gods Counſel (above all) that you lay not the foundation of a laſting ſorrow thereby; and that your Conjugium prove not a Conjurgium a continual croſſing (inſtead of comforting) one another, when two are in one yoke and each draws contrary ways to the other. Hereupon (ſome ſay) that Adam in his deep ſleep was praying for a meet help, Gen. 2. 21. and the Scripture ſaith expreſly, that Iſaac went out to confer with God (in Prayer and Meditation) about this weighty matter, Gen. 24. 63. a good Wife is from the Lord, Prov. 19. 14. And ſo is a good Husband.
7. The third Direction is, let not that Doctrine of Devils (that forbids to Marry, 1 Tim. 4. 1, 3.) hinder you, as if it were better to live upon the Common, or as if the unmarried eſtate were more honourable (without regard to the proper and peculiar gift, 1 Cor. 7. 7, 9.) for Marriage is honourable unto all, &c. Heb. 13. 4. and God himſelf (not Cecrops, Lycurgus, or Numa) was the firſt Author and Inſtitutor of it and that in Paradiſe, yea and before the fall, Gen. 2. 22. hence 'tis cal'd the Covenant of God, Prov. 2. 17. and though Paul the unmarried (qua talis, as 'tis ſaid) went up to God (which was a great honour) yet Moſes that was married had God to come down to him, which was greater honour; deſpiſe not this Divine medicine, which if rightly applyed, is your Arrival at the fair Haven, marriage, quaſi merry-age, the ſweeteſt paſſage of your life, a reſt and center of your affections, Ruth 3. 1. that it may be well with you, this is deſireable (as well as honourable) in both Sexes, for the man miſſes his rib and would recover it, and the woman (the rib) would be in her place under the Arm again.
8. The fourth Direction is, be careful to enter in by Gods way, into Gods Covenant, not as ſome that enter into Gods Ordinance, (to wit, Marriage) by the Devils portal; (to wit, fornication) ſo lays the Foundation of a curſe, and not of a bleſſing: the Apoſtle faith, let them marry only in the Lord, 1 Cor. 7. 39. you muſt not marry in Pluto (the God of Riches) nor in Venus (the Goddeſs of pleaſure) as the Heathens feigned, but in the fear of the Lord; the Rabbins obſerve, that in the names of [Iſh and Iſhah] the Hebrew names of Man and Woman, is included (Jah) the name of God, and that if you take out Jod and He, whereof the name (Jah) conſiſts, there remaineth nothing but (Eſch, Eſch,) which ſignifies fire, fire; the moral of it is good ſignifying, that if you marry in any manner but in the Lord, whoſe name is Jah, Pſal. 68. 4. there will be nothing but fire, fire, nothing but brawling and doleful diſſention, a fire that burneth to the fire of Hell; but if you marry in the Lord, you marry alſo with the Lord, and he cannot be abſent from his own Marriage; it was Chriſts preſence at a marriage that turn'd water into Wine, Joh. 2. 2, 9. Jeſus muſt be Invited to your Marriage (as the principal gueſt) but by no means invite the Devil (quaſi do-evil) who is (Abaddon and Appollyon. Rev. 9. 11.) the deſtroyer of all good; Except the Lord be with you to build your houſe (even in your foundation work, which is always ſerious and weighty work) all your indeavours will be but (Arena ſine Calce) ſand without lime that cannot hang together, but like untempered Morter, will fall aſunder, and you build in vain, Pſal. 127. 1. 2. Except and except, &c. 'Tis vain and 'tis vain, &c. Should found in your Ears.
9. The fifth Direction is, if God have made you the husband of a Wife (eſpecially of ſuch a one as hath the ſeven qualifications of a good one, to wit, grace, race, face, arts, parts, portion, proportion,) then (1) Be thankful to your God for ſo great a bleſſing, Pſal. 116. 12. this was one of the firſt real and and royal gifts that God beſtowed on Adam, and that upon deliberation of Divine wiſdom, Gen. 2. 18. the Trinity in the unity had conſulted before about mans firſt being, (let us make man, &c. Gen. 1. 26.) Now the Unity in the Trinity conſults about mans well-being, and determins 'tis not good for man to be alone (I will make him an help-meet for him) a piece ſo exactly cut out for him, as anſwers him rightly in every Joint; no ſuch glorious Creature could Adam find among all the Creatures that paſſed before him, hence the woman is the glory of a Man, 1 Cor. 11. 7. O bleſs God for ſuch a glorious Creature, and rejoice at the recovery of your loſt Rib, Cant. 3. 11. Rejoice in the Lord the giver of that mercy, 1 Cor. 1. 31. for marriages are made in Heaven, before they be Solemnized on Earth; 'tis the work of God the Creator to provide an helpmeet for Man his Creature, Gen. 2. 18. Prov. 18. 22. Prov. 19. 14. And (2) Live with your Wife (that God hath graciouſly given you) as a Man of knowledg, 1 Pet. 3. 7. where ſhould knowledg and wiſdom be, but in the head, if you have found (by ſeeking God in Prayer as Iſaac did) a Wife, that is, a good Wife (as name is uſed, Eccleſ. 7. 1. for a good name and Wool, Eſa. 1. 18. for white Wool) you have found a good thing, a fit and faithful yoke fellow is a ſingular bleſſing, and you have obtained favour of the Lord, Prov. 18. 22. as this calls for abundance of praiſe to your God, ſo for abundance of prudence to your Conſort, which is the weaker Veſſel, and ſo ought to be handled as a Venice glaſs with all tenderneſs even as Chriſt and his Church, Eph. 5. 29.
10. The ſixth Direction is, if God make you the head and Governour of an houſe and Family, then learn in the firſt place to rule your little houſe well, to wit, your ſelf, he that hath no rule over his own Spirit, is very unfit to take the rule over others, Prov. 14. 29. & 16. 32. and Eccleſ. 7. 9. Anger may ruſh into a wiſe-mans boſom, but it ſhall not reſt there, he dare not let the Sun go down upon ſo evil a gueſt and Counſeller; ſury dwells and domineers in no houſe or heart (not only till the Sun go down a whole day) but while it go round (a whole year,) Eph. 4. 26. but where a fool is the Maſter of the Family, a troubler of his own houſe that brings all to nothing, Prov. 11. 29. his livelihood (by a ſecret curſe) Vaniſhes into Smoak, and if not his life (by fretting) yet his liberty goes away, for he ſhall be ſervant to the wiſe in heart; none Triumphed in Rome but ſuch as had five Victories; nor you in Heaven without Victory over your five ſenſes.
11. The ſeventh Direction is, be careful to lead an Exemplary and a convincing Life, that you may be a pattern of Piety to your whole Family; patterns are ſo prevalent (both to good and evil) that Pelagius did think (though amiſs) Sin came into and is continued in the World by imitation and not by propagation; be ſure you ſhew Piety at home (as well as abroad,) 1 Tim. 5. 4. and be not like the ſtage-Players, that act the part of both great and good men upon the ſtage, but follow them into the Tiring-Houſe (where they diſ-robe themſelves) and then it will appear they are but very Rogues and vile-Varlots; every man is, what he is at home and in private. If Godlineſs be writ in a fair Character, and in large and lovely Letters, in the leaves of your life, 'twill invite your Children and Servants to Read, like, and love it, who otherwiſe (poſſibly) would never have heeded it; the Maſter of a Family is the Ordinary Looking-glaſs, whereby the whole Family do dreſs themſelves, [Regis ad exemplum totus Componitur Orbis,] as is the politick-head, ſo are the People, the body; and as is the domeſtick-head, ſo (uſually) is the houſhold good or evil: as it is with a fiſh, if the head be ſweet, all's ſweet; if it ſtink, all's putrifying: The Office of an head is great, in guiding and going before the whole body; in Joſephs dream, Gen. 37. 9. [behold the Sun, the Moon, and the Stars, &c.] the Father of the Family ſhould be as the Sun, full of Heavenly light in himſelf, and communicating of his light to enlighten the Moon (his wiſe) and the Stars of ſeveral Magnitudes) (his Children) yea and the Air and the Earth too, to wit, all his Servants.
12. The eighth Direction is, if you be the Wiſe or Mother of the Family, you muſt be of a wiſe Converſation, which wonderfully wins (as well as wooes) all you are related to, towards Converſion as well as Conviction. 1 Pet. 3. 1, 2, 3, 4, 5, 6. you muſt be as the Moon [in Joſephs dream] ſhining out (in your Orb) in your husbands abſence, and yet vailing to him, (as the Moon to the Sun) when he is preſent, and in his power being Subject to him in all his lawful commands or reſtraints. O that you may be fair as the Moon, Cant. 6. 10. Shining bright in all Vertues and Graces, while you are ordering your Family-affaires, as Sarah and Abigail, &c. And though you may have ſometimes, a dark ſide towards the Earth, yet (as the Moon in her very Ecclipſe) you may have a bright ſide towards Heaven which may never be Ecclipſed; you ſhould be to your Husband what Davids harp was to Saul in his fury and Phrenſy; 1 Sam. 16. 23. when your Husband is at any time (as who is not at ſome time) tranſported into paſſion; ſee that you caſt Milk and not Oile upon the flames of his Anger, that you may quench that fire and not more enflame it by adding another fire (your own anger,) to it, 'twas once a bleſſed Expedient in a godly Couple (though both Cholerick) to live lovingly together for forty years, without ever any fallings out betwixt them, by yeilding evermore to each others paſſions, and never being angry both together.
13. The ninth Direction is, to both the Sun and the Moon [the Husband and the Wife] jointly, that you live together as heirs of the grace of life, that your Prayers be not hindred, 1 Pet. 3. 7. Alas you are Men and Women (Subject to many paſſions and infirmities, Act. 14. 15. Jam. 5. 17.) and not Angels, freed from all frailties of the Fleſh; and therefore you have need to be enriched with all grace, whereby you may perform the duties, enjoy the comforts, undergo the cares, and reſiſt the Temptations that do attend your perſons and conditions, as becommeth the Goſpel you profeſs, Phil. 1. 27. and your praying much with and for each other (without hindrance, 1 Pet. 3. 7.) will (with Gods bleſſing) wonderfully encreaſe and Spiritualize your mutual affections one to another, either jarring will make you leave praying, or praying will make you leave jarring; Iſaac and Rebeccah were the moſt loving Couple we Read of, Gen. 24. 67. For they were a praying Couple, Gen. 25. 21, 22. he prayed for his Wife conſtantly, as the Hebrew ſignifies, and ſhe prayed down her paſſions prudently, he got the mercy (deſired), and ſhe the Oracle, Abraham obeys God in things grievous to him, Gen. 21. 11 & 22. 2, 3. and Sarah hindered him not by ſaying why do you ſo, for ſhe was a ſtraight Rib and Satan cannot uſe it to break the head. As the Husband muſt be a Son of Abraham, ſo the Wife muſt be a Daughter of Sarah, 1 Pet. 3. 6. O happy houſe with ſuch Couples, and where there is but one will, the Wives ſwallowed up in the Husbands, and the Husband in the Lords will.
14. The tenth Direction to both is, neglect not to let up the Worſhip of God in your Family, this is not only to entertain the Ark of God, but even God himſelf: the Ark was the ſign of Gods preſence, no ſooner is David ſettled on his Throne, but he will ſettle Religion, and therefore ſends for the Ark, 2 Sam. 6. 1, 2, 3. 'Tis come to Obed edoms. Ver. 10. And brought a bleſſing with it thither. V. 11. David then crys, O when wilt [thou] come unto me, Pſal. 101. 2. he would have the bleſſing Ark come to his houſe as well as to Obededoms, and not only the Ark of God, but alſo God himſelf, Ariſe [thou] and the Ark of thy ſtrength,) Pſal. 132. 8. where Religion is ſet up, that houſe is [a Beth-el] an houſe of God and there is the gate of Heaven, Gen 28. 16. 17. not only for your Prayers aſcending up to God, but alſo for his bleſſings deſcending down upon you, for he is Rich unto all perſons and Families that call upon him, Rom. 10. 12. Job. 8. 6. whether you be ſmall or great, God is not an Auſtere Maſter but a liberal pay Maſter, but that houſe wherein the Worſhip of God is not, nor any calling upon his Name 'tis not a Bethel, but a Beth-Aven, Hoſ. 10. 5. an houſe of Sin, and God will poure out his curſe upon it and not his bleſſing, Jer. 10. 25. Neglect of Family-duty doth (as it were) uncover the roof for Gods curſe to be rained down upon a Mans Tables, Beds, all things he hath or doth, Prov. 3. 33. yea Brimſtone is is ſcattered upon his habitation, Job. 28. 15. which the wrath of God may ſoon give fire to. Pſal. 11. 6. and hale in Hell at 'its Heels.
15. Secondly a ſhort word of Direction to the Governed, as they ſtand related to the Governours, (1.) In General; to all ſuch, whether Children or Servants, &c. The firſt Rule is, account it your mercy and priviledg and not your burden, that you live in Religious Families where Prayer, Reading, Catechizing, yea order and diſcipline are obſerved, Gen. 16. 8. & 18. 19. Children of many Prayers and Servants of many Prayers and Spiritual helps may not ſay, what a wearineſs is this, Mal. 1. 13. 'twas curſed Jeroboam that ſaid, 'tis too much to do ſo, 1 King. 12. 28. Yea 'twas the mad and raging Heathens that cryed, let us break theſe bands aſunder and caſt away thoſe cords from us, Pſal. 2. 3. Thoſe are Children of [Belial] that like not to be yoked (as the word ſignifies) no not with Chriſts eaſy yoak, and thoſe are the Redeemed of the Lord that look on Family duties (not as Cords and Bands, but as garters and girdles to confine them where they ought to be, Rom. 7. 22. Chriſt left this pattern for all Families by the ordering of his own, as (1) To worſhip God, Joh. 4. 22. (2) To keep the Sabbath Luke 4. 16. (3) To pray with the Family, Luke 9. 18. (alone there is meant apart from the Multitude, for his Diſciples (which were his Family) were with him, (4) To pray privately or ſecretly by himſelf, Luke 5. 16. (5) And that morning and evening, Mark 1. 35. & Math. 14. 23. And (6) This was his practice and cuſtome, Luke 22. 39. yea (7) Sometimes all night long, Luke 6. 12. And (laſtly) with Submiſſion and Devotion as a Servant of God, Math. 26. 39. Governours and governed [learn of him Math. 11. 29.] he is your beſt Maſter, all this Practice of Piety, 'tis no matter how dull the Scholler be (if but deſirous to learn) ſo Chriſt himſelf be but your Teacher.
16. Secondly in particular. Firſt to Children, the ſecond Rule is, Obey your Parents, Eph 6. 1. as Iſaao did Abraham in ſubmitting to be Sacrificed (though he was then grown up and might have reſiſted) and as Chriſt became obedient even to the death of the Croſs. Good Children help to lengthen their Parents days, as Joſeph did Jacobs; God therefore in the firſt Commandment promiſes (by way of requital) to lengthen theirs; Remember you are [ſtars] in Joſephs dream (who was [himſelf] a whole conſtellation of graces,) O be a bright and morning Star in Chriſt who is ſo called, Revel. 22. 16. be a morning-ſeeker in the morning of your life, Prov. 8. 17. and grow in wiſdom as well as in ſtature, and in favour with God and man as the Child (Jeſus) did. Luke 2. 52. but be not a blazing meteor, not a falling, but a fixed Star, not (Sancti Juvenes & Satanici Senes) not degenerate plants, Jer. 2. 21. Degenerating, not only from your Godly Parents (though a Child of many Prayers cannot eaſily miſcarry, as Ambroſe told Monica concerning Auſtin (her Son) while a Manichee.) But from your ſeeming godly ſelf in your younger years; a falling Star, falls not to the Earth only, but (as the Star (wormwood,) Rev. 8. 11. bitter to Parents and ſelf) into the bottomleſs Pit alſo, and is it not pitty that any one chip of the good old blocks ſhould become fewel for everlaſting burnings.
17. The third Rule is, be a Serving Son, Mal. 3. 17. 'tis an old and yet a true ſaying, that God, Parents and School Maſters can never be requited both for your being and for your well being; Parents have power to require the ſervice of their Children, and as it is the Parents priviledg to command ſervice, ſo 'tis Childrens duty to do ſervice; even churliſh Laban had ſerving Sons, Gen. 30. 35. and ſo had the old ſeducing Prophet, 1 King. 13. 13. yea and the Prince or Prieſt of Midian had ſerving Daughters, Exod. 2. 16. This is the honour that God commands Children to pay to their Parents, Exod. 20. 12. Children can never do enough for their Parents, that have done ſo much (and alſo ſuffred ſo much) for them; 'tis very remarkable, that good Jonathan (who was otherwiſe a truly ſerving Son) was taken by Lot, 1 Sam. 14. 42. the whole diſpoſing whereof is of the Lord, Prov. 16. 33. and this may well be ſuppoſed to be ſome Reaſon, that God hereby did ſhew how tender he is in allowing the leaſt ſhew of diſobedience to Superiours, and to make Children fear and avoid (even) the Raſh and cauſeleſs curſes of Parents, which (by a ſecret Judgment of God) are ſometimes inflicted, a wiſe (ſerving) Son, makes a glad Father, &c. Prov. 10. 1. every Son ſhould be an (Abner) which ſignifies his Fathers light, and every Daughter an (Abigail) which ſignifies her Fathers joy. O then whether you be Son or Daughter, do not bring down the gray hairs of your Parents with ſorrow to the grave, Gen. 42. 38. & 44. 31.
18. The fourth Rule is, you muſt nouriſh your Parents in their old Age, that nouriſhed you in your youth, and as you expect that your Children ſhould nouriſh you when you are old; good Joſeph is a bleſſed pattern, Gen. 45. 9, 10, 11. Saying to his old Father, come down to me, and be near to me, and there will I nouriſh thee, and he did ſo, Gen. 47. 12. and Obed was a reſtorer of life to old Naomai whoſe life had been long a lifeleſs life as it had been joyleſs) and a nouriſher of her old Age, Ruth. 4. 15. See Davids love herein, 1 Sam. 22. 3. And Chriſts alſo (the myſtical David,) Joh. 19. 27. This the Apoſtle commends, as a thing not only good before men, but alſo acceptable unto God, 1 Tim. 5. 4. and Chriſt reproves the neglect of it, Math. 15 4. and Paul calls ſuch [foreign] without natural affection, Rom. 1. 30. 2 Tim. 3. 3. The ſtork hath a ſingular affection to the Aged ſire, as Pliny Relateth. Lib. 10. Cap. 23. The contrary carriage brings Gods curſe, Exad. 21. 17. Deut. 27. 16. Prov. 30. 17. The infernal Ravens ſhall pick out the Eye of him that mocketh his Parents, as curſed Cham did bleſſed Noah; yea God oft repays them again in the ſame Coin, as one ungracious Son (I Read of) that kicked his Father down the Stares, and dragged him by the hair of the head to turn him out of doors, and for this end opening the door, the old Father then ſpake ſaying; Now Son it is enough, do no more, for thus far I went with my Father, however God will take them to task as he did Abimelech, and render to them the wickedneſs done to their Parents, Judg. 9. 5. 56. And he was a Son of more wit then grace, who, when his Father complained that never Father had ſuch an undutiful Child, as he had; replyed, yes my Grandfather, meaning his Father (when a Child) whom he ſpake to.
19. The fifth Rule is, if you be a Son or Daughter that fears, your Parents have left you Job's Legacy, laying up iniquity for you as well as Inheritance. Job 21. 19. as 2 Sam. 3. 29. & 2 King. 5. 27. and Exod. 20. 5. Yet know none ſhall be damned eternally for their Parents Sin, Ezek. 18. 17. Gal. 5. 6. unleſs they make it their own, either by commiſſion or approbation; yet may they be puniſhed Temporally; yea though they prove good Children, as 1 King. 14. 12, 13. and that you may eſcape this, you muſt bewail your Parents Sins. Ez. 9. 6, 7. & Dan. 9. 4, 6, 8. & Deut. 21. 13. and as to the goods you derive from them, you ſhould do with them as you do with fruit out of the hands of ſome dirty Huckſter, you muſt waſh them over again and then you may uſe them; to the pure, all things are pure. Tit. 1. 15. beſides grace cuts of the entail (though the oldeſt and ſtrongeſt) of wickedneſs, as a good Child may come from a bad Father (as Ahaz had an Hezekiah, 2 King. 18. 1. and Amon a Joſiah, 2 King. 21. 21, 26.) So a good Child may have a ſanctified uſe of the goods of bad Parents, as thoſe two good Sons had of the Treaſures of bad Fathers.
20. The ſixth and laſt Rule is, Secondly to Servants, pleaſe your Maſters in all things, not anſwering again (either by chatting or thwarting,) Tit. 2. 9. The old ſaying is, be it better be it worſe, pleaſe him that bears the Purſe; not with Eye-ſervice, Eph. 6. 5, 6. 'Tis not enough for you to fear man (your Maſter) who hath power over the fleſh only, but you muſt fear God, Col. 4. 22. who hath power to caſt Body and Soul into Hell, Math. 10. 28. not one ſervant went into the Ark with Noah, nor out of Sodom with Lot, which ſhows that few Servants be good, O be you of the Number of the few, that takes ſome time for your Soul; If Servants under the Law did ſo (that were Slaviſh bond-men and bond-women) much more you under the Goſpel; Abraham had a faithful and a praying Servant, Gen. 24. 10, 16, 27, 45. and Jacob was no leſs to Laban, and Joſeph to Potiphar, and the Centurion was happy in his Servants, Math. 8. 6. O ſee, you make your Maſter happy, &c. by your faithfulneſs, diligence and Conſcience of duty.