A Christian FAMILY BVILDED BY GOD, Directing all Governors of Families how to act. 1. God's Timber and framing. 2. God's Foundation and upper building. 3. God's Finishing. 4. God's Furnishing. The sum whereof is showed after the Epistle. BY ROBERT ABBOTT, Pastor of the Church of God at Austin's, near Paul's gate in Watling-street in London. LONDON, Printed by J. L. for Philemon Stephens, at the gilded Lion in Paul's Churchyard, 165●. TO His dearly beloved FLOCK, my good people of Austin's near Paul's stump in London, ROBERT ABBOTT Their aged and unworthy Pastor, humbly wisheth all happiness, Externall, Internal, Eternal. Dear beloved in Christ our common SAVIOUR. I Know not how little time I shall be with you here; nor how soon I shall go home, and be no more seen. I speak not this of going to another place (I am weary with tumbling;) or of not being seen among you here: but of going the way of all the earth, and not being seen after the manner of the living. The jews in the midst of their worst troubles (except the last) complained that they had no Prophet, none that could tell them how long. I complain not, because it is an advantage not to know that time, that I may expect and prepare for it every day: but I am sure that none, except God be pleased to reveal it, can tell my time of abode in this earthly Tabernacle. I have now lived two, above the great Clymacterieall year: and it is a great wonder to me, that amidst so many vexations, and sadding griefs of mind; so many troubles, and toss of body, and so many weaknesses of mould, and temper, I should live even to this hour. But God will have it so, who still cuts out some work for me to do. I am humbly content, and do with all cheerfulness submit to our good God's pleasure. Though I desire rest, yet I refuse not labour at his command, or at his pointing providence. I confess that three things might put my heart upon the wing to be gone to my Christ; the burden of Crosses, the burden of the Church's afflictions, and the burden of Impotent age: and two things might discourage me from any further working in this shop below, the contempt of the Ministry, and the poorness of the encouragements, that Ministers have from the most that hear them. But when I look upon the place where God hath unexpectedly pitched me, and the loving persons (for the greater part) over whom God hath made me an Overseer; as I do, from Lord's day to Lords day, cheerfully work for the good of your souls (besides at other private opportunities to do you good:) So am I willing (as I am able) to leave some testimonial of my love to you, and care over you, when I have made my bed in darkness. If our good God, In whose hands are our days, and ways, shall add years to my few and evil days, I may be able by his blessed assistance, to show it in some more spiritual, and valuable piece. In the mean time, as I am, so is this little Book, which I here present, yours. And if it may set you but one staff or round, in the ladder of life nearer to your happy journeys end, I shall abundantly rejoice over you, and in you. You know that the first government that ever was in this world was in a Family; and the first disorder that ever was in the world was in a Family; and all the disorders that ever fell out since, sprung from Families. If Families had been better, Churches and Commonwealths all along had prospered. As we read it was in Athens of old, the boy ruled the mother, the mother ruled the father, and he ruled the whole City, and thence sprung many disorders which made those present times sick of them even to complaining: so hath it been in all ages, and I am sure it hath been in ours, all we that live here groan under it still, even to more than a complaint. Had young, and old, been right set before they entered into a Family: Had the Family been founded in marriage in the Lord. Had relations betwixt wife and husband, children and parents, servants and masters been holily carried on according to the rule of Christ. Had the house been furnished with a wise, holy, and careful father and mother of the family: had it been furnished with a just getting and giving, it had been a thousand times better with Church, Commonwealth, and Family, than it hath been, or is yet. To this end (Christians) have I taken this little pains; first by preaching, then by writing, to present this little Treatise unto you. Read it over seriously between God and your own souls, and when you find any touch of it to strike upon any string in your hearts, see what may be done to make your Families better, and Do it. It may be ye have been rotten timber when you were put into the Family: Oh pray that the Son of Righteousness would come and bring healing under his wings. Or it may be, when you were young or old, you have not been made suitable to the Word of God, pray that now he would write his Law in your hearts to make an alteration, by an application of the work of the Spirit. Or it may be you have not laid a good foundation for a Family, by Marriage in the Lord, but have married for money, or lust: pray that God would forget that, and give an after establishment to that which was wickedly done at first. Or it may be you have faithlesly, and unconscionably carried yourselves in your relations: pray for union with Christ, to purge out the wickedness of nature, and, with hearty sorrow for what is past, you will stand fast in all your relations hereafter. Or it may be for want of a good Master and Mistress, there hath been no good order in the Family, either every day, or on the Lord's day: pray that God would rule in their hearts, that God may rule in their house, till they may be saluted, The Church that is in thy house. Or it may be for want of true justice, both in lending, borrowing, buying, selling, letting, hiring, and giving, the wages of iniquity are yet in your houses: Oh pray that there be not selfseeking, nor deceit, no, coloured covetousness, nor any thing that savours of injurious evil to be found amongst you. If God will bless you by this Book, or any other means, do what you can to be built by God in your Families. Thus God will prosper the work of his own hands upon you, and bring out of your Families blessings to the Church, and Commonwealth, as well as to you. This God requires; this I aimed at among you, and for this, while I am, you shall have the prayers (Christians) of Your loving Pastor for Christ's sake, and by his appointment, ROBERT ABBOTT. The sum of this following Book, which is in stead of a general Table, referring to every Section, Psalm 127. 1. 1 An Introduction▪ (Page 1.) A Traction: wherein 2 1 The Doctrine is propounded. If we would have blessed Families, we must get them builded by God. (Sect. 1.) The Application, where fall 2 quares, 2 1 What Gods building in a Family is 1 Both for matter, (Sect. 2.) And for rule and square, 1 The word of God, Not carnal policy, (Sect. 3.) 2 2 How we may procure it. By having 2 1 God's Timber, Single persons, (Sect. 4.) which must be framed as they are 1 Old men, (Sect. 5.) Old women, (Sect. 6.) Young men and young women, (Sect. 7. 2 3 2 God's building: which must have 1 A foundation, Marriage in the Lord. In which we must go along with God, 1 In the Antecedents 1 A right choice, By right marks, (S. 8) 2 In the concomitants, 1 The gift of the Parents The blessing of the Minister, The mutual rejoicing of the friends (S. 9) 2 3 In the consequents, 1 Cohabitation, and Communion. (Sect. 10.) 2 2 3 2 An upper building, which stands in 3 relations betwixt 1 Wife, (Sect. 11.) Husband, (Sect. 12.) Children, (Sect. 13.) Parents, Sect. 14.) Servants, (Sect. 15.) Masters, (Sect. 16.) 2 3 4 5 6 3 God's finishing by an orderly government, (Sect. 17.) which must be executed, 1 By a good Father of a Family, (Sect. 18.) By a good Mother, of a Family, (Sect. 19) 2 God's furnishing of a Family, 1 By getting goods: which is either 1 By lending, (Sect. 20.) By borrowing, (Sect. 21.) By selling, (Sect. 22.) By buying, (Sect. 23.) By letting, (Sect. 24.) By hiring, (Sect. 25.) 2 3 4 5 6 By giving goods, (Sect. 26.) 2 4 A FAMILY BUILT BY GOD: Or a Meditation to direct Householders, how to rise from the Foundation to the height of a blessed Family. Psalms, 127. 1. Except the Lord build the house, they labour in vain that build it; or are bvilders of it in it. THere are fifteen Psalms which are called Psalms of Degrees, and this is one. They follow next to the hundred and nineteenth, and are of excellent use upon several occasions. There were divers stairs up into the Temple, and the Priests and Levites did stand higher than the rest, upon some of them, for the better edification of the people, when they sung them; and they say, these Psalms had their names from thence. The scope of this Psalm is, to confirm this general proposition, That without God's blessings the diligent endeavours of men are blasted. This the Psalmist demonstrates by a Distribution, Verse 1 by an Opposition, by a Promise, and by an Example. He distributes all the labours of men into public, and private: in both which he shows that there is no good success without God's blessing. He opposeth the carefullest worker, who without this blessing of God is cursed. He promiseth sweet contentment to them that work with the blessing of God, Verse 2 They shall have sleep and rest as God's beloved Verse 3 He Instanceth in children, who are the nursery plants both of Church, Commonwealth and Family, yet cannot be obtained with any labour without God's blessing: therefore above all things we must wait upon God's blessing to build the house first by. God's people were first in a Family, next in a Church, and next in a Commonwealth. therefore first he mentions the building of an house. Quest. You will ask, whether God be become a Carpenter? Answ. I must say No: but it is God's goodness by these things we know, to bring us to the knowledge of what we know not. For as the word House is taken figuratively, for all things that constitute, and maintain the honour and comfort of a family, as wife, children, servants, goods of all sorts within doors, and without. So to build signifies whatsoever contributes to raise up, and enlarge a Family by honest, and good means; as an helpful wife, hopeful children, faithful servants, and well gotten goods, and inheritances. Thus Exod. 1. 21. 1 Chron. 17. 12. 2 Sam. 7. 11. God is said to make the Egyptian midwives houses, and to build David an house, over, and over again. SECT. 1: Doctrine. HEre then is the Doctrine which (if God please) I shall open and apply unto you, that If we would have blessed Families, we must get them builded by God. Husband, wife, children, servants, must not be like rotten posts, and as straw, hay, stubble upon a good foundation; but must be builded by God: and the whole state, and house must be finished, and furnished by God. Nabal was the head of a Family, but a drunken Epicure; and so not builded by God. Jezabel was a main rib of the Family; but a painted and persecuting harlot; and so not builded by God. Cain, Esau, Adoniah, Absalon, were Couple in the Family, but a murderer, profane, rebellious; and so not builded by God: Zihah was a tile or rafter in the Family of Mephibosheth, but a faithless cheating servant; and so, not builded by God. Dives his house was furnished with great store of wealth, but if he might go gay, and far daintily, he regarded not the afflictions of Lazarus; and so not builded by God. Use. Therefore be you (good Christians) persuaded to make God the Surveyour, Framer, joiner; sole workman in your Families, or else no comforting blessing comes. The speech of Christ reacheth to every thing, without me ye can do nothing; Experience teacheth John 15. 5. thus much concerning Families. Abraham was built by God, and mark what God, saith, Gen. 18. 19 I know that my servant Abraham will teach his Family. Joshuah was built by God, and mark what he saith, I and my house will serve the Josh. 24. 15. Lord. Naomi was built by God, and mark her Ruth 1. 16. & 3. 1. Hest. 4. 16. Gen. 24. faithful care of Ruth. Hester was built by God, and mark her speech, I and my maids will fast likewise. Eleazar was built by God, and mark his godly care in his master's service. And if a whole Family be thus built; what a joint serving of God is there? Husbands, and wives are faithful; servants are careful; children are obedient; goods are blessed; and then we may say, as Paul, Greet the Church Rom. 16. 5. that is in thy house. Most complain (and they have too just cause) that husbands are drunkards and tyrants, wives are stubborn, children are disorderly, servants are unfaithful. More complain that there is little charity, much contention, many brawls, floods of drunkenness, volleys of oaths. The reason of all is, because they are not built by God. What shall I say then? suffer yourselves to be builded by God. He will pull down the old ruinous building of sin. He will hue you with his own axe, his Word. He will lay you upon that good foundation, Christ. He will make you grow up into an holy building in the Lord, and then, the Lord builds the house, and your labour will not be in vain. SECT. 2. BUt to settle this upon you, your consciences will inquire after two things. 1. What Gods building in a Family is? 2. How you may procure it? 1. God's building is a well ordered Family by the Word of God. Here is the matter and form of it; and the Rule and square by which it is wrought. The matter and form of it is a well ordered Family, that is, an orderly head, and orderly members having mutual and fit relations either to others. An orderly head is the house governor, who can with good conscience say, I will walk in Psal. 101. 2. the uprightness of my heart in the midst of my house. There are many comely heads, but they are painted one's in respect of this, or like that in the Carvers shop which had neither wit nor brains. Orderly members are those that depend upon the head, whether wife, children, or servants, that can say with a good conscience as Ruth to Naomi, whether Ruth 1. 16. thou goest I will go, where thou lodgest I will lodge, thy people shall be my people, and thy God, my God. The Rule and square of this Family is The Word of God. Through wisdom is an house Prov. 24. 3, 4. builded, and with understanding it is established, and with knowledge shall the chambers be filled with riches. Quest. What is this wisdom? Answ. Not that of the world, for that is foolishness: but that of the Word; for that issues from the 1 Cor. 1. 30. wisdom of the Father; who is made wisdom unto us. And wonder not at this; because in the Word is contained necessary and absolute direction for all in a Family; in which respect we may say, I adore the fullness of the Scripture. Yea, the word directs Plenitudinem scripturae adoro. not only, but moulds and shapes every person for his employment. We are like crooked and knotty trees by nature: but then comes the Word and smooths us for houswork. Therefore we are very fools when we forsake this Word, which is so helpful. In matters of private worship men are squared by their minds, and customs of forefathers: In matters of Conversation, by examples of men, and practise of most: In Apparel, by fashion, be they never so disguised: In meat and drink, by appetite: In Recreation, by company: In Traffic, by profit; In gathering Riches, by the horseleeches of desires: In their whole government by carnal and worldly policy. SECT. 3. Quest. YOu will say, May I not use policy to establish a good order in my Family? Answ. Yes, as you see in the good housewife, described Prov. 31. 15, 16. 2 Chron. 27. by Bathshebah; and in David, who had one Officer over his treasures, another over labourers, another over Vineyards, another over Wine, another over Olives, another over Oil, another over Cattles; and in Nehemiah, who had Officers that prepared Neh. 5. 18. daily an Ox, sheep and birds for him, and his retinue: Also in Solomon who established 1 King. 4. 22, 27, 28. care for diet, order for his attendants by months. Hence when the Queen of Shebah saw the meat of his table, the sitting of his servants, the order of his servitors, and their apparel, she admired it. O for such policy! Yet take heed of Carnal policy which fights with God's Word. Therefore observe four rules. 1. Policy must not prejudice the honour of God, as david's did, when he was before Achish, and slavered, and carried himself like a fool to the dishonour of him that chose him King. 2. Policy must not ptejudice the truth of a good Conscience, as Rachel's did, when she had hid her father's gods in the Camel's litter. Take heed of feigning or lying; Conscience will cry. 3. Policy must not prejudice that justice which is due to man. Ye know David's policy to cover his baseness with Bathshebah, and how it fell heavy upon Vriah. Such policies are not strange to us to build our nests with injustice, and to make the most of our own, whosoever pinch; but take heed. 4. Policy must not stretch further than our callings. In every policy for the building of your house, you must make a double enquiry: First into the thing to be done, whether it be lawful, or unlawful: next into yourselves, whether agreeable to your callings wherein ye must abide. If your policy go 1 Cor. 7. beyond these rules, it is carnal, and sensual. Therefore remember them; yet so still, as the Word of God be your rule, and square of all your intendments, and executions. SECT. 4. 2. WE come to the next point, namely, how you may procure God's building in your Families? Fellow God's metaphor still: from plain things it will be made plain unto you, It is God's building: and if you would have it, you must have four things: 1. God's timber and framing of it. 2. God's setting up of it. 3. God's finishing of it. 4. God's furnishing of it. 1. God's Timber. As when Solomon was to build the Temple, he had his timber, Cedar trees, and Fir trees from Lebanon: so God must have single persons, who are fit to grow up into a building. Of these he saith in general, If they cannot abstain they must marry, 1 Cor. 7. 9 for it is better to marry then to burn: Marriage in itself is a thing indifferent; but by God's Ordinance it is far better than single life. 1. It was ordained in Paradise before the fall: As than innocency is better than corruption; so is that estate which God appointed for it. 2, It was ordained upon serious consultation Gen. 2. 18. of the blessed Trinity; let us make an helper meet for man: therefore it must come as an high blessing, and privilege. 3. God gave a large blessing to this estate, saying, Increase and multiply, that it might be Gen. 2. a Fountain, and Seminary of all other kinds of life in Family, Church, and Commonwealth. Therefore if man had continued in Innocence, single life had been nothing worth. Yea, as the Jews said proverbially, Nothing Wiemse. is good but a woman: He that hath not a wife, is not a man; so, with all men, a wife had been of singular esteem. But since sin came into the world, to some men, single life is better than marriage; It frees a man from many cares in household affairs. It affords more leisure to pursue heavenly things. It makes present necessity of affliction less troublesome. Yet, if God have not given resolved dispositions, against the burning lusts of the flesh, it is better to marry. You will say, such shall have troubles in the 1 Cor. 7. 28 Prov. 21. 19 Matth. 19 11, 12. flesh: and it is better to dwell in the wilderness, then with a contentious woman in a wide house. It is true, yet all are not able to receive it, but they to whom it is given. Object. You will say, that you will pray to God that he would grant you the gift of continency. Sol. Do; and it is good if thou canst speed: yet know that God's gifts are of two sorts: General, which are necessary for all the godly, as Faith, Hope and Charity: of these speak the promise, Ask and ye shall have. Particular, Matth. 7. of which there is no promise that God will give it to all believers; and such is single life: for otherwise we should neither have Church, Commonwealth, nor Family. Object. If any shall say, put case I can not obtain such a gift, yet I resolve against marriage: for Adam the perfectest man, Solomon the wisest man, and Sampson the strongest man were beguiled by their helpers. Sol. I answer, though this reason be true (since sin) yet it is not concludent for all single ones. It is better to look before you leap, and to wed your prayers to God in Heaven, that he would wed you to good wives on earth; for as no worldly comfort is comparable to a faithful yoke-fellow; so, woe be to Samson himself if he be married to a Philistim. SECT. 5. BUt to the particulars. These single persons who are God's timber for a Family, are of four sorts, 1. Old men. 2. Old women. 3. Young men. 4. Young women. Of all these I shall show you how God frames them by his Word for his building. 1. Old, or aged men must be Sober, Grave, Temperate, sound in the Faith, in Charity, and Tit. 2. 2. in Patience. Object: You will say, what need this for them who have one foot in the grave, they are too old to learn a framing now. Sol. No, no; as Augustine learned Greek when he was old, so must they their duties. John saith, I writ unto you Fathers as well as young men, and babes. This is certain, He 1 John 2. 13 14: Aetate major exemplo maximus. 1 Kings 13 that is great in age, is greater in example. The path of hoary hair is more Imitable than that bemired with the mud of youth. The old Prophet deceived the young, and brought him to be torn to death by a Lion. This is true also, that virtue will make their age to be an honour and ornament unto them. An old miser, is as loathsome as a dunghill; an old drunkard, Prov. 16. 31 as rammish as a Boar; an old whoremonger, as noisome as hell: but age is a crown of honour, when found in the ways of righteousness. This lastly is most certain, that they have but a short time to live in this world, young men may die, old men must die; therefore old Alexis going softly, and stooping, gave this reason of it, I die by little and little; and old Hannah frequented the Temple, and old Simeon waited for the consolation Paulatim morior. Luke 2. of Israel, that they might be fit for death's stroke when it came. If then old men are not too old to learn, let them hearken to Gods framing. 1. They must be Sober, that is, moderate in the use of meat and drink. That age is full of coldness, weakness, dryness; and therefore doth more desire to warm, and moisten itself with meat and drink. In this case, without godly care, it may miscarry as we see in Lot, and Noah. Be Sober, therefore, saith Paul. What a shame is it for them that have lived so long and not to have learned to use the creatures aright? How shall they be accounted Christians, who for Christ's sake cannot Judas. deny their lusts, but feed without fear? What an odious thing it is that old men, who should direct others by example, should, by laying their honour in the dust, encourage to sin? How lamentable is it to see the Image of God's eternity (as the Ancient of days) Dan. 7. to be wallowing in the mire of sins? How would it break a man's spirit to think how little time they have to watch (because the Judge is at the door, their sun is setting), and James 4. yet that they misspend what they can spare in surfeiting? Oh, be not fools in Israel, but be Sober. 2. They must be Grave, that is seemly, modest, and gracious in their carriages. Another age requires other manners. This may be Alia aetas alios mo●es postulat. Gen. 23: 6. Gen. 6. 9 pressed by good patterns and by reasons. The Patterns are Abraham, who for gravity was accounted A Prince of God among the Hittites; and Henoch, and Noah, who walked with God. For this Elias was called My Father; and Maximine the persecuting Emperor durst not look upon Lucianus the Martyr, for fear he should become a Christian. Yea, Lacon, a grave Heathen, being asked, why he wore his eam intuens virum me ●sse sciam: & canos intuens capillos nihil committam illis indignum. Levit. 19 22 beard so long? Answered, That I, looking upon it, may know myself to be a man; and beholding my hoary hairs may commit nothing unworthy of them. As to reasons, God hath highly honoured them, and put upon them the Image of his own paternity; and hath therefore provided a Law for them, Thou shalt rise up before the hoary head. Yea, out of long experience they are to teach others, and to be eyes to the blind, feet to the lame. If they Job 29. 15. 21. do thus, it will not be accepted except they be Grave. Yea let me tell you, old men are easily despised. We know the Proverb, I adore the Sun rising, but contemn it setting; Job 29 8. & 30, 4, 5, 6, 7. and Solomon observed all the living with the second child. To prevent this therefore ponder the precious example of grave Job. Can old men desire zealously to hold the crown of age to make their counsel acceptable, and to keep themselves from contempt, they would be Grave. 2. They must be Temperate, that is, subdue all rebellious lusts of sin; as whoredom, drunkenness, lust, carnal anger, Covetousness, Pride, and the like, which mostly are too properly incident to the vanity of youth. To be thus is excellent in the Aged, because these lusts are abominable in all, much more in the aged. To have eyes full of adultery, mouths full of rotten talk, throats the Devils tunnels, is damnable. Solon being asked what old age was? Answered, it was the Vitae hyems. winter of life; and shall they bring forth the cursed spring of the worst youth? Besides, old age ought to be set apart for heavenly employments, being ready to forsake the earth. It is true that we find some old men whose bones are full of the sins of their youth: Who Job 21. savour as little of this moderate temper, as they whose blood is hottest; who, as dregs settled in the bottom of the barrel, are as vile as if they were to live over their lives again. But take heed, set old Job before you, he Job 1. would give more liberty, than he would take; for while his sons were abroad in feasting, he was at home in praying and sacrificing, and forget not old Barzillai, who would have his son taste of the pleasures of the 2 Sam. 19 34, 35, 36. 37. Court, while he would stay at home and die. 4. They must be sound in the faith. The three former concerned them as old men, but all the next as they are Christian men. This soundness of faith stands in the soundness of the 1. Knowledge of Christ. 2. Desire after Christ. 3. Receiving of Christ as Lord and Saviour with confidence. And in truth, this is required in old men, Because they have had the use of the means longer, and more is required of them that have received much. Yea, they have had longer experience of God's love in Jesus Christ. Yea, they have the place and honour of speech where they come; therefore they Job 32. 4. Matth. 11. must not be like reeds shaken with the wind, or like chaff carried with every puff. Yea, their bodies and outward man decayeth, therefore they had more need to be sound in the strength of the inner man. Oh that old men therefore would labour for this, and not be as Zacharie John Baptists father, or Sarah, whose ages were means to weaken their faith. Take heed of that (Christians) for this is a sure note of an heavenly man to be more flourishing, Es. 40, 30, 31. and fruitful in age; young men shall faint, and stumble, and fall, but they that wait upon the Lord shall renew as the Eagles. Yea, consider sadly that the comfort of old age depends upon the soundness of faith. Days are come wherein they have no pleasure! but faith Eccles. 12. saith, Oh forsake me not in my old age. 5. They must be sound in Charity. As an Apple may be rotten two ways; In outward appearance, and at the core! so Charity may be unsound two ways also, when it is so to the outward eye, by envy, hatred, malice; when it is so to the Conscience of a man's self. Now the godly aged must have neither of these rotennesses, but must be sound in loving God, good means and good men; in loving Pro. 17. 17. them from the heart root, in loving always; For old men in likelihood are nearer heaven 1 Cor. 13. than younger, where all are governed by an eternal Law of Charity. If then they would not be outed they must be sound in love; for how shall God who is love receive them into heaven who love not? 6 They must be sound in Patience. Oh that they could see God in all crosses, that they could humbly submit to him, that they could resolve to have a shoulder to bear so long as God hath an hand to lay on; and that they could as thankfully carry themselves to God in the worst times, as job did, and wait for job 1. the issue. Here were sound patience indeed, and in truth old men have need of it. For age itself is a sickness, and more inclined to frowardness by their infirmities; yea, they must be willing to hear Christian advice, when age is ready to slip aside; in both which respects they have need to be sound in patience. As therefore they possess God in Christ by faith, and men by love; so themselves by patience: and thus are old men squared. SECT. 6. 2. THe next part of God's timber for his building are old women. Now these must be of such behaviour as becomes holiness, Tit. 2. 3, 4. not false accusers, not given to much wine, but teachers of honest things to younger women. Object. If you argue, that women need not come to 1 Cor. 14. 35. the Word to be framed by it, because Paul saith, Let them ask their husbands at home Sol. It is but a vain excuse, for though Paul forbids the open and public speech of women in the Congregations, yet he takes for granted their submitting to God's Word, without which for want of good husbands, they would be miserable. Object. But it may be women are well enough, whether framed yea or no, because they shall 1 Tim. 2. 15. be saved by childbearing. Sol. Indeed this were a brave world for them if no childing women should go to hell. All that Paul signifies is this, that though women have lost many comforts which they might have had, if sin had not entered by them, yet By or Through the worst misery of their estate here they may be saved, if they continue in Faith, Love, Holiness, and Majesty. Object. You may think happily, that women need not trouble themselves with the Scripture? because they have other work enough at home. Sol. But their best work is to know Christ thei● Mediator, out of whom is no salvation. Therefore Solomon's mother requires two things of a virtuous woman, To oversee the Prov. 31. ways of her Family, and to open her mouth i● wisdom, that she may show the law of Grace in her lips, that is, the Word of God. According to this rule Timotheus mother and grandmother taught him the Scripture from his Infantry: and Macrina Basils' nurse taught him: Jerome also commendeth Paula for teaching her maids the Scriptures: for which end Caecilia an honourable Roman Matron, never went without the New Testament about her; not to mention Sophia, Symphorissa, and other Martyrs in the Primitive Church. And truly, whatsoever may be said, there is great cause why women should be squared by God's Word. They are weaker vessels, and Religion is their best comfort among their weaknesses. Women may have their names 1 Pet. 3. Phil. 4. 3. Acts 2. 47. written in the book of Life, as well as men; therefore must they be added to the Church, which must be by Knowledge, Faith, and Obedience. Besides examples of good women in Scripture do press them, as the chief women of Thessolonica, Dorcas, Priscilla, Mary, Triphena, Acts 17. 4. Acts 18. 26. Rom. 16. 4. 6. 12. Triphosa, Persis, who believed, were in Christ, and lived. Weigh therefore how they must be framed in particular. 1. They must be in behaviour as becomes holiness, saith Paul. That is, their carriage must be such as must witness the inward holiness of their hearts both publicly and privately among themselves. This must be discovered four ways. In countenance, by expressing the inward holiness of their hearts. When Esay would Es. 3. 16. prove the women of Zion to be proud, he doth it by their countenance, and when David Psal. 130. 1 would prove that he had an humble heart, he doth it from his looks, so shall old Matrons do by themselves. In gestures, when they express the chastity of their hearts. The Church is said to have Doves eyes; both beautiful to allure her own, Cant. and terrible to crush the temptations of wicked men. In speech, when it doth express the wisdom, grace and modesty of the heart. The fashion of the harlot is to be babbling and loud; Prov. 7. 11. but the modest woman keeps her tongue under a bridle. In apparel, when by the outward ornaments of the body, the inward beauty of the soul is set forth. The matter of it must be measured by Ability, condition of Life, and Age. The form of it must not be wanton, strange, savouring of lightness and singularity, lest God visit them for strange apparel. Zeph. 1. 2. They must not be false accusers, or make-bates or Devils; for so the word imparteth. This they must be careful to observe, by reporting no falls things of others, by reporting true things with a charitable mind, by not suborning falls witness, or being sinfully silent when they ought to maintain Innocence. And truly, they had need to watch for this duty, because their age affords them more familiar access into places, and so they may have more occasion to speak of themselves and others. Yea, their example would more hurt younger women, whom they may poison, and from whom they may steal the vail of modesty. Yea, and it would disgrace their age if they should turn Devils, and blow up like Satan's gunpowder, the places of peace where they come. Therefore let them be wary, because He that deals truly is God's delight, and the good name of others Prov. is next to life. 3. They must not be given to much wine, or drink, that is, they must take heed of the Bibbing disease, of which too many women are guilty. The very Heathens did account wine and strong drink disagreeable to the nature of women; therefore had they The kiss of Osculum probationis. Trial, by which the kinsfolk tried whether their women friends had been given to wine. Much more must Christians be careful, though sometimes for weakness, sometimes for honest comfort; they may use that good creature. If you ask why old women should be thus? It may be it is, because women of those times had such like meetings, upon womenly occasions as they have now, and the like practices: therefore Paul puts a bridle upon them, or because the moderation of old women should be an example unto youger who might easily fall into excess. Oh therefore that it were thus every where for the honour of that useful, comfortable, and good sex. 4. They must be teachers of good things to younger women. Though they are not permitted to teach in public, yet privately they may among themselves, as Paul warranteth. Every Christian must gather with Christ, or else they scatter: and all the godly are described to be such as whose lips feed many, and Prov. whose words are health to their bones, and their tongues a tree of Life. And that women are not excluded we see in Elizabeth, the blessed Virgin, and Bathshebah, who saith, that the good woman opens her mouth in wisdom. Prov. 31. Quest. But what good lessons must they teach the younger? Answ. Paul directeth in terms, That they must be Sober, not to be Jovial and merry lasses; Tit. 2. 4, 5, 6. That they love their husbands; not to be idle, wanton and careless which end in the Family goes forward; That they be Discreet, wisely to discern what is good for their husbands and Families; That they be Chaste; not immodest in Word, Gesture, Attire, but drink Prov. water out of their own cistern; That they be keepers at home; not gadders from house to house to carry news; That they be good, not to suffer their hearts to swell with pride, or their tongues with scolding, slanders, or oaths; That they be obedient to their Hubands, not to strive for mastery, and making him to yield, either by flattery, or brawling. Oh, want of these lessons by the aged, and want of learning them by younger women hath made this good sex to be despised by Heathens. Hence Aristippus beholding a little woman, Parum pulchrum magnum malum. Ille inducit quales esse deberent: Ego vero, quales sunt. fair, said, Behold a little beautiful Creature, but a great mischief in an house; and Philoxenas being asked why he still spoke of wicked women, when Sophocles spoke of good ones? Answered; He speaks of such as they ought to be, but I, of such as they are. Redeem therefore the honour of your sex, and let old women be such, and teach so as aged Paul would have them, SECT. 7. THe third, and fourth part of God's timber to be framed, are young men, and young women. These have a threefold duty put upon them. 1. To rememher their Creator in the Eccles. 12. 1 Tit. 2. 6. 2 Tim. 2. 22 Levit. 19 32. days of their youth. 2. To be soberminded, and to fly the lusts of youth. 3. To honour the persons of the Aged. They must certainly learn their duties as well as others, for Titus was given in charge Tit: 2. 6. to exhort young men; and john doth it, and Peter must feed Christ's Lambs, as well as his Sheep. Yea, the word is directed to them 1 John 2. 13. Psalm 119. 9 by name as well as others to redress their ways by, and sin fastened upon them doth most harm, as a blast in the Spring doth hinder fruit in Autumn. 1. They must remember their Creator in the days of their youth; that is, consecrate their first years to the knowledge and service of God. He that sails a long voyage must not sleep while the wind serves, and the ship is strong. As Abraham risen early to sacrifice Gen. 22. young Isaac: so must young people begin betimes to mortify their sins. God loves infinitely Dan. 1. 4. more than the King of Babel to have young men and well favoured to be chosen to stand in his Court. Their service is acceptable: but to serve God when they can serve sin no longer is not thankworthie. It is very hard to turn back after the wildness of that age by repentance. The curse of God frowns upon them, Woe to him that hath a Mal. 1. male in his flock, and offers a corrupt thing. The further they run after the course of the world, the harder will their journey be at the latter end. Therefore they must take time while time serves, and strike while the iron is hot. What though some old men give them bad patterns? Let young Shem be sober, though old Noah be overtaken with wine. Let young joseph be chaste, though old Lot fall into the pit of Incest, Let young Samuel be faithful, though old Eli be indulgent. Let young David be sincere, though old Saul be an Hypocrite. Though Israel play the harlot, yet let not judah sin: and though old men fail and fall, let young people stand and flourish. They have excellent young men to be their patterns, as Daniel, joseph, Samuel, josiah, Timothy: and this they must know, that the sins of youth wound deeply. David Psalm 25. cries out, Remember not the sins of my youth; and Job was in pitiful plight when he complained, Thou writest bitter things against me, Job. and makest me possess the sins of my youth, these have hard teeth; and wound deep. 2. They must be sober minded, saith Paul to Titus, which he expounds to Timothy by Tit. 2. 6. 2 Tim. 2. 22 flying the lusts of youth. Sobriety is a grace that moderates affections, and lusts in general: and is fitly required of young persons, seeing their sins lie in the ill managing of the strength of lusts. They carry wrath, indignation and envy in their hearts. They are Eccles. 11. 10. full of pride and presumption, as he uthat said to Christ. All these have I kept from my youth, when he had not kept one. They are inconsiderate, as that young fool, who was led by the harlot as an Ox to the slaughter They Prov. 7. swell with rashness, as Rehoboams green Counsellors. Indeed that age is like a seething pot which casts out scum. Therefore God mocks them, Rejoice O young man in thy youth; Eccles. 11. but remember thou shalt come to judgement; and warns them sadly to be sober, and to fly the lusts of youth. 3. They must honour the persons of the aged. Old men are Fathers, and old age is a blessing in itself; therefore it should be reverenced, by rising up before them, by being silent before them as Elihu, and by submitting Job 32. 4, 6. to them with a submission of reverence. Thus is God's timber framed, and made fit for God's building in a Family. SECT. 8. 2. WE now come to the setting up of this building of God. And because every house consists of a Foundation, and an upper building, this must have both. The Foundation is Marriage in the Lord: about which consider two things. 1. What Marriage in the Lord is? 2. How it mny be so undertaken, as it may be a good Foundation of God's building? 1. Marriage in the Lord is a Covenant of God, whereby all sorts of fit couples, may of two be made one flesh, to multiply an holy seed, to avoid fornication, and mutually to comfort each other. It is a Covenant of God; so God calls it, when he saith of a lose woman, She forgetteth Prov. 2. 17. 1 Cor. 7. 9 the Covenant of her God. It is for all fit couples: fit I say, because not for men and men, women and women, men and beasts, Christians and Infidels: for we must not be unequally yoked. These fit persons may of two 2 Cor. 6. Gen. 2. 23, 24▪ Mal. 2. 15. 1 Cor. 7. 2. Gen. 24. 67 Ruth 3. 1. be made one flesh, to multiply an holy seed, to avoid fornication; and mutually to comfort each other, when the husband is a rest for his wife. But to take it up more fully, weigh, 1. From whence it must be sought? 2. Who may seek it? 3. How many may make the same Covenant at once? 1. It must be sought from God, whose Covenant it is. Therefore Abraham's servant, Gen. 24. 12 60. Gen. 28. 2, 3. and Rebekahs' friends prayed, and when Jacob was sent to Padan Aram upon this account, it was with a solemn eye to God. Truly, no good success can be expected but Jam. 1. 17. from God; and this is the way to comfort against all troubles in the wedded estate; yet I doubt we may say as Laban to jacob in another case, it is not the manner of this place. Gen. 29. 26. 2. It may be sought of all sorts of persons without exception. The Apostles (In all) Heb. 13. 4. doth include both things, and persons. And verily, it is honourable in all, in respect of the Author, God; the Time, Innocence; the Place, Paradise, and the use and office, to increase the Church. I know that Papists say otherwise, and make it a means to advance the Doctrine of Daemons: but it is but gross hypocrisy to pretend Chastity for a cover of whoredom: Presumptuous pride to offer at greater perfection than was in Paradise, and humane Policy, to keep wealth together to mate the greatest Princes and kingdoms. 3. Though all sorts may seek it, yet two only at once may be made one flesh. Hence is it that Polygamy was ever against Levit. 18. 18. Matth. 19 6 Eph. 5. 31. God his Institution. I know that three things may be said to justify it; the example of the Patriarches, the speech of Nathan to David, and God's Law, but all three will be found too weak. As to the examples of the Patriarches, consider the Original, the Event, the Ground of their having many wives. The Original was in wicked Lamech, who first spoke this language, Hear ye wives of Gen. 4. 23. Lamech: and this is of no credit or comfort. The event was never comfortable to Families, as ye may see in Lameches, abraham's, jacobs', and Elkanah's. The ground was misunderstanding of the promised seeds multiplying, which might be conceived not to be made good without many wives. This it pleased God to pass over as the fruit of their ignorance, especially it carrying punishment in the mouth of it, to make them and us wiser. As to the speech of Nathan to David, God 2 Sam. 12. 8. gave thee thy lords wives into thy bosom, it pretends to convince David, that God gave them under his hand, government and authority: or that God permitted him to take Livery and seisin of his Kingdom according to the guise of that time, which was by taking the wives and concubines of his predecessors. This was the reason, that Adoniah desired Abishag, and Absalon went in unto his father's concubines. All this comes far short of proving lawfulness. As to that Law, in Deut. 21. 15, 16. which God takes order for one that had two wives, and children by them; God commanded it not to be done, but when it was done, he provided a law to prevent the greatest confusion. 2. How marriage may be so undertaken as it may be in the Lord to us? By going along with God, 1. In the Antecedents. 2. In the Concomitants. 3. In the Consequents of it. 1. The Antecedents of an holy marriage are, A right choice by the right marks. As for a right choice, 1. You must not choose within the degrees prohibited. 2. You must look more to inward goodness then to outward goods. 1. The Degrees prohibited, wherein you Levit. 18. 6, 7. etc. may not choose are set down in the Law. Object. If you say, these are Levitical, and do not bind us. Sol. That is not so; for the Canaanites (who were not tied to Levitical Laws) were rooted out for not observing them. And john Baptist Verse 3. 24, 25. urged the same Law in the New Testament against Herod; yea, and Nature itself hath Mark 6. 18. abhorred such conjunctions, which have been prohibited by Heathens. Object. You will say, Adam's sons married with their sisters. Sol. True, but that could not be avoided without another creation, when God had once given a Law of multiplication: but yet that was repealed by God afterwards to which we must stick. If ye say, that after that time Abraham married Sarah, who he calls his sister. True, Gen. 20. 12 but sister was a name common to kindred of that sex, and these that were brought up in the Family, as Sarah was in Abraham's father's house, and this is without doubt, that God tolerated many things then which he did not approve, which the learned call toleration without approbation. Object. But say you, Is it not plainly said, Thou shalt not discover the shame of thy brother's wife? Levit. 18. 16. Deut. 25. 5. Rom. 8. and yet again, if the brother died without issue, the brother raised up seed unto him; Sol. true, but that was a special exception from the general rule, for the honour of Jesus Christ (as the firstborn among many brethren) whom we must honour by bringing forth fruit unto him: To teach us that that law was in the Jewish pedagogy as proper to them. 2. In choice, you must more look to inward goodness, then to outward goods. The neglect of this was one prime cause of destroying the Gen. 6. 2, 3. Gen. 24. 3. old world, which made Abraham wary in a match for his son, and of our good God's giving a charge that we be not unequally 2 Cor. 614. Neh. 13. 24. yoked to the hindrance of Religion. Must we not follow our Bridegroom Christ, who in the Psalm 50. choice of his Spouse looks not to outward privileges? Object. No, say you, nor to inward graces neither. For he marrieth us when we have no beauty. Sol. It is true, because he can make good, that he may marry good. Moses marries an Aethiopian, and cannot change either her colour or her qualities; but Christ makes us beautiful with the beauty that he puts upon us. Must Ezek. 16. we not, lastly, look to that which in true judgement is to be valued above all? What can this be in man or woman but goodness. It is better with Boaz to take Ruth from among the gleaners, and with Jacob to serve seven years for a wench that keepeth sheep, then to have an Idolatrous Maacah, a treacherous Athaliah, a painted jezabel, or a vexing Zipporah with great revenues. Yet I pray, what are the questions now? what portion? what jointure? what money in hand? what security for the rest? Not a word, how religious? how virtuous? wanton Dinah, subtle Delilah, scorning Michal, sullen Vashti may pass upon these terms. But were she as obedient as Sarah, as wise as Deborah, as religious as the Shunamite, as devout as Hannah, as well affected to the Word as Lydia, if she bring nothing but goodness, she may stand at door and cool her feet. Quest. You will ask whether a man may have no respect to outward things? Answ. Yes surely upon two grounds. It is fit, as for age, so for state, and means there should be a proportion; for God is not the Author of confusion; therefore 1 Cor. 14. 33. David was not apt to entertain the motion of marrying with a King's daughter when she was offered, being himself but the son of Ishi: Besides, this rule in Scripture, Parents 2 Cor. 12. 14. lay up for their children, bindeth to care to bestow them so, that they may enjoy that blessed thing, to give rather than to receive. Yet take this in, that it must not be the chief thing in choice. Though Agar and Sarah may dwell together, yet Sarah must be mistress; so must goodness be predominant above goods. But now secondly, What are the right marks which must regulate our choice in husbands and wives? There are five sorts of marriages: A marriage of Honour, when Christ and his Church make one mystical body. A marriage of Labour, when men pull wives to them by the fingers, not by the ears, and do marry portions, not wives. A marriage of Lust, when the eye is party, Parent, Preacher, all in all, as in sampson's. A marriage of Grief, when wicked persons meet, of whom is that Proverb, Better one house filled, than two spilt. A marriage of Love, when Christian godly ones are linked together; and this comes on, and is concluded upon right choice. 1. By report, what fame she hath among the godly. A good man and woman dwell at the sign of a good name. 2. By looks, Wisdom Prov. 17. 24 Es. 3. 9 is in the face of him that hath understanding. This is like the gate of the Temple which is called Beautiful. 3. By talking and silence; such as a man or woman is, such is their talk. Talk in a woman must be sparing; Silence is her best Ornament. She that is full of words, is not likely to prove either quiet, because always babbling: Or wise, for by thy Prov. 7. words thou shalt be justified to be wise, or to be otherwise. 4. By apparel, this is the Ivibush of the mind. As the modest woman is known by her apparel, answerable to her birth, and breeding; so the immodest by her whorish attire, as we see in Tamar. 5. By Gen. 38. 14, 15. company, fellows in nature and sin will be fellows in league, as Rehoboam and his young counsellors; therefore David, when he was good, said, Away from me ye wicked, I will Psalm 119. keep the Commandments of my God. 6. By education, whether they have continued in virtuous breeding. Judas may be with the Apostles for his own turn, but continues not. Let these marks be well applied to every particular, and these answerably made, and the wedding garment shall not be made of linsey wolsey, nor the marriage ground ploughed with an Ox and an Ass. SECT: 9 2. THe Concomitants with marriage in the Lord are three, 1. The gift of the Parents. 2. The blessing of the Minister. 3. The mutual rejoicing of the friends. 1. The Gift of the Parents either expressly, or tacitly, (or of those who are in place of Parents) crowns the wedding with comfort. For marriage is not only a Civil, but Matth. 19 a Divine conjunction, therefore Christ saith, those whom God hath joined together. God doth Gen. 2. it not now Immediately, as he joined Adam, and Evah, but by the Parental prerogative: Therefore, saith God, Take ye wives to your Jer. 29. 6. sons, and give your daughters in marriage. Yea, the light of Nature teacheth us thus much; for let a Son privily alienate his Father's land; ask nature, whether this be good? She cries out of every natural mouth; No, because the land is not the Sons, but the Father's goods. So is it in this case, because children are part of the Father's goods. Hence when Satan had power to spoil jobs goods he slew his Children: Job 1. Exod. 21. 7. Non ut▪ serviant, sed ut ducantur, ut Rabbi. and the Jews had power to sell their children, not for vassalage and service, but for marriage. If then children shall go against their consents in this, it will breed a pricking at the latter end. 2. The next thing in marriage is the blessing of the Minister, that is, commending them being contracted, and their state to the blessing of God. For when God had joined our first Parents, he said, Increase and multiply: so the Minister in God's room may pray this Gen. 2. to be given. Yea, marriage is the Seminary of the Church, therefore cannot be better set on, then by the solemnest Prayers. I do not say, that marriage can not be without them; but I am sure that this is agreeable to that rule of Paul, Let all things be done in order. 1 Cor. 14. 40. Gen. 29. 22. John 2. 3. The mutual rejoicing of the friends comes in next; and surely there is a lawfulness of feasting, and mutual rejoicing at marriages. Else Christ would not have blessed one with his presence and first miracle; nor would Es. 62. 5. God have described the joy that he takes in Matth. 9 15 Matth. 22. his Church by the joy of marriage; nor would Christ have compared the kingdom of heaven to a wedding feast. But let me say withal, that there are no greater sins committed then about things lawful. It is lawful to eat, drink, wear apparel, and to feast; hence thousands of excesses, and miseries have come in. Excesses, as at Nabals' feast, was drunkenness: at Absalon's, was murder, at Ahasuerus his, was a breach betwixt him and his wife Vashti; at Belteshazzars carrousing and blasphemy, at Herod's, wanton dancing, and cutting off of john Baptists head. Mi●●ries, as Elah was smote and killed while he was drinking: Benhadad was surprised: Israel, while meat was in their mouth, felt wrath; and Jobs children were stifled. Therefore warily consider what ye do at weddings, and what ye should do. Ye do rejoice indeed, but it is with wanton dance, bawdy jests, and hellish carrowsings. But what should ye do? Ye should be careful to prevent excess, as Christ saith, Take heed Luke 21. that your hearts be not oppressed with surfeiting and drunkenness, lest that day come upon you at unawares. Ye should bring God into all your thoughts, that you feed not without fear. Ye jude. Philip. 4▪ should do nothing which is dishonest, or of ill report. Ye should have good wishes, speeches, counsels, and prayers to the new married couples, like those that said, The Ruth 4. 11. Lord make thy wife like Rachel and Leah, which two builded the house of Israel, and do thou worthily in Ephrata, and be famous in Bethlehem. SECT. 10. 3. THe consequents of marriage in the Lord are two, 1. Cohabitation. 2. Communion. 1. Man and wife must dwell together. Let the husband dwell with his wife, saith Peter, 1 Pet. 3. 7. Prov. 5. 18, 19 and Solomon saith, Rejoice in the wife of thy youth, and let her breasts satisfy thee at all times, and delight continually in her. This cannot be without Cohabitation. The first institution was a remedy against solitariness, It is not Gen. 2. good for man to be alone, let us make an help meet for him, and let him cleave to his wife. Quest. I know what you will say; may they never live asunder? Answ. Yes, upon three occasions; Upon mutual consent for a time for the good of the Family. My husband saith she, is not at home, he is gone Prov. 7. 19, 20. a far journey, at the time appointed he will come again. Upon Compulsion, when persecution, or imprisonment forceth it. When some weighty affairs either in Church, or Commonwealth requires it. This was Vriahs' case 2 Sam. 11. 11. when he would not go to his own house while the Ark, and Israel, and judah, with his Lord joab were in Tents. Yet must they not live asunder out of choice. It is for an harlot to be called a strange woman, but for a Prov. 2. 16. 2 Sam. 12. wife to be a lamb in the bosom, as for the other causes, so for sameness of dwelling. 2. As Cohabitation follows upon marriage, 1 Cor. 7. 3. 1 Cor. 7. 4. so Communion, which stands in three things; a communion of Bodies, a communion of helps, and a communion of joys. They must have a communion of Bodies, whereby they defraud not one another, except it be by consent for a time, that they may give themselves ●● fasting and prayer, yet must not this be excessive: for there may be too much uxoriousness at home, as well as adultery abroad Ez●k. 18. 6. 1 Cor. 7. 5. Gen. 25. 21 1 Sam. 1. ●7. And it must be sanctified by the Word o● God, and Prayer. Do it by rule, and with Prayer, as Isaac and Hannah did. They mus● have a Communion of helps, in nourishing, and cherishing each other. To this end there must be a communion of goods; they must have one purse, but not for waste: a communion of Counsel in matters domestical; they must have one head, as Pilat's wife and the Shunamite, and a communion of labours; they must have one hand, and that an helper. Lastly, they must have a communion of joy, by having one heart, as Isaac and Rebeckah, who sported together, and as Solomon gives Gen. 26. 8. Prov. 5. 18, 19 in rule; Rejoice with the wife of thy youth. Oh how happy a foundation of God's building would such a marriage lay, to last till death us do part. Thus of the first part of Gods setting up of his building in a Family, the Foundation. SECT. 11. NOw secondly, of the upper building, which stands perfectly, 1. In wife, and husband. 2. In parents and children. 3. In masters and servants. Begin where God gins, still with inferiors. Amor descendit, officium ascendit. Love descends, but duty ascends. The first pair of beams in an house builded by God are wife and husband, who bear up this frame. The wife must submit to her husband as unto the Eph. 5. 22, 24. Lord; yea, as the Church is subject to Christ. The woman (saith Paul) is bound to the law Rom. 7. 2 of her husband; yea, this is comely; it is the best fashion that ever they wore. Therefore Col. 3. 18. 1 Tim. 2. 12. (saith God) I permit not a woman to usurp authority. Object. Whatsoever thou permittest will some women say, I will do it. Sol. Nay, saith God, Thy desire shall be subject to thy husband, and he shall rule over thee. Gen. 3. 16. Quest. Will any good woman ask me, What it is to submit, that she may conscionably do it? Answ. It is to put herself willingly under the government of her husband. Quest. Will she further ask me how she must submit? Answ. Surely, not by way of bondage, but free service for herself; because she and her husband do make but one. Quest. Will she further ask wherein she must submit? Answ. Paul saith, In all things, that are lawful, and honest. Eph. 5. 22. In general, she must submit to her husband's honour. Sarah honoured her husband, and called him Lord. The good wife calls her husband 1 Pet. 3. 6. Hos. 2. Prov. 7. 19 Ishi, my man; but the harlot saith plain Ish, the man is gone abroad; this is a clear sign that she honours him not. In particular, she must submit three ways. By an inward act of the mind, acknowledging Eph. 5. ult. his headship, and taking direction from him, if he be wise, and for him, if he be a fool. By an inward act of the will conforming to his good manners and affections. By these outward acts of duty which depend upon these thus; 1. They must answer their husband's wills. Their questions must not be, Whose will shall be done: for God saith, Thy desires shall Gen. 3. be subject. Object. But what if the wills of their husbands be wicked. Sol. Then whether it be better to obey God or him judge you. But in all domestical affairs, as the Moon doth vail at the presence of the Sun, so must the wife at the presence of her husband. 2. They must answer their husband's wisdoms 2 Kings 4. 22. Gen. 16. 6. as the Shunamite, and Sarah who took directions from their husbands. Object. But shall not the wife employ her knowledge and discretion for the good of the Family. Sol. Yes, yet with submission to him as head. As when two strings are struck upon a Lute, the sound is attributed to the loudest: so must the wife take and use direction to the honour of her husband. Object. But you will say, some wives are wiser than their husbands. Sol. In truth so most of them are unhappy to think, and sometimes it is true; yet the best part of their wisdom is employed in using it for their Husband's honour, and not her own alone, to disgrace her husband. Object. No? did not Abigail call her husband fool? and why may not others also? 1 Sam. 25. 25. Sol. It was well known he was a fool; for from thence he had his name Nabal. She reveals no secret, but speaks of that which was in every body's mouth. Besides, it was not to his face to stir up strife; nor behind his back to disgrace him, but it was to save his life. As Surgeons to save the body will cut off a limb, so she was willing to blur his well known name to save his life. 3. They must answer their husband's natural dispositions which are without sin. So Rebeckah provided savoury meat forher Gen. old husband, such as he loved: as a looking glass she shown the countenance of her husband's nature as it was. 4. They must answer their husband's spiritual endowments, by kindling, not cooling graces which are given for the family. Therefore she must read and pray with him, and for him, and hear his advices, and be a better comfort than Jobs wife was to him in misery. I remember a sad story upon mine own Note. knowledge An honest Christian man had a wife, worldly, and distrustful; and he being much in good exercises, morning and evening in his Family, she would disturb him, and go about rattling her keys, or making some other noise to hinder him, pretending that his time spent that way might be employed in getting money for his Family. This woman was given over by God to the Devils temptations so far, that she thrust a knife into the pit of her stomach and killed herself; yet before she died, she confessed thus much to me, and craved Gods pardon as well as she could. Oh had it not been better that she and her husband had walked hand in hand to heaven with her due submission? Quest. If now, Fourthly, the good wife will ask me why she must submit? Answ. Surely the reasons are invincible, The order of Creation requires it: Adam was first created, next Evah for him: so the wife is for 1 Cor. 11. 8 1 Tim. 2. 14. the husband, as her head. The order of transgression requires it. The woman was first in the transgression. She was first in evil, last in good; therefore she must submit. The union betwixt man and wife requires it. Eph. 5. The husband is the head of the wife, for direction, protection, and influence. The woman gives not the name to the husband, but Es. 4. 1. Gen. 2. the husband to the wife; and to impose a name is a sign of Sovereignty. So Evah was called Isha, of Ish: and Solomon's wife was called the Shulamite, and the Quando ego ero Ca●us, tu cris Caia. Roman said to his wife, when I shall be Caius, Thou shalt be my Caia. Therefore let all good wives learn this comely lesson to submit. There are four enemies in some women's breasts unto this. Want of wit, to know their place; Want of love, because they married not in the Lord; Pride, in aspiring to mastership; and love of the vanities of this world, against the minds of their husbands. But pray for mastery over these, and submit. Be wary of offending your Husbands; Do as their hearts may rest in you; and carry Prov. 31. all for the honour, and profit of the Family. Quest. But saith the good wife, May I not dispose of any of my husband's goods? Answ. I read three cases in which they may; Where it tends to keep from sin, and to preserve their Husband's life: This was Abigails case: Where the Husband is foolish, 1 Sam. 25. 18. and sees not what is good for himself and his Family; this also was Abigails case. Where the Husband is an enemy to Piety, and Mercy, and will suffer nothing to be done, either by way of honorary, or relief: this was johanna the wife of Chusa's case. Luke 8. 3. Yet must it be to honour her Husband, not herself: and so frugally, and wisely, that the Husband's house want nothing to further credit or comfort. Do thus and prosper. SECT. 12. THe husband is next, who must honour his 2 Pet. 3. 7. wife as the weaker vessel. There is a double honour; Of Subjection, so the wife must honour her husband: Of Love and complacence, so the husband must honour his wife. This honour stands in Love, and in the Velle cuique quod bonum est. fruits of it. His love to her must be a dear comforting love; not ordinary, which is to will to every one that which is good, but by which they are glued one unto another to do good, and not ill unto one another all the days of their lives. The fruits of it are these that follow. 1. He must account her his yokefellow, standing on even ground though drawing on the left side. 2. He must dwell with her, that he may be Ruth 4. 11. Ruth 3. 1. Prov. 5. 18, 19 a rest for her, as for his own Vine, that she may prosper. 3. He must dwell cheerfully with her, as Isaac with his beloved Rebeckah. 4. He must direct her, and be the guide of her youth, both in civil things, as Abraham Prov. 2. 17. Gen. 20. 16. directed Sarah when he entertained his strangers; and in spirituals, as when the Shunamites husband directed her. 5. He must protect her and be the covering of her eyes, and spread the skirt of his garment over her; that is, provide for her, and protect Ruth 3. 9 1 Sam. 30. 5, 6. her, as David did his wife, when she was taken by the Amalekites. 6. He must provide necessaries for her according to, but not above, his means, as God saith, Thou shalt not diminish her food, raiment, Exod. 21. 10, 11. and the recompense of her virginity. 7. He must bear with her infirmities: not sinful, these must be cured by instruction, reproof, prayer,; but passionall, as grief, fear, distrust; and Penal, as Jacob did bear with Leahs blear eyes, and Rachel's barrenness, and Elkanah, who would not love Hannah the worse for a fault she could not help. 8. He must suffer himself in some things to be advised by her. This will comfort them Gen. 21. 12 1 Sam. 1. 23 against those things they suffer in their husband's love. This will encourage them to undergo joint care in the Family. 9 He must not be bitter unto her; Quest. wherein Col. 3. 19 doth that stand? Answ. Not in crossing her in worldly, wicked, and want on things; nor in a just reproving her folly, but it stands in Affections, words, and deeds. In affections, when trifles draw the heart from love to sour hatred. In words, when their tender natures are unjustly wounded by them. In deeds, when the wife is used like a drudge more like, then like a wife; as when she is deprived of household government, when she is wilfully shortened in necessaries; and when she is ill rewarded with blows. Christ is an absolute Lord, Prov. 31. 27 as well as an husband, and so may correct his Spouse; but we are only husbands, and may not do that which can never be done without sin. Now the reasons why husbands must honour their wives are these: Because they are the weaker vessels. Weakest members are most spared; and brittle vessels are most tenderly used. It is true, they are vessels, therefore they are for use: they are helps to piety, helps to society, helps to house-government, and helps to propagation; yet are they weaker vessels, therefore to be honoured, as being for the Closet, not for the Kitchen. Besides they are heirs together with their Gal. 2. husbands of the Grace of life. This is the dignity of that sex, that neither male nor female are looked upon by a different eye in God, but all are one in Christ. Yea, would ye not have prayers interrupted? then thus honour your wives saith Peter. Yea, they are 1 Pet. 3. the gifts of God for all comfort; and such gifts are prized. What therefore remains, but that husband's honour their wives. If an husband say, my wife is full of weakness, therefore honour her as the weaker; a Venice glass with good usage lasteth long. If he say, she hath bad qualities; love not them, yet honour her, not because she deserves, but because God commands. SECT. 13. THe second pair in this building of God are Couple, and they are 1. Children, and 2. Parents. 1. Children next to their duties to God are bound to do their duties to their Parents. These stand, 1. In Reverence. 2. In Obedience. 3. In Thankfulness: 1. They own reverence to their Parents; for acting of which there are, 1. Duties which they must do. 2. Sins which they must avoid. 1. Their Duties are grounded in a singular love, such as Ruth had to Naomi; and they Ruth 1. are two, standing in a reverend awe of them, as God saith, Ye shall fear every man his mother Levit. 19 3. and his father. God placeth the mother first, because they soon are despised through their own indulgence. Next, they must testify this their reverence five ways. 1. By speaking reverently unto them, as Isaac, here am I my father; and that son in the Gen. 22. Matth. 21. 30. 1 Kings 2. 20. Gospel, I go Sir; and Solomon, Ask on my mother. 2. By humble craving their blessings. Though they have no prophetical blessings, as Isaac had for jacob and Esau; yet God Exod. 20. saith, Honour thy Parents, that thou mayst live. God hath promised them to be an ordinary means to get life of him for honourers of them. 3. By rising up before them. You know Prov. 31. 28 what Bathshebah saith, Her children rise up and call her blessed. 4. By bowing and bearing to them (as signs of civil honour.) Thus joseph though a mighty Prince, and his father in want, yet Gen. 48. 12 1 Kings 2. 19 bows to the earth before him, and Solomon to his mother. 5. By not witnessing against them, except Deut. 33. 9 in case of Treason and Rebellion! for at such a turn, Levi saw not his father, nor his mother or brethren. 2. Sinnes to be avoided by children are; First setting light by Parents: Cursed be he, Deut. 27. 16. (saith God) that sets light of his father, that is, gives not respect to him, as God and nature requires. Secondly, Mocking of Parents; The eye Prov. 30. 17 that mocks his father, and despiseth the instruction of his mother, let the Ravens pick out, and the Eagles devour: and this I speak upon my own knowledge, that I knew a son many years who forsook the course of his good father, & neglected the counsel of his religious mother, and as he was going homeward from his bowzing companions in the evening, he fell among bushes, and died before morning, and was found by his friends that sought him, with his eyes picked out either by Crows, Ravens, or some birds of prey. Thirdly, Cursing of Parents. He that curseth Levit. 20. 9 his father and mother shall die the death, saith God; and our good Saviour doth second it. Fourthly, Smiting Parents, For he that smiteth Mark 7. 10 Exod. 21. 15. father and mother shall die the death. The very Heathens sowed such children in a sack with a Dog, Cat, Viper, and Ape, as Emblems of unnaturalness, and drowned them together. 2. They own Obedience unto their Parents: Obey the father that hath begotten thee, and despise not thy mother when she is old, saith Prov. 23. 22. Col. 3. 20. Solomon: Children obey your Parents in all things, for this is pleasing saith Paul. To Obey is an humble being at the command of Parents, and a patiented holding out to the end, as Isaac to Abraham when he was to be Gen. 22. sacrificed. And this Obedience reacheth to all things to which the commanding power of Parents extends. It must be showed in all good things for body, soul, state, either present or future: Jer. 35. 6. & 18. In things indifferent, as the Rechabites, who for it, were looked upon by God with a good eye: In harsh and unpleasing things, as we see in Joseph, when he was commanded to go to his envious brethren that loved him not, and Gen: 37. 13. 14. Gen. 22. in Isaac, who was able enough to resist, yet resisted not. All the question will be, how far children must Obey? And it may be quickly answered, Luke 14. 26. Puto genus pietatis Impium esse pro Domino. John 2. Deut. 33. 9 so far as may stand with the honour of God; for otherwise ye read of Hating father and mother; and ye see the best pattern Christ, who checked his mother, and obeyed not against the hour of his father at the beck, and word of his mother. Again, they must obey so far as stands with the honour of Government; for if a son be in place of honour, and he commanded base things below him, and unsuitable with his state, he may humbly deny: Yea, and so far must they obey as stands with the honour of the Family. Gen. 2. God saith, Forsake thy father and thy mother, and cleave to thy wife. How forsake them? Not forsake the duty of honouring them, or the duty of helping them; but the duty of Cohabitation, when they have a wife of their own; and the duties of administering their household affairs, when they have Families of their own to provide for. 3. They own thankfulness to their Parents, which must be held forth in three duties. First, in relieving their Parents that they may recompense them as Paul phraseth it. Parents helped them when they could not 1 Tim. 5. 4. help themselves; so must they deal by their Parents that are helpless. Thus did Christ, David, and joseph. Let all children look seriously upon these examples to follow them, John 19 26 1 Sam. 22. 3 Gen. 47. 12 or else remember that memorable story of Luther. A good Father had put over his state to his sons in Germany, reserving only to himself a power by turns, to come and take his diet at their Tables. One of his sons, being at dinner, and having a goose before him, spied his father coming, and set th● ●oose underneath the table till his father was gone again. Then takes he up the goose which God had wonderfully turned into a great toad, which leapt into his face, and notwithstanding all his striving, it could not be removed till it had stifled him, to make him an example of all unthankful children. Secondly, In praying for them. If for all that are in authority, why not for them first. Thirdly, In burying them: therefore it is now grown into a word Parentare, to bury Parents; and the solemnities are called Parentals. Thus did jacob, Esau, and joseph. Oh that all children would be careful to know these things in God's building, and do them. I know what many children plead for themselves. Object. Saith one, my Parents are childish and divers. Sol. So wert thou, and they were glad to please thee night and day. Object. Saith another, my wife will not be content. Sol. Oh, in other things thou canst rule her, in this thou wilt not, to save thy purse. Object. Saith a third, I am not able to do for them. Sol. Indeed above this God requires not; yet know that Parents will beg for children, why not children for Parents? Object. Saith a fourth, I had no great matter from my Parents. Sol. For shame say not so, they were a cause of thy Being by Generation, of thy Living by Education, and of thy Learning by Information by themselves or by others. Say no more, but (children) up, and be doing, or else remember Absalon, who being unnatural to his Parents, was hanged betwixt heaven and earth, as unworthy of either, or both. If this, or the like should be thy case, Farewell life, farewel heaven. SECT. 14. NExt I come to Parents, and they must not Eph. 6. 4. provoke their children to wrath, but bring them up in the nurture, and admonition of the Lord. First, they must not provoke them to wrath. Surely this is not by suffering them to have their wills: For a child set at liberty Prov. 29: 15 makes the mother ashamed. Neither is it by rebuking them when they do amiss▪ for not to do this, undoes many a child, as you see in Adoniah. Neither is it by correcting them, when rebukes will do no good: for he that 1 Kings 1. 5, 6. Prov. 13. 24. spares the rod, hates his son. Neither it is by keeping them under subjection, for this they must do out of love to God, and their souls, or sin will grow. What is it then? It is a showing too much rigour and severity towards them. As first, when they deny to them what by law of Nature belongs to them according to state, as meat, drink, cloth, and breeding. For if any man provide not for his own, he is 1 Tim. 5. 8. worse (in that) than an Infidel. Secondly, when they burden them with unjust commands. Saul command Jonathan to 1 Sam. 20. 31. 34. fetch David out of a mischievous heart against him; and so vexed jonathan, that he kept from his meat. Thirdly, When they vex them with reproachful words for what they cannot help; as when Saul called his son, The son of a 1 Sam. 20. 30. perverse rebellious woman. The fault was saul's own, and not his sons if he married such a woman. Fourthly, when they rage's them with undeserved blows. Saul took up a javelin to throw at jonathan, and (saith the Text,) He 1 Sam. 20. 33, 34. risen from the table in fierce wrath. If Parents thus provoke their children to wrath, they Col. 3. 21. will be discouraged either by dejectedness, or by fearfulness, or by desperate stubbornness. 2. They must bring up their children in Nurture, and this is a framing of them like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. men and women. It includeth four things. 1. Learning. 2. Manner's. 3. Labour. 4. Correction. 1. They must bring their children up in learning. Paul was brought up at the feet of Acts 22. 3. Gamaliel, and you know the care of Pharaohs Exod. 2. Dan. 1. daughter for Moses, and of Nabuchadnezzar for Daniel: how much more must Christians that know better. The blessed Virgin, though she were poor, would not be guilty; therefore Luke 4. 16. John 8. 6. we read of her son jesus, his reading and of his writing. Object. I know some have said, I shall leave my children enough, what needs learning? But there is the more need for that. Sol. The greater the ship is, the greater is the freight; the greater the freight, the more skilful had the Pilot need to be. Object. But the poor man will say, alas, I cannot bring him up to learning. Sol. Truly the more is the pity, yet I wish them to consider sadly two things; whether they do not spend two pence, or three pence in a week worse? and whether learning be not a better portion than wealth. 2. They must bring them up in manners. Riches without manners, is but a Pearl in a swine's snout. Therefore here lies Parents next care. If an Heathen when he saw a youth carry himself unmannerly, beat his Cur sic instituis? Master, saying. Why do you instruct him so? much more are Parents to be blamed. Quest. If you ask, wherein do manners stand? Answ. I answer, 1. In Silence. 2. In Speech. 3. In Gesture. 1. They must learn them to keep silence in two cases. First, In giving their betters leave to speak before them. Elihu waited till the ancients Job. 32. 4. had done. Secondly, in not interrupting others while they are speaking; for he that is hasty in his matters, there is more hope of a fool then of Prov. 29. 20 him. 2. In speech, they must learn them to use fair speeches, as that young man to Christ, good master, and Luke to that high Christian, most noble Theophilus. To speak modestly of themselves, Ma●k 10. 8. 17. Luke 1. 3. 1 Sam. 25. 41. as Abigail to David's messenger, Let thy handmaid be a servant to wash the feet of the servants of my Lord. To salute lovingly, as Boaz and his reapers, The Lord be with you, the Lord bless thee. And to thank for kindnesses, Ruth 2. 4. as Paul to Aquila and Priscilla, to whom not only I give thanks, but all the Rom. 16. 4. Churches of the Gentiles. 3. In Gestures, they must learn them, To meet those that come towards them, as Abraham did his strangers: To rise before Gen. 18. 2. Levit. 19 32. Gen. 18. their elders, To stand before their betters, as Abraham while his guests did eat, To bow to them to whom they are subject, as Solomon 1 Kings 2. 19 Luke 14 8. to his mother: and to give the chief place to betters, and to offer it to others of courtesy. Oh what a bundle of pride would this dig out of children's hearts before it come to a grown surliness, and scorn. 3. They must bring them up to labour, either of body or of brain. Idleness is a poison to all, especially to youth, who by it have leisure to invent fantastical fashions, or to gaze upon other fools in Israel, and follow them. Water, be it never so clean, with standing stinks; and while men slept, the enemy sowed tares. So long as Samson warred Matth. 13. he could never be overcome of the Philistims, but when he idled it in Delilahs' lap, he lost strength, eyes, and life ere long. It is true, to try a child to too much were severe niceness, or paternal cruelty; for 1 Cor. 13 when I was a child, I did as a child: But yet they must know, as strength of body, and parts increaseth, they are born to labour, not to loiter. 4. They must subject them (as they do amiss) to correction. As it is not enough to plant a Vine, except we prune and dress it: so nor is it enough to have children, except we correct them. We have the best example in the world, and that is God correcting his children, who must be our pattern. God doth correct them with the rod of his Son. Among the Romans none that were free Acts 22. 25. born might be whipped, but God correcteth every Heb. 12. 7. son, and so must Parents. God correcteth them in love: He is angry with nothing in them, but with their sins; and so should it be with Parents. Consul Brutus executed his traitorous sons Exuit patrem ut indueret consulem. with his own hands, he put off the father that he might put on the just Judge: but Eli, when his sons made themselves vile, restrained them not. Elies' anger waxed lukewarm towards his sons, and God's anger 1 Sam. 2. Ira Ely tepuit in filios ira Dei exarsit in illum▪ waxed hot against him. He that will not correct, will not take a knife (as Abraham did,) though God bid him. Again, God moderates his correction. He Lam. 2, stands like an adversary, but in the midst of anger he remembers mercy; and correcteth Hab. 3. with the rod of men. Yea God measures out corrections answerable to sins. He weighs a path for his anger by weight, number, measure. So should Parents. Though they correct with the rod of men; yet, if sons rise Psal. 78. 50 to rebellion, they must bring them forth, and cast the first stone. 3. They must bring up their children in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Admonition of the Lord, to frame them like Christian men, to this end, 1. They must train them up religiously. 2. They must guard their Religion and Piety. 1. In training them up religiously lies their greatest care and comfort, by making their Children Gods children. If Damatria could say, I had rather have a Mallem habere filium mortuum, quam bello inutilem. dead son, then to have a son unprofitable for war: much more should a Christian say, I had rather have none then such as are useless to God. If Aulus Fulvius said, when his son Ego te non catilinae sed patriae genui was in Catiline's conspiracy, I begat thee not for Catiline, but for thy Country: much more should we say, I begat not my children for the world, flesh, and devil, but for God. This training them religiously doth respect two things. 1. Their admittance into the Church by Baptism. To have a child the child of the Church by Baptism is the glory of a Christian. He can not with truth, and glory to God think that the children of the Jews should have a greater privilege than the children of Christians; therefore as the first care of the Jew was for Circumcision; so his first care is for Baptism and Circumcision Col. 2. 11, 12. that is made without hands. 2. Their bringing up in the Church in the fear of God. As in Ieremiah's visions, God first shown him the Rod of an Almond tree, Jer. 1. 11. because it blossoms first: so God likes the days of youth to be consecrated to God. Therefore Parents must first instruct them so soon as they are capable. It was a Law in Deut. 6. 7. 20. Psal. 78. 5, 6 Israel that the fathers should teach the children. 2. They must instruct them according to their capacity. Train up a child in his way, saith Solomon; as jacob drove all his, according Prov. 22. 6. to their paces, They are like us in what they are unlike to God. They may die in their youth and folly, and then the sins of their youth will lie down with them in the dust. They are born blind. The first Adam was the Father of living one's; the second Adam Pater viventium, pater aeternitatis, patres caecorum. the Father of Eternity, and we are the Fathers of the blind. Our bringing them up in God's fear, may by God's blessing, be a means of opening their eyes, that they may be turned from darkness Acts 28. Col. 1. to light, and brought out of the kingdom of darkness into the kingdom of God's dear Son. 3. They must (so near as they can) make choice of the best masters for them, As Moses had the chief instructor for the sciences of Egypt; so jehoash had good jehojadah. This (among others) is reckoned a cause of julian's Apostasy, that he had two wicked Heathens to be his masters, Libanus and jamblicus. 2. They must guard their Religion, and Piety three ways, First by putting them under God's protection by daily prayer. Secondly, By providing for them some lawful employment; for God anointed Saul while he was seeking his father's Asses; David was taken from the sheepfold; and two famous Prophets, Elishah, and Amos were taken, the one from the plough, the other from the herd. Thirdly, by disposing of them for the best advantage for their souls in marriage. We have a precept, Take wives to your sons, and Jer. 29. 6. husbands to your daughters; and the practice of Abraham for Isaac, Manoah for Samson, yea, and of Agar for Ishmael. I now humbly beseech that all Parents would ply these three Rules of Paul, and that they would not be Judasses', under pretence of a kiss, to betray their children's souls. But as Crates was wont to cry out to the people, O men whither now away? why take ye such care to gather riches for your children, and have no care to train them up that should enjoy them? So may we say of too many careless Parents among Christians to the shame of holy Christianity. SECT. 15. THe last pair are as rafters in God's building, when it comes to the highest; and are, 1. Masters, and 2. Servants. 1. Servants must be obedient to their masters Eph. 6. 5. according to the flesh. By Masters you may not understand those that usurp authority over the consciences of men: for this none must do, and none must suffer according to Paul's rule, Be not the servants of men: but 1 Cor. 7. those that are Masters according to the flesh, that is, who rule over the body. By Servants, you must understand those that by Covenant cannot dispose of their service as they please, but must be at the command of those that hire them. Now, these must be obedient, of which they must weigh, 1. The Ground, 2. The manner, 3. The reason of it. 1. The ground is that subjection which is due from the servant to the master. By this he stoops under the authority of his master, and it must be discovered three ways. 1. By inward reverence, his master bearing the Image of God's sovereignty; in which respect God saith, If I be your master, where Mal. 1. 6. is my fear? 2. By out ward expressing of it in speech and Luke 17. 7. gesture, as that weary servant, when he came from the field, did not refresh at his pleasure, but waited upon his master's leisure. 3. By patiented bearing of rebukes though bitter, and unjust; as Peter saith, servants be subject to your masters with all fear, not only 1 Pet. 2. 18 19 to the good and gentle, but also the froward, for this is thank worthy. Quest. But hath a servant no remedy if he be wronged? Answ. God forbidden, for the Magistrate beareth not the sword in vain. Rom. 13. If that cannot be had he may withdraw for the present, till the storm be over, as David from Saul, and the Egyptian from the Amalekite, and then come again. 2. The manner of his obedience is, 1. Readily. 2. Pleasingly. 3. Silently. 4. Faithfully. 5. Diligently. 1. Readily, having their eyes always to their masters to be directed by a word, or a Ps. 123. 2. nod. Thus did the Centurions, when he said Matth. 8. 9 to one go, he went, to another come, he came; to another, do this, and he did it: when it was otherwise with Jobs servants, Job 19 16. according to his complaint, I called my servant and he gave me no answer, I entreated him Quoad Reverentiam Dominorum; quoad Judicium Domini. with my mouth in vain, it was for want of fear, in reference to reverence to their master; and for want of trembling in reference to the judgement of the Lord. 2. Pleasingly, pleasing their masters in all Tit. 2. 9 Tit. 2. 6. things, saith Paul, not as men-pleasers with eye service, but with singleness of heart as in God's sight, as good Jacob did to churlish Laban. If you ask wherein they must please them? God saith, according to the flesh in all lawful and honest things. The masters are over the flesh, not the spirit: therefore slaves are called bodies, because Apoc. 18. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. commands of masters reach only to the body. The servants must obey only in outward things. As the dominion of masters is Col. 3. 22. limited, so is the obedience of servants. 3. Silently, not answering again, saith Paul, Tit. 2. 10. Sat servus monosyllabus Domino. therefore that rule is good. Let the servant speak in one syllable to his master. Yet I shall show you two things. 1. Wherein servants may speak? 2. Wherein they may not speak? 1. They may speak in three cases; First, when just occasion is offered by questions: for they are condemned who when they understand will not answer. Prov. 29. 19 Secondly, when they receive wrong from their masters, they may with humble respect clear themselves, as David did of treason, by 1 Sam. 24. 10, 11. showing his innocence by three signs, the lap of saul's garment, his water pot, and spear. Thirdly, when wholesome and good advice may do their masters good, as you see not only in Naaman's servants when they advised 2 Kings 5. 13. Job 31. 13. him to follow the Prophet's counsel though it seemed but mean unto him, and also in Job when he was in his prosperity. 2. They may not speak in two cases. First, by private mutterings and grumble against the command of their masters. Secondly, by open crossing and thwarting them by perverse and snarling words, to provoke them to anger and displeasure. 4. Faithfully, as, Jacob obeyed Laban, by bearing the heat of the day, and burden of Gen. 38. 39 40. the night for his good; and Joseph obeyed both Potiphar, and the Jailor, who looked not to any thing under his hand, so faithful was he. This faithfulness stands in two things. 1. In seeking to increase their masters good to their lawful power: for talents are Matth. 25. 27. Tit. 2. put out to the servants for the master's gain. 2. In not diminishing them. They must be no pickers and stealers, saith Paul. Object. They will say, I may make bold with a little which hurts not my master. Sol. But I say, crack conscience (for a little) which doth a little hurt, and who will trust thee in more? If Achans tongue of gold lie before thee thou wilt not spare. God delights to say to a good servant, Thou hast been faithful Matth. 25. in a little. Object. But haply thou wilt say, my master is hard and this provokes me to do otherwise then I would. Sol. I say, it matters not, thou goest by this way, from the service of an hard master, to the service of an harder, The Devil, and what 'gainst thou by that? 5. Diligently. He that waits on his master Prov. 27. 18. 1 Kings 17. 1. 2 Kings 5. 16. shall be honoured, saith Solomon. For this cause servants are said to stand before their masters, to be always at hand upon every occasion: and Heathens painted servants with their hands full of tools to imply their diligence about any work that their masters set them about. Quest. But you may ask me whether servants are never free from this obedience to their masters? Answ. I answer, they are not free from the habit of it, so long as they are under Covenant. Yet they are from the acts of it at three times, when they are the Lords prisoners by sickness in truth not pretended: when they are to rest in the night except in extraordinary cases; and when they are bound, according to good orders of the Family, to serve the Lord either privately with their masters, or publicly upon the Lord's day. Now thirdly, the reasons why servants must thus obey are these. 1. Because thus they honour Christ. They are more Christ's then their masters; therefore they obey as the Eph. 6. 6. 1 Pet. 2. 19, 20. Col. 3. 24. 1 Pet. 2. 21. servants of Christ. 2. Because this is acceptable to God, and he will pay better wages than men; for they shall receive the reward of inheritance. 3. Because thereunto they are called, and heartened by Christ's example, who served to the uttermost for our good. Oh that all servants would learn to be better servants than they are or have been, according to these directions. I am sure, if they do not, at the last they will lie down in sorrow. Oh that they would carefully study the lessons of servants as they are laid Col. 3. 1 Pet. 2. Tit. 2, Eph. 6. down in the good word of God Oh that the patterns of noble servants in the Scripture lay before them, as of Eliezer Abraham's servant, that faithful, praying and diligent man: and of Jacob when he was a servant to Laban, and of the Centurion's servants, who were at such a punctual beck. Oh that they would never forget Paul's motive, That you Gen. 24. Gen. 31. Matth. 8. Tit. 2. 10. may adorn the Doctrine of God our Saviour in all things! Oh that they would think what a disgrace it is for unworthy servants to live under the blessed beams of this Gospel of light, and life. Certainly, if God set these things home, they would alter their course, and be obedient according to Christ's will. SECT. 16. 2. Master's must give unto their servants that which is just and equal. Master's Col. 4. 1. must make it their first care to choose servants aright. How watchful was David for this, when he said, No deceitful person shall live in my sight; he that telleth lies shall not abide before Psalm 101. me? Truly, so should it be with all masters. This will bless their state as we see in Jacob, and Joseph; and the contrary will poison children, and all the comforts of our Families. I hearty pray, that men may be as wary to choose them as they are to choose sheep, and swine, and dogs, and horses, according to their races. And having chosen them, that they would. 1. Give them that which is just. 2. Give to them that which is equal. 1. Master's must give to them that which is just, that is▪ what is due to them by positive laws. This they must perform both, 1. In Thought. 2. In Words. 3. And in Deeds. 1. In Thought, not thinking to exercise absolute dominion over them, but such as they must account for to God; therefore the Apostle Eph. 6. 9 useth this motive, knowing that ye have a master in heaven. 2. In words, both in commands, and instructions. Pia, possibilia, proportionalia. The master's commands must be pious, possible, and proportionable. They must be pious, that is, things agreeable to Gods will: not as saul's was to Doeg, to fall upon 1 Sam. 22. 18. 2 Sam. 13. the Lords Priests; nor as Absalon's to his servants to kill Amnon. They must be possible of things feasible. Therefore when Eliezer suspected the possibility of his doing after Abraham's command, he said, what if the woman will not follow me? Abraham replied, Gen. 24. 8. than thou shalt be clear. They must be proportionable, when they command them labour, but not above strength. The poor Israelites were servants in Egypt, and the Taskmaster Exod. 5. caused them to gather straw, and make their old tale of brick; this was above strength, and so unjust. But God saith, over your brethren Levit. 25. 46. you shall not rule with rigour or cruelty. They must also do justice in instructions. Servants must serve their masters as Christ, and this they cannot without instructions first. Abraham armed all his trained servants, that is, his Catechised servants, whom he had so Gen. 14. 14 well instructed, that they would follow him through all dangers; and Hezekiah made the servants copy out part of Solomon's Proverbs Prov. 25. 1. for their rules to follow. If masters take not this course, their servants cannot adorn the Doctrine of Christ. 3. In deeds, as masters must be careful for their servants health, if in their service they be sick, as that good Centurion was, who Matth. 8. 5, 6. went to Christ for his help; and in providing sufficient meat and drink for them, as Solomon did for his workmen, and the good housewife 2 Chr. 2. 10 Prov. 31. 15. 1 Cor. 8. 9 for hers according to the equity of that rule, Thou shalt not muzzle the mouth of the Ox which treadeth out the corn, and in providing due punishment for them according to Law, when they do amiss, by which means masters should be better served: so by justly paying them their wages. This maketh up a Deut. 15. 13, 14. sweet harmony betwixt masters and servants, according to that expression of Christ, He agreed with them for a penny, they make a sweet Matth. 29. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5. 4. symphony or harmony betwixt them; but the contrary makes a fearful jar and cry, which God hears. 2. Master's must give to their servants that which is equal, which is due by Charity, and Christian meekness. For equal doth not comprehend equal honour, and equal offices of love, that is, such as the servants perform to the master; for this is a good rule; To Inaequalibus dare aequalia, inaequale est. give equal things to unequal persons is unequal. But it is to be referred to the mind and manner of doing, that as the servant performs his duty equally, so the master must perform his. The servant obeys as to the Lord, the master rules as the Lord piously. The servant obeys from the heart willingly; the master rules with a mild and fatherly affection. Now, this equality comprehends four Job 31. 15. Phile. v. 16. Habent cutem communem licet non vestem. Job 31. 13. 14. duties. 1. To account that servants are of the same mould; yea, and partakers of the same grace of Christ. They have a common skin, though not a common covering: 2. To hearken to them and yield to them when reason, and truth is on their side. 3. To have respect to humane infirmities, as sickness, age, and passions. 4. To give well deserving servants more than is due to them by Covenant and bargain. If they be better than servants, it is but equal that we be better than masters. Oh that all masters would labour to be such! I shall give you but three motives. 1. Our servants are fellow servants with us to God. If the Angel said to John, I am thy Apoc. 19 fellow servant, much more may the master to the servant. 2. Death will levelly us all; yea, it may be will make the servant above his master, if he be above him in grace: for there the servant is free from his master. 3. Master's have a Master in Heaven, that is God, He is Job 3. 19 Omniscient, and it were impudency to deal wickedly when he looks on. He is Holy and Just, and will not wink at iniquity, though indulgent masters will, and do. He is Omnipotent, and able to punish all iniquity he hates. The very thought of these things ought to make better servants, and better masters. SECT. 17. THus I have brought God's building in a Family from the Rule to the Timber, from the Timber to the Framing, from the Framing to the Foundation, from the Foundation to the upper Building, even to the Roof. We are come now to Gods Finishing of a Family, which is by an orderly government under a good father and mother of a Family. Quest. You may ask me, why do you say an orderly government? For, may not disorderly persons be in a good Family? You ask not of (may) as lawfully, approvedly, but (may) as possible, and then I answer, They may. Answ. It was holy Augustine's case; therefore he writes to the ministers, seniors, and the whole City of Hippo, that they would not faint in Epist. 137. quamtumlibet vigilēt disciplina domus m●ae, ●omo sum & inter homines vi●●. Nec mihi arrogare audeo ut domus mea melior sit quam Arca Noae, etc. their course, or judge hardly of him for it. Although saith he, the discipline of my house be quiet, and vigilant, yet am I a man, and live amongst men; neither dare I arrogate to myself that my house should be better than the Ark of Noah, the house of Abraham, Isaac, Jacob, and of Christ. Thus may it be also with many a good man. Yea, there have been no worse men in the world, than they that have the best means of grace in the best Families. In Adam's family there was a murdering Cain; in Abraham's, a persecuting Ishmael; In Noah's, a scoffing Cham; in isaack's, a profane Esau; in Davids, an undutiful Abshalom; in Mephibosheths, a faithless Zibah; and in Elishahs', a lying Gehazi. Neither may we wonder at it, because Religion descends not by inheritance, for Adam begat a child in his Gen. 5. 3. own likeness, a sinner like himself. Yea, Religion is the work of God, and he hath other Rom. 9 17. 1 Sam. 2. 25. ends, in means of Reformation, than Conversion, as we may see in Pharaoh, and in Elies' sons. Yet what then? Shall not therefore a good father and mother of a Family strive for an orderly government? Yea much more. Ye know what a people God told the Prophets Jeremy and Ezechiel that they should preach Jer. 1. 19 Ez●ch. 2. 5. 7. & 3. 7. unto, even as bad as briers and thorns; yet he did it not to cool their affections, but to make them more zealous: so I present what possibly may be to whet you to put to all your strength for orderly Families. Thus did Adam and Evah, whose religious Family was called The face of God. Thus Gen. 4. 14. Gen. 18. 19 Josh. 24. 15. Acts 10. 2. did Joshuah, David, Cornelius, or else such high praises of them would never have been left recorded for our imitation. Consider therefore seriously, 1. What all Governors of Families must do to this end? 2. What either of the Governors must do? 1. In general, all Governors of Families must be careful to look to themselves. If they shine not before the rest, but lie rotting in the dunghill of nature; ye ●●all have a den of swearers, drunkards, liars, whoremongers, cheaters, and the like, in a Family. For Jeroboam will make Israel to sin, Augustus will fill his Court with Scholars, Tiberius with dissemblers, and Julian with Apostates. They must care again, to be such at home as they seem to be in the assemblies of God's people, that is, truly religious. David prays that his people may be corner stones, and polished; so do I pray, that all Governors of Families may be such. They must care (as they can) to draw into their Families such as be gracious, or at least submit to gracious courses. Though a Family may be named Good, from the better part, yet it is best when the Canaanites are kept out of it. But now secondly to come unto particulars, see what either of the Governors of a good Family must do for their parts. 1. The Father of a Family. 2. The Mother of a Family. SECT. 18. 1. THe Father of a Family must care for three things. 1. That his Family serve God every day. When Joshuah saith, (I and my Family will Josh. 24. 15 serve God) he doth promise, and bind himself for every day of his life after. As when David said, thy face will I seek, it binds him for his ever. To this end the master must either teach (as he can and aught in a private way) or provide Deut. 6. 7. 20. that his Family be taught in Gods will. The command of God requires it: and the general bond of Christians to exhort, edify, and comfort one another reacheth unto them. Besides, the pattern of good men which doth powerfully invite them. See what God saith of Abraham, and it is notable Gen 18. 19 what Solomon saith of his father, Hear (O you children) I give you a good Doctrine: Prov. 4. 1. 2, 3, 4. for I was my Father's son, and he taught me. 2. The master must pray (by himself, or other) both with and for his Family. As the Patriarch's were the Princes and Priests of the Family, so masters are chief heads; and truly without Prayer they and their Families lie open to the fearful wrath of God; for he will pour out his wrath upon the Families jer. 10. 25. that call not upo● his name. Certainly, masters are bound to do what good they can for their Families; and how can they say so to God, when they have not prayed for, and with them, which is a special means. Quest. All the question will be when they must do it? Answ. Not once in a moon, or week, or year; but pray continually, argues morning and evening 1 Thess. 5. at least. 1. They must do it in the morning (if they be at home, and well:) because though their family rise well, yet ere night they may fail, fall sick, and die Though they seem faithful now, they may be faithless, if God deliver them not from their own hearts. Er and Onan were alive in the morning, but dead before night. Abimelech well in the morning Gen. 38. Jud● 9 but his brains almost near beat out before night. Jobs children well in the morning, job 1. but crushed to death before night. How would such accidents sting masters Consciences, if they had not cared to prevent such accidents by prayer? 2. They must do it in the Evening, because thiefs may spoil us of our goods, bloodsuckers may bereave us of our precious lives, winds may blow down our houses, fire may devour our goods and persons, the malicious Prince of the air may annoy us. Oh how had we need to bring God's hedge about them by prayer, an internal sleep, or any sad accident shall be the less unwelcome to us and ours. 2. He must care that his Family serve God on the Lord's day. To carry God's sense distinctly I shall tender three Rules. 1. Master's must care that their households keep the Lords day as well as themselves. That Law of God, Thou Deut. 11. 2 shalt write the Law upon the posts of thy house and gates, doth look two ways. To all under government, and telleth them what should be required of them so long as they lived in the Family, and to all masters, what they were to look after from all them that went in and out there. For in this Commandment more specially, what we are bound to do ourselves, we are also bound to be a means to further others in: therefore God saith, Thou, thy son, thy daughter, thy Exod. 20. manservant, thy maid-servant, and the stranger that is within thy gates. Equity and Justice doth also require it: that as they help us in many things, we should help them in the best; and as God hath made them ours, so we should make them Gods. 2. Master's must be careful so near as they can, to bring their whole Families to the public exercises of Religion. I mean those that are in a capacity to make any profit by them. When Jacob went up to Bethel; he called Gen 35. 2, 3 Psal. 42. 4. his people and assembled them together; and when David went to the house of God, he carried a great train with him; so should good masters do now. This savours of a spirit fit for the Gospel, and these times of grace, whereof it is prophesied we should say, Come Es. 2. 2, 3. Zach. 8 21 22, 23. let us go up to the House of the Lord: Let us go speedily to pray before the Lord, and seek him, I will go also. 3. Master's must have what care they can over their people's profiting in Religion: for this is that which gives life to all the rest. Therefore they ought familiarly to talk with them of what they have heard, as Christ did with his Disciples. They shall find these blessed benefits by it; Attention to the public ministry; Retention of what is heard; and Duties better performed to God and to themselves. 3. He must have care that his Family be kept in a course of good order. He must have a watchful eye over every soul in the Family. If Solomon would have them to take heed to Prov. 27. 23 their herds, and to know the state of their flocks; much more of their people. Surely God loved this in Job, when he said, It may be my job 1. sons have sinned, and blasphemed God in their hearts. He must also see the orders of God's word to be observed in it. And if there be a scoffing Ishmael, he must out of doors with him: Psalm 101. or if such as David speaks of, he must not let them abide in his sight, so fare as he hath power to help. If a King were to come to thy house, and there were some traitor in it, wouldst thou not discard him? how much more must thou have care to cast off presumptuous sinful traitors, seeing God must come and dwell with thee, or else thou diest for it? SECT. 19 AS for the Mistress, or good wife, God must have her keep an orderly Family also. To this end, 1. She must ordinarily keep at home. 2. She must govern the house in her place. 1. She must ordinarily keep at home. The Tit. 2. 5. harlot sits at the door, and walks idling in the streets: but Abraham said of his wife, she i● Prov. 7. 12. in the Tent. And indeed a wife is fitly compared to a snail; not because she must be Gen. 18. slow, and sluggish as a snail, nor because she must be fowl and sluttish, where she goes, as a snail; not because she must dwell alone from her husband, as a snail, but because she carries her house upon her back, to show where her mind and ordinary abode must be. For gadding brings to harlotry, as we see in Dinah, who by gadding came cracked home; and gadding makes idle and busy bodies, as Paul saith, Going about idly from house to 1 Tim. 5. 13 house, and being busy bodies. What? Idle and busy too? How can that be? Idle in their own affairs, and busy in other folk's matters. Quest. But you may ask, must they immure and imprison themselves up in their houses? Answ. No surely, they may go abroad in four cases. To holy meetings for the duties of Godliness; thus did the good Shunamite, and Hannah. To friendly meetings for visiting one another; so the blessed Virgin visited Elizabeth, and other neighbours visited Luke 1. 39 40, 48. her. For household necessaries in her charge; so the Canaanitish woman came to Christ for her daughter, and the wife of Jeroboam Matth. 15. came to the Prophet for her child. And with her husband, when he shall require her, as Sarah, Rebeckah, Naomi, and the blessed Virgin did. Yet must they not be from home idly, or frequently. 2. She must govern the house in her place, as Paul saith, Unworthy are they to have good 1 Tim. 5. 14 wives, and worthy to be punished with worse, who deprive them of all Household government, and use them only as servants and drudges. Quest. If I be asked, how I would have her govern? Answ. I answer from the Scriptures, By exercising herself in some profitable employment, as seeking wool and flax, and labouring cheerfully Prov. 31. 13, 14. with her hands, being like a Merchant's ship that fetcheth her food from a fare: By appointing her maids work and overseeing them in it. For if Hester appointed her maids religious Hest. 4. 16. Prov. 31. work, surely she would not fail in the rest; and by ordering her children and servants in wisdom, as that good Housewife Prov. 31. 26 27. did. Oh how gloriously is God's building finished when it is thus ordered? It is not enough to provide for the bodies of them under you, but specially for their souls: therefore be vigilant to pull down the Synagogues of Satan in your Families; let the Devil be cast out. Bring in the private exercises of Religion into them. Cornelius, brought in prayers and alms; Acts 10. 2. there is one. The Bereans, searched the Scriptures when Acts 17. 11 they had heard; there is another. Eunice, Catechised her child, there is a 2 Tim. 3. 15. third. Christ, sung a Psalm in his Family after Matth. 26. 29. supper; there is a fourth. Lastly, labour sincerely to keep the way R●m. 16. of God publicly and privately in your family, and then that honourable Inscription will come to you, which came to Aquila and Priscilla, To the Church that is in thy house. Thus is God's building finished. SECT. 20. 4. LEt this building be but furnished with God's furniture, and then ye have The Lords building of the house, and they shall not labour in vain that build it. Now this house is furnished two ways. 1. By getting goods. 2. By giving goods. This may seem to be a Paradox; but I shall smooth it before I leave it. 1. We may get good six ways. 1. By lending. 2. By borrowing. 3. By selling. 4. By buying. 5. By letting. 6. By hiring. And if ye do them according to God's Rule, ye furnish the House of God. 1. As for lending, We must lend, looking for Luke 6. 35. nothing again. Object. But put case we do, can lending, be furnishing of an house, when in lending we part with our own? Sol. Yes, very well; for the righteous is liberal, and dareth, and his seed doth inherit the blessing. Psalm 37. To conceive the Rule then, weigh; 1. What is meant by lending? 2. What is meant by looking for nothing? 3. Why we must so lend? 1. Lending stands either in turning over of the property of goods to another to spend, upon condition of returning the same in kind, or worth, after the time set, as money, victuals; or in turning over the use of a thing to another for a time, to be returned the same in number and worth at the time appointed, as when we lend any utensil; For lending comprehends two things. First, Mutuum, that is, Meum, and tuum, or ex meo tuum; now mine, now thine, to return in kind or worth: Next Commodatum, mine in possession, and thine in use for a time freely to be restored in the same. This lend is a free putting over: for this is the nature of lending, as Christ saith here; and thus it is distinguished from buying, selling, letting, hiring, changing, and all mercenary acts; and it is for a time, to distinguish it from free giving which is for ever; and it is but till the time appointed, and this is just. Then it is no longer ours, but to be restored. 2. About looking for nothing again, I shall clear three points. 1. What we may look for again? 2. What we may not look for again? 3. How it appears to be Christ's sense? 1. We may look for again. First what 1. Mu●ui aequalitatem. 2 Kings 4. justly answereth to the thing lent: therefore Elisha chargeth the widow to pay her debts. Secondly An action of debt, if they can pay 2. Ream actionem. it and do not; and if there be no other remedy; for this is one of the ends of judicature, by which Law is administered, and which is good if it be used lawfully, because the sword Rom. 13. is to defend the oppressed. Thirdly, The like courtesy in times of Amorem & gratitudinem. need; this is but equal; support one another in Love; do good one to another. Fourthly, Love and thankfulness. This Paul paid cheerfully unto Aquila and Priscilla, Rom. 16. 4. unto whom I give thanks. These things we may look for; yet here we must be careful that our hearts do not carry us to lend for these things sake, for then are we selfe-seekers. 2. We may not look for again, The like good turn to be done to us for lending sake, as lending; because it is a free act: nor any gain for lending, as if we wished that what we lent would come laughing home: because this overthrows the nature of lending, which ought to be free; and this takes away the equity of lending, which is only that the Exod. 22. 14, 15. lender be no loser. 3. It appears that this is Christ's sense, in the word Nothing; because by this rule he doth only oppose the Pharises, who were Luke 6. 32, 33, 35. willing to lend only to them that were able and willing to benefit them again, and from whom they looked for the like. 4. The reasons why we must so lend, are taken from Christ himself, which are; First, the command of God. Secondly, the promise of Christ, your reward shall be great in Luke 6. 34, 35. Heaven. Thirdly, the sign of sonship; ye shall be the children of the Highest. Fourthly, the example of God, he is kind to unthankful ones. Fifthly, and a difference from ungodly men, sinners lend to sinners to receive as much again; but you are not in communion with such, therefore you must look for Nothing. Now from this rule of Christ, there is a double inference, 1. That lending is a duty. 2. That lending must be free. 1. It is a duty, because Christ saith, Lend; and we must take his word. To help you therefore in it, I shall show you, 1. Who must lend? 2. To whom we must lend? 3. Why we must lend? 1. Every one must not lend; but first, he that hath this world's goods of his own. This excludes servants, they must not lend their master's goods: children, they must not lend their Parents goods: Condemned persons, they must not lend confiscated goods though they were their own; unlawful getters may not lend unlawfully gotten goods, b●t should restore them to the true owners. Secondly, He that hath wisdom to lend for the good of the public body, he must lend when he hath to lend of his own. This excludes all unthrifty persons; who are under tutors and governor's, and madmen, who want wisdom to manage such a work. 2. Those that may lend, must not lend to those to whom they can do no good; as to Spendthrifts who live in wicked courses; to Gallants, who spend all upon back and belly; to men not able to manage their trades; for so they pull down a Commonwealth; to men not able to pay again; these are not the objects of lending, but of giving; to men that live above their states; for this feeds pride, and ruineth them; and to men that seek lending for spending, as Drunkards, who spend on the Lord's Day in drink and Tobacco, more than they get in the week to pay debts. But if ye lend, ye must lend to those to whom ye may do good, whether they be good rich, to whom you may lend out of courtesy; Gal. 6. 10. or good poor, to whom (if ye are able) ye must lend out of mercy, for a good man Psal. 112. 5 shows favour and dareth. Object: If ye say, I can not lend to all. Sol. That is true, therefore a good man dareth, and will guide his affairs with judgement. Psal. 112. 5. 3. The reasons why they that may, and can must lend, are because it is a commanded duty, If thy brother be poor, thou shalt not Deut. 15. 7. 8. harden thy heart, but thou shalt lend unto him sufficient: Yea, because by this means we provide for our children, The righteous is Psal. 37. 26. merciful, and dareth, and his seed inherits the blessing: and because we may not be a means to multiply the poor, and so, lessen the givers. A little lent, many times, by God's blessing and man's industry, may make a giver, and keep from poverty. 4. It is also inferred necessarily that lending must be free: look for nothing, therefore receive but thine own. Look for nothing, therefore lend for nothing. I cannot say, but that they who have plenty of money may, not by lending, but by another contract, place out their money with those that have plenty of trade, by which they make gain, and receive profit by it: for there is neither reason nor conscience, but that when money is made fruitful the owner should have a share in the fruit: yet do not as common Usurers, who strive to take this excellent duty of lending out of the world. For it takes from it three things; The Nature of lending which is free. The Equity of Nullo interposito praetio Ex●d. 22. 14. 15. lending, which is only to make the lender no loser, whereas they are gainers: and The Use of lending; for if they can lend for gain, no man will lend freely. Deal you better with lending, and use this duty well which Christ requireth. In general, do it out of true love, not self love: for others good, whether you lend to rich or poor. In particular, lending is double: Naked and bare, upon a word of entreaty, promise, and no more Clothed and palliated with pawns, pledges, bonds or bills. It is not absolutely lawful in all cases to take pawns and pledges; therefore mark the Scripture expressions, If at all thou take a Exod. 22. 26. D●ut. 24. 6. ve●●. 17. job 24. 13. Prov. 20. 16 raiment for a pledge, you must not take the upper garment, or nether millstone, nor a widow's raiment, nor a widow's Ox: That in Solomon, take his garment that is surety for a stranger, and take a pledge of him for a strange woman, is not spoken of a poor borrower, but of a desperate fool that will rashly be bound for a stranger, and wickedly get money for harlotry. But if thou do take pawns, things of necessary use are not to be withheld though they pay thee not. For raiment pawned must be delivered; and the millstones, and so any necessary instruments by which a Exod. 22. 26. living is gotten; because the life is gotten and maintained by them. Use lend according Deut. 24. 6. 12, 13. to these Rules and prosper. SECT. 21. 2. AS for Borrowing, you must if you would furnish with God, pay justly when due, and fully without defalcation. For this is your rule, O we nothing to any man, but Rom. 13. 8. that ye love one another. Object. You may say, than I may not borrow at all. Sol. Yes surely, else why should God command lending: thus therefore you must understand it; own nothing that is due to be paid without leave. Some will pay, but not all. Some pay at last, but not justly; some pay nothing but ill words. But to remedy all, First labour to owe as little as possibly you can; for it is a baseness to borrow, The borrower is a servant to Prov. 22. 7. the lender, saith Solomon. Secondly, If you own any thing, labour to pay: so long as thou art in debt, thou art Prov. 6. 1, 2, 3, 4, 5. in a snare, deliver thyself saith Solomon: abate thy expenses in meat, drink, clothing, and refreshment till thou be at liberty. Thirdly, think often how unjust it is that thou shouldst be better in thy estate by another man's loss. Fourthly, let that note of a godless man stare upon thy Conscience to affright thee, The wicked borrows, and pays not again. Psalm. 37. 21. 2. Use what is lent thee so, as thou restore it well, and honestly. To this end, use it to that end it was lent thee, and restore it safely at the time appointed. This is just according to God's Word, and thy Conscience, and will bring God's blessing to the building of the Family by it. SECT. 22. 3. FOr buying, selling, letting, hiring, God gives one general rule; Defraud not, or go not beyond your brother in any matter. 1 Th●ss. 4. 6 Dealing is so intertwisted with deceit, as if tradesmen generally had another rule to walk by, from another Bible of their own devising. But God will have an account from every tradesman of this rule which he hath given them. Inquire, 1. Who is meant by our Brother? 2. What is meant by going beyond, or defrauding? 3. Why you must not do it? 1. By brother, you must understand every one that you are to deal with. Have we not Mal. 2. 10. Caveat emptor. all one Father? and so we are all brethren. That speech therefore is rotten, Let the buyer beware. he was a stranger, he should have looked better to it. I have read of some Heathens who would teach their children to lie to strangers and enemies, but not to friends, But these children forgot this distinction, and made bold to lie to their best friends. so we find it in tradesmen, who mistaking brother for a friend only, deceive poor strangers, and out of custom make bold with their friends, and give them a currish and unkind nip upon this account, that he is my friend that I can gain by. 2. By going beyond, or defrauding, you must understand overreaching, cozening in bargaining one with another, as in buying, selling, letting, and hiring. 3. The reasons why ye may not do it may be these: First, Because God is the avenger of all such, 1 Thess. 4. 6 Qui tantum timet est inimicus justitiae. as Paul hath it. I know He that doth a duty only for fear, is an enemy of justice: Yet an eye to the punishment is one ingredient which must have a stroke here. And this is most true, where man's justice fails, God's vengeance comes in to make a supply as in the case of Ahab, jesabel, and Naboth. God's rules are excellent; Rob not the poor because he is poor, Prov. 22. 22, 23. for the Lord will plead their cause, and spoil the soul of them that spoiled them. Secondly, Because there is a kind of Adultery or worse filth in it. The Law saith, that Nature hath made a marriage betwixt the heart V●rba concipiuntur in adulterio. and the tongue; therefore when the heart and tongue do disagree, words are conceived in adultery: so may we say betwixt words and truth of things in bargaining, so fare as acts are produced without the concurrence of words and truth, they are brought forth in adultery. If therefore there must be no defrauding in any matter, you must first be equal in selling. To this end weigh, 1. Who must sell? 2. What must ●e sold? 3. How it must be sold? 1. For the person that must sell, he must be a just professor, one that owns a commodity by good r●ght, and hath judgement to do it. This is but equal, and so excludes thiefs, fools, and all that have gotten goods unjustly, which must be restored (if they would have pardon) and not sold. 2. That must be sold which may be valued with money. Not the graces and gifts of God either miraculous or ordinary, as the pardon 2 Kings 5. 20. Acts 8. of sin, or the like, of which sale Teceliris was a great Merchant for the Pope in the days of Luther, no nor justice must be sold by bribery, which is to be reckoned for in too many places of ●udicatures, nor must lies be sold by false witnesses, or ungodly Lawyers; nor courtesy, mercy▪ time, by the common Usurers; but that which may be valued by money. Yea, Thirdly, It must be worth the money we sell it for. Quest. If you ask how it shall be valued? Answ. I answer, the worth of a thing is double; Natural, and so a living Fly by natural worth is of more value than all dead gold; usual, and this is valued by the goodness of the thing, if it be not counterfeit and vicious, as Esd. 1. 22. Amos 8. 6. when wine is mixed with water, dross with silver, chaff, and refuse with wheat: and by the rareness of a commodity; in this case 2 Kings 5. 18. 25. a cab of Doves dung, and an Ass' head is valued above their natural or usual worth. Yet no commodity must be made rare by our engrossing Prov. 11. 26 and forestall; for he that withdraws the corn hoping for a dearer market, the poor shall curse him, but blessing shall be to him that sells it; and so for other commodities. Quest. But you will say, May a man in no case sell for more than a commodity is worth? Answ. I know but one case in which they may, and that is when by the sale of it a man is damnified; for then the loss may be repaired; otherwise the very Thuriaci made the seller swear before the Magistrate, that he sold for no more than his commodity was worth. Quest. But still you say, may not a man sell for more than it is worth, when he sells for time? Answ. This selling for time undoes many a man, in making him a debtor before he knows how to pay, and embezels the state of many an heir, who flourisheth for a time, and sells his inheritance by leisure. But you must know that there is a fourfold price of commodities. Pious, betwixt brother and brother; Discreet, Dium, disc●e●um: ●igidum augmentatum. betwixt man and man, Rigid, betwixt Christian and Turk; and Augmented above these three. The first three exceed not Justice, if a tradesman be worsted by delay. But the fourth doth. For it biteth and devoureth for times sake, and which is not in a man's power to sell. 3. As the how and manner of selling, it must not be deceitfully in word or deed. Not in word, by flattering the buyer, or praising the commodity above its worth, or by concealing the faults. Not in Deeds, when they Es. 1. Amos 8. deceive in the kind, as by selling droes for silver or refuse for wheat; or in the Quality, as by making it seem better than it is by false glosses, false lights, or by comparing it with Prov. 11. 1. Amos 8. 4, 5, 6, 7. Levit. 19 35, 36. Deut. 25. 14, 15. worse: or in the Quantity, by false weights and measures, both which are alike abominable to God. Object. But than you will say, we shall never be rich. Sol. You know not that, remember a good Proverb, that light gain makes an heavy purse: And forget not two excellent Proverbs of Solomon, An heritage hastily gotten shall not be Prov. 20. 21 Prov. 28. 20 blessed, and a faithful man shall abound with blessings: but he that makes haste to be rich, shall not be innocent. SECT. 23. 2. IF there must be no defrauding in any matter, you must equal in buying. To this end consider. 1. The person of whom you must buy. 2. The thing you buy. 3. The manner of buying. 1. You must only buy of him that hath right to sell, whatsoever pennie-worth you may have, you must not (as near as possibly you can) buy stolen and unjustly gotten goods. If you do, you do communicate with him in sin, and countenance him in it. Remember what God blames, Thou sawest a thief, Psalm. 50. 18. Prov. 29. 24 and runnest with him; and what Solomon saith, He that is partner with a thief, hates his own soul: Yea, if you do, you bind yourselves to loss, by Restitution, though you have paid for it. For ye must restore that which is another man's, how precious so ever it be to you, and seek your remedy of the seller. If you say you have bought it. You may also buy another man's house and lands, shall you therefore possess them. So nor ought you to possess any things that is another man's right, howsoever it be made yours. If all the unjust persons and plunderers in these times, who without martial warrant have gotten estates by this way would think sadly of it, their crests would soon fall. 2. Consider the thing bought. It must be a thing to be sold, not the gifts of God, nor remission of sins, nor holy orders; but a Acts 8. 18, 19 thing to be sold; and a thing worth no more than we buy it for, at least between brother and brother. Amos blames them that buy the poor Amos 2. & 8. 6. for silver, and the needy for shoes. This is done when ye set small prices upon poor people's works, and commodities, which is a crying sin of these times; and when great prizes are set upon such commodities as the poor must buy and live upon, which is as crying a sin as the former. ●ob saith, If I have eat the fruits of the land without silver (except it were given him) let thistles grow Job 31. 39 40. in stead of wheat, and cockles in stead of barley. Most people care not how dear they sell, and for how little they buy. They would have it for less than it cost the seller, they cannot endure honest gains. But they will find this to be unequal, and that it will breed gravel in their teeth. 3. The manner of buying must be lastly considered, and must be void of all deceit, either in word or deed. It must not have deceit in words: for the buyer must not debase and dispraise the ware below the worth. If he do, Solomon pulls him by the sleeve; It is naught, it is naught saith the buyer, but when Prov. 20. 14 he is gone he brags of his penny worth. It must not have deceit indeed by paying counterfeit, and clipped coin, or less than they agree for; both are faults of the miserable wretches of this time. SECT. 24. IF there must be no defrauding in any matter; you must be Equal in letting. To this end Consider, 1. What letting is? 2. How it must be performed? 1. Letting is the putting over the use of a thing to another for a price, the property remaining in ourselves. I say, for a price to distinguish it from lending which is free I say, the property remaining, to distinguish it from lending of money, wherein the property in laying of it out, passeth away. 2. This letting must be performed upon these terms. First, that which is let must be fit for the use for which it is let. To let a fool or idle person to do a wise man's business is unjust. To let a lame, dull, weak horse, to do a sound quick horses work is unjust. To let barren and ill conditioned Land, for good and fruitful; or to let an house that is ready to fall, for a sufficient one, are unjust: we do not as we would be done unto. Secondly, that must be whose use must be distinguished from the property, that the Letter may have his own again, which can not be in money. Thirdly, In letting profit must be so proportioned, that he that hires may be sufficiently recompensed for his labour, and charge. Solomon let his Vineyard in Baalhamon to keepers, so, as he had A thousand pieces of silver for his Rent, and the keepers Cant. 8. 11, 12. Two hundred, for their labour, and charge. But if we look to most Landlords now, we shall find such penny worths, that the tenant labouring never so hard, can scarcely live. Fourthly, He that is the Letter must bear the hazard of the thing let, if it miscarry not through the hirers fault: therefore they are unjust who exact recompense above Exod. 22. 15. Covenant. Certainly, Laban was wicked who would not stand to a plain bargain with Jacob about the discoloured sheep, Exod. 30. 20. to v. 3. c. 31. though by his care Laban had been made rich. Such Landlords, and Letters may increase, but not be built by God. SECT. 25. 4. IF there must be no defrauding in any matter, you must be Equal in hiring: and because hiring is of two sorts, I shall show that you must be equal in both. First, If you hire persons for labour, you must allow an equal stipend. Their labour is great as jacob's, and the labourer is worthy Gen. 31. 6. 39 40. Levit. 19 13. Deut. 42. 14, 15. James 5. 4. of his hire. You must (if he be poor) give it him without delay. The workman's hire, (If his work be done) Thou shalt not withhold till morning, saith God. If you do, God calls it Oppression, and that sin Cries as well as others. Secondly, in hiring of things: First, you must acknowledge God the great Landlord, as David saith, The earth is the Lords, and the Psalm. 24. 1 fullness thereof. This will breed Conscience in the use of it, as if ye had hired it of him immediately. Secondly, you must use the thing hired in that manner, and to that end for which it was let, both in regard of Commodity and owner. It was a great indignity when the Householder sent his servants to receive Fruits according Matth. 21. 33, 34, 35. to the bargain, and they were ill entreated and persecuted. These respected not the ends of their hiring, and were used accordingly; so may justly all unjust hirers be served in the end. Secondly, You must restore and deliver it up at the time appointed. The Parable of the Talents teacheth thus much where you M●tth. 25. see the Talents were called for, and delivered to the Owner, with the improvement of them. Thirdly, You must make what was hired good, if it have miscarried through your default. This ●od requires of things committed unto your trust; much more of things Exod. 22. 12. which are hired by you. Oh, that all this Justice were in fu●l use▪ But it must be confessed that it is too great a stranger till death comes, and the Books are opened, and then, many times it is too late, when men are in as bad a case as they who call to the mountains to fall upon them, and the hills to cover them? SECT. 26. THus you have had the furnishing of God's building by getting; now secondly, you shall have it by giving goods. Quest. You will ask, Whether a man can furnish an house by parting with what he hath? Answ. I answer yes; let God be true, and every man a liar. Solomon saith, Cast thy bread upon the waters, Eccles. 11. that is, the poor, in respect of multitude, and moisture by crying for bread; and after many days thou shalt find it. Paul saith, Gal. 6. 7. What a man soweth he shall reap; and he that soweth bountifully, shall reap bountifully; 2 Cor. 9 6. and Solomon again, what a man gives to the Prov. 19 17 poor God will pay him. Therefore, for giving, remember that speech; It is a blessed thing to give, rather than Acts 20. 35. to receive. From hence I shall render two Rules about giving. 1. There is a giver, as well as a receiver. 2. To be a giver is blessed, rather than to be a receiver, 1. There is a giver certainly; For the Prov. 22. 2. Matth. 5. 42 rich and poor meet together, and God is the maker of them both. He hath charged the one sort to give; he taketh order for the 1 Tim. 6. 7. Es. 58. 7. Luke 12. 13. other sort by moving for relief; Break thy bread to the hungry; call the poor; and by ordering relievers to the best advantage of the poor, He gives also Patterns of both, and Acts 6. 1. 2, 3. that amongst his own people. He tells you of Abraham the purchaser, Jacob that had enough, Solomon that had gold like stones; others who have either been always poor, as Paul who saith, Unto this hour we hunger; and Lazarus; or been made poor, as they 1 Cor. 4 11 Heb. 10. 34 & 11. 37. that suffered the spoiling of their goods, and wandered in sheep skins, and goat skins. All which God doth order for the exercise of the grace of liberality, and mercy in some; and of faith, patience, and contentment in others. Therefore be you thankful in both; be you content: and holy in either because of God. 2. To be a giver is blessed rather than to be a receiver. Let me open this unto you and show, 1. What it is to be a giver? 2. What it is to be a receiver? 3. What it is to be blessed? 4. Why it is thus blessed to be a giver? 1. To be a giver here is not to be a giver Quod meum est tuum efficere nullo iure cogente. out of justice, but out of bounty, and mercy. To give is to make what is mine thine, no outward Law forcing me. A giver is he that freely makes that which is his to become, another man's. 2. To be a receiver is he, that accepts as his own, what is given from a right owner; either out of bounty, as when Solomon received from the Queen of Sheba, or out of mercy, and when the poor receive from the rich. 3. To be blessed, is to be in good case or happy state in this present world. Object. This you will say may discourage the receiver? Sol. Not so, for it is not our welfare before God, but in the course of this life; as when the Psalmist saith, Blessed is every one that feareth the Lord, and walketh in his ways. How Psal. 128. 1. 2, 3. blessed? He shall eat the labour of his hands, happy shall he be, and it shall be well with him: his wife shall be as a fruitful Vine. In which words you see, though he that fears God be blessed before God, yet here he speaks of a blessedness in this world, that is, an estate that is more commodious, and comfortable, as Christ saith, Blessed are the barren in the days of persecution, and banishment. 4. The reasons why it is thus blessed to be a giver, are; 1. Because he that gives feels not the poor receivers troubles, and temptations. He need not say, What shall I eat, what shall I drink? 2. He most resembleth God, and Matth. 6. 31 Heaven, and jerusalem which is above, which are spent, and spend, by perpetual blessings, and influences. 3: He is in this an Actor and doer in the providence of God, whereas the receiver is a sufferer; and the more active we are, ●he more like to God are we, who is a pure act. Hence I would persuade every giver to see the excellency of this estate, and to use it well. If you ask how this may be done? I answer; 1. Acknowledge it a duty to give. The whole course of nature receiveth to give. The comfortable sentence in the last judgement is Matth. 25. Si non panisti occid●sti. Dan. 4. 27. to givers. If we give not as we can, we may may be guilty of murder, therefore Daniel said to that great king, Let my counsel be acceptable to thee, break off thy sins by righteousness, and thine iniquity by mercy to the poor. Object. The covetous man saith, May I not do with my own what I will? God may, but not you. You must say, as Joseph, am not I under God? Sol. In his own right God took from Laban, and gave it unto Jacob, God took from the Egyptians and Luke 19 gave it to Israel; but you are God's stewards, and may not say as Nabal, shall I take my meat and my drink, which I have provided for my servans and gave it unto strangers? No, no; you know what became of him, know then for certain, as preaching, hearing, prayers are duties, so also is the giving. 2. Labour to give as you should, weigh with me four things. 1. Who must give? 2. To whom why must give? 3. The order to be observed in giving? 4. The manner of giving. 1. They must give, first that own things by Quod meum est dare. 1 Tim. 6. 1 Io. 3. 17. proper or delegated right. It must be of what, by some right is our own. These givers are of two sorts; either they that have abundance of this world's goods; or they that have from hand to mouth. These must give in some cases as we see in that poor widow, who cast in her Luke 21. 2 Eph. 4. 28. mites; and the labourer who must work that he may give to others. But hence are excluded children, servants, and all that have not a right in what is to be given. 2. They that can judge of what they do, to do it as a duty. For it must be done with understanding, and conscience. Hence therefore are excluded mad men who cannot do what they do from well settled conscience; and prodigal fools and children who are under the tuition, and government of others. 2. We must give to those that are Gods receivers, whether they are friends, or foes. Quest. If you ask who these are? Answ. 1. They are such as Christ describes; and are distributed into Matth. 25. 35, 36. Levit. 25. 35. Gal. 6. Brothers, Believers, and Enemies, if thy enemy hunger, feed him. 2. Such as we are not forbidden to give unto by the Law of reason and conscience. Now there are 4 sorts of persons that ask. 1. Travellers in their way, like Rom. 12. 20 the wounded man betwixt Jerusalem and Jericho, or the straggling Egyptian in the field; to 1 Sam. 30. 11, 12. whom David gave bread and water. Though these may be knaves, yet because we know not their persons, and their necessities, and they may be better than they show for, therefore it is good to give to them, for it is better that ten knaves be relieved, then that one of God's servants go empty away. 2. Aged and Impotent persons, as that Acts 4. Deut. 15. 4. 11. 1 Tim. 5. 4. 16. Cripple at the beautiful gate of the Temple, blind Bartimeus, and the like. For such God provides comfortably in both Testaments. These are Gods receivers, sometimes for Christ's sake dwelling in them: sometimes for God's sake who created them, and will Es. 58. not have us to forsake the work of his hands: sometimes for our own sake, whose flesh they are. 3. Bedlams and distracted people, who though I fear that some of them are counterfeits, and there be a fault that they wander about, yet because we know nothing certain, and we find how hard it is for distracted persons to work and settle; therefore though the man bc overlookt, yet must we relieve the humanity in him from that golden rule, Do as ye would be done unto. 4. Travellers never out of their way, who wilfully have not abiding place. These surely are none of God's receivers while they are such; and though by importunity sometimes they get something from us, and by the negligence of Officers they hunt from us the fat of the true poor; yet their course is detestable, and not willingly to be maintained, both because they live without God, irreligiously, and without govermnnt, inordinately. 1 Tim. 5. 8. 5. The order to be observed in giving three texts shall direct first, saith Paul, If any man provide not for his own, he hath denied the faith, Gal. 6. 10. and is worse than an Infidel in that. Here then is the giver first to look, to his own. Next saith Deut. 15. 7. Paul: Do good unto all, but especially to the household of faith. Here the giver must next look, to the faithful. Lastly, saith God, If there be a poor man among you of one of your brethren, thou shalt not harden thy heart, nor shut thy hand from thy poor brother. Here the giver must in the next place look to the poor brother, yet with this exception, that greater present necessity calls for it, first to those that are furthest off from us either in the flesh, or in the spirit. Now, lastly, we are come to the manner of giving, which mostly is set down by Paul to the Corinthians. You must give as Christ's 2 Cor. 8. 1. 8. 2 Cor. 8. 2. 3. almners; therefore liberality is called The Grace of God. Ye must give richly in affection, and action, according to necessity. Ye must give yourselves first to Christ, and afterwards to others uses by the will of God. Ye must 2 Cor. 8. 5. give freely; for if there be a willing mind, it is 2 Cor. 8. 12 accepted of God. Ye must give so, as other men be not eased, and you burdened, and grieved: for 2 Cor. 8. 15 thus you may be thiefs, and murderers to yourselves in doing good to others. Ye must give in charity, for otherwise all your giving, 1 Cor. 13. is as a sounding brass, and tinkling cymbal. Ye must give in faith, believing the promise that God will give it back again, in kind, or in a Gal. 6. 9 Prov. 11. 18 greater blessing. He that soweth righteousness, shall receive a sure reward. And that ye may be encouraged, look upon our blessed Saviour, who though he were rich, yet for your sake he became 2 Cor. 8 9 poor, that ye through his poverty might be rich. And thus I have plainly penciled out unto you the Lords building of a Christian Family. I have ascended from the square, to the timber; from the timber, to the framing; from the framing, to the laying of the foundation; from the foundation, to the upper building; from the upper building, to the finishing; from the finishing, to the furnishing; that God may dwell in it and have glory, and▪ you may have comfort and say, Grace, Grace, unto it. FINIS. The Author 〈…〉 Treatise hath published four other Books, viz. 1 Mil It for Babes, or a Mother's Catechism, wherein ●hief saving Principles of Christian Religion through the Body of it are first briefly propounded, then fully expounded, last usefully applied, whereunto is annexed 3 Sermons: 1 Secret sins discovered, on Psalm 19 12. Who can understand his error. 2 On Matth. 13. 45, 46. A Merchant seeking Pearls having found a Pearl of great pri●e, sold all that he had and bought it. 3 On Psalm 31. 5. Into thy hand I commit my Spirit, etc. 2 The young man's warning piece, a Sermon at the burial of M. Rogers with a History of his sinful life, and woeful death, with a discourse of the use of such examples. 3 Four Sermons: 1 On judges 11. 27. The Lord the judge be judge betwixt the Children of Israel and Ammon, 2 On Matthe● 7. 12, Whatsoever you would men should do to you, do ye even so to them, 3 and 4 On 1 Tim. 1. 19 Holding Faith and a good Conscience. 4 A trial of Church forsake●s, proving the Church of England to ●● a true Church, hath a true Ministry and true worship. On Heb. 10. 2●. Not forsaking the assembling of ourselves together as the manner of so●● is. All which Books are to be sold by Philemon Stephens, ●● the gilded Lion in Paul's Churchyard.