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, Absolon, were Couplings in the Family, but a murtherer, pro­fane, rebellious; and so not builded by God: Zihah was a tyle or rafter in the Family of Mephibosheth, but a faithlesse 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 fare daintily, he regarded not the afflictions of Laza­rus; and so not builded by God.

Ʋse. Therefore be you (good Christians) per­swaded to make God the Surveyour, Framer, Joyner; 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 [Page 4] 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. faithfull 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 masters ser­vice.

And if a whole Family be thus built; what a joint serving of God is there? Husbands, and wives are faithfull; servants are carefull; 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 unfaithfull. More complain that there is little charity, much contention, many brawles, flouds of drunkenness, vollies of oathes. The reason of all is, because they are not built by God. What shall I say then? suffer your selves to be builded by God. He will pull down the old ruinous building of sinne. He will hew 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 enquire after two things.

• 1. What Gods building in a Family is?
• 2. How you may procure it?

1. Gods 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 mutuall and fit relations either to others. An orderly head is the house governour, who can with good conscience say, I will walk in Psal. 101. 2. the uprightness of my heart in the middest of my house. There are many comely heads, but they are painted ones 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. Thorough wisedome 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 wisedome? Answ. Not that of the world, for that is foolishness: but [Page 6] that of the Word; for that issues from the 1 Cor. 1. 30. wisedome of the Father; who is made wise­dome 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 ful­ness of the Scripture. Yea, the word directs Plenitudi­nem scrip­turae adoro. not onely, but moulds and shapes every per­son for his imployment. We are like crook­ed and knotty trees by nature: but then comes the Word and smoothes us for hous­work. Therefore we are very fools when we forsake this Word, which is so helpfull. In matters of private worship men are squared by theit minds, and customes 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 Traffique, by profit; In gathe­ring Riches, by the hors-leaches 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 [Page 7] over Wine, another over Olives, another over Oyle, another over Cattell; and in Nehemiah, who had Officers that prepared Neh. 5. 18. dayly an Oxe, 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 moneths. 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 Carnall policy which fights with Gods Word. Therefore observe foure rules.

1. Policy must not prejudice the honour of God, as Davids 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 Rachels did, when she had hid her fathers gods in the Camels lit­ter. Take heed of faining or lying; Con­science will cry.

3. Policy must not prejudice that justice which is due to man. Ye know Davids policy to cover his baseness with Bathshebah, and how it fell heavy upon Ʋriah. 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 then our callings. In every policy for the build­ing of your house, you must make a double [Page 8] enquiry: First into the thing to be done, whether it be lawfull, or unlawfull: next into your selves, whether agreeable to your cal­ings 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. VVE come to the next point, name­ly, how you may procure Gods building in your Families? Follow 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 Gods Ordinance it is farr better then single life.

[Page 9] 1. It was ordained in Paradise before the fall: As then innocency is better then cor­ruption; so is that estate which God ap­pointed for it.

2, It was ordained upon serious consulta­tion Gen. 2. 18. of the blessed Trinitie; let us make an helper meet for man: therefore it must come as an high blessing, and priviledge.

3. God gave a large blessing to this estate, saying, Encrease 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 Inno­cencie, single life had been nothing worth. Yea, as the Jewes 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 then marriage; It frees a man from many cares in houshold affaires. It affords more leisure to pursue heavenly things. It makes present necessitie 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 [Page 10] that he would grant you the gift of conti­nencie.

Sol. Do; and it is good if thou canst speed: yet know that Gods gifts are of two sorts: Generall, which are necessarie for all the god­ly, as Faith, Hope and Charitie: 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, Common-wealth, nor Family.

Obiect. 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 faithfull yokefellow; so, woe be to Sampson himself if he be married to a Phi­listim.

SECT. 5.

BUt to the particulars. These single persons who are Gods timber for a Family, are of foure sorts,

• 1. Old men.
• 2. Old women.
• 3. Yong men.
• 4. Yong women.

Of all these I shall shew 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 Charitie, and Tit. 2. 2. in Patience.

Obiect: 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 Greeke when he was old, so must they their duties. John saith, I write unto you Fathers as well as yong 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 then that bemired with the mudd of youth. The old Prophet deceived the yong, 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 lothsome as a dunghil; an old drun­kard, Prov. 16. 31 as rammish as a Bore; an old whore­monger, as noysome as hell: but age is a crown of honour, when found in the wayes [Page 12] of righteousness. This lastly is most certain, that they have but a short time to live in this world, yong men may die, old men must die; therefore old Alexis going softly, and stoop­ing, gave this reason of it, I dy 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 deaths 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, driness; and therefore doth more desire to warm, and moysten it self 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 C [...]ristians, who for Christs sake can­not Jude. 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 sinne? How lamentable is it to see the Image of Gods eternitie (as the Antient of dayes) Dan. 7. to be wallowing in the mire of sins? How would it break a mans spirit to think how little time they have to watch (because the Judge is at the doore, their sun is setting), and James 4. yet that they mispend what they can spare in [Page 13] surfetting? 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 gravitie 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 Emperour 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 Vt 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 my self to be a man; and be­holding my hoary haires may commit nothing unworthy of them. As to reasons, God hath highly honoured them, and put upon them the Image of his own Paternitie; 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 pretious example of grave Job. Could old men desire zealously to hold the crown of age to make their counsel acceptable, and [Page 14] to keep themselves from contempt, they would be Grave.

2. They must be Temperate, that is, sub­due all rebellious lusts of sinne; as whore­dome, drunkenness, lust, carnal anger, Cove­tousness, Pride, and the like, which mostly are too properly incident to the vanitie 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 adulterie, mouthes 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 im­ployments, being ready to forsake the earth. It is true that we find some old men whose bones are full of the sinnes of their youth: Who Job 21. savour as little of this moderate temper, as they whose bloud is hottest; who, as dregs setled 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 libertie, then 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 tast 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 [Page 15] 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 Gods 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 winde, 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 fruitfull in age; yong 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. Dayes 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 Charitie. As an [Page 16] Apple may be rotten two wayes; In outward appearance, and at the coare! so Charitie may be unsound two wayes also, when it is so to the outward eye, by envie, hatred, malice; when it is so to the Conscience of a mans 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 alwayes; For old men in likelyhood are nearer heaven 1 Cor. 13. then yonger, where all are governed by an eternal Law of Charitie. 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 carrie themselves to God in the worst times, as Iob did, and wait for Iob 1. the issue. Here were sound patience indeed, and in truth old men have need of it. For age it self is a sickness, and more inclined to frowardness by their infirmities; yea, they must be willing to hear Christian advice, when age is readie 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 Gods timber for his building are old women. Now these must be of such behaviovr as becomes holiness, Tit. 2. 3, 4. not false accusers, not given to much wine, but teachers of honest things to yonger 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 publike speech of women in the Congregations, yet he takes for granted their submitting to Gods 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 shal 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 Thorough the worst miserie of their estate here they may be saved, if they continue in Faith, Love, Holiness, and Ma­jestie.

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 [...] Mediatour, out of whom is no salvation. Therefore Solomons mother requires two things of a virtuous woman, To oversee the Prov. 31. wayes of her Family, and to open her mouth i [...] wisedome, that she may shew 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 Infanterie: and Macrina Basils nurse taught him: Ierome 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 Gods 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, [Page 19] saith Paul. That is, their carriage must be such as must witness the inward ho­liness of their hearts both publikely and pri­vately among themselves. This must be disco­vered foure wayes.

In countenance, by expressing the inward holiness of their hearts. When Esay would Es. 3. 16. prove the women of Sion 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 beautifull to allure her own, Cant. and terrible to crush the temptations of wick­ed men.

In speech, when it doth express the wise­dom, grace and modestie of the heart. The fashion of the harlot is to be babling 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 beautie of the soul is set forth. The matter of it must be measured by Abilitie, condition of Life, and Age. The form of it must not be wanton, strange, sa­vouring of lightness and singularitie, lest God visit them for strange apparel. Zeph. 1.

2. They must not be false accusers, or make­bates or Devils; for so the word imparteth. This they must be carefull to observe, by re­porting no fals things of others, by reporting [Page 20] true things with a charitable mind, by not suborning fals witness, or being sinfully si­lent when they ought to maintain Inno­cencie. And truely, they had need to watch for this dutie, 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 yonger women, whom they may poyson, and from whom they may steal the vail of modestie. Yea, and it would dis­grace their age if they should turn Devils, and blow up like Satans gunpowder, the pla­ces of peace where they come. Therefore let them be warie, because He that deals truely is Gods 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 guiltie. The very Heathens did account wine and strong drink disagreeable to the nature of women; therefore had they The kiss of Osculum probationis. Triall, 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: [Page 21] 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 usefull, comfortable, and good sexe.

4. They must be teachers of good things to yonger women. Though they are not permit­ted to teach in publike, 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 wisedome. Prov. 31.

Quest. But what good lessons must they teach the yonger?

Answ. Paul directeth in termes, That they must be Sober, not to be Joviall and merrie 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 carrie news; That they be good, not to suffer their hearts to swell with pride, or [Page 22] their tongues with scolding, slanders, or oathes; That they be obedient to their Hu­bands, not to strive for masterie, and mak­ing him to yield, either by flatterie, or braw­ling. Oh, want of these lessons by the aged, and want of learning them by yonger 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. faire, said, Behold a little beautifull Creature, but a great mischief in an house; and Philoxenas being asked why he still spake of wicked women, when Sophocles spake 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 sexe, and let old women be such, and teach so as aged Paul would have them,

SECT. 7.

THe third, and fourth part of Gods tim­ber to be framed, are yong men, and yong women. These have a threefold dutie put upon them.

• 1. To rememher their Creatour in the
  Eccles. 12. 1 Tit. 2. 6. 2 Tim. 2. 22 Levit. 19. 32.
  dayes 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 [Page 23] well as others, for Titus was given in charge Tit: 2. 6. to exhort yong men; and Iohn doth it, and Pe­ter must feed Christs 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 wayes by, and sinne fastned upon them doth most harm, as a blast in the Spring doth hin­der fruit in Autumne.

1. They must remember their Creator in the dayes 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 rose early to sacrifice Gen. 22. yong Isaac: so must yong people begin be­times to mortifie their sins. God loves infi­nitely Dan. 1. 4. more then the King of Babel to have yong men and well favoured to be chosen to stand in his Court. Their service is accepta­ble: but to serve God when they can serve sinne no longer is not thankworthie. It is very hard to turn back after the wildnesse of that age by repentance. The curse of God frownes upon them, VVoe to him that hath a Mal. 1. male in his flock, and offers a corrupt thing. The further they run after the cours 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 yong Shem be sober, though old Noah be overtaken with wine. Let yong Ioseph be chaste, though old Lot fall into the [Page 24] pit of Incest, Let yong Samuel be faithful, though old Eli be indulgent. Let yong Da­vid be sincere, though old Saul be an Hy­pocrite. Though Israel play the harlot, yet let not Iudah sinne: and though old men fail and fall, let yong people stand and flou­rish. They have excellent yong men to be their patterns, as Daniel, Ioseph, Samuel, Iosi­ah, Timothy: and this they must know, that the sinnes of youth wound deeply. David Psalm 25. cries out, Remember not the sinnes of my youth; and Job was in pitiful plight when he com­plained, Thou writest bitter things against me, Job. and makest me possesse the sinnes 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. Sobrietie is a grace that moderates affections, and lusts in gene­ral: and is fitly required of yong persons, seeing their sinnes lye in the ill managing of the strength of lusts. They carrie wrath, in­dignation and envie in their hearts. They are Eccles. 11. 10. full of pride and presumption, as he vthat said to Christ. All these have I kept from my youth, when he had not kept one. They are inconsiderate, as that yong fool, who was led by the harlot as an Ox to the slaughter They Prov. 7. swell with rashnesse, as Rehoboams green Counsellers. Indeed that age is like a seething pot which casts out scum. Therefore God mocks them, Reioyce O yong man in thy youth; Eccles. 11. but remember thou shalt come to judgement; and [Page 25] warns them sadly to be sober, and to flie the lusts of youth.

3. They must honour the persons of the aged. Old men are Fathers, and old age is a bles­sing in it self; 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 Gods timber framed, and made fit for Gods building in a Family.

SECT. 8.

2. VVE 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. VVhat Marriage in the Lord is?
• 2. How it mny be so undertaken, as it may be a good Foundation of Gods 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 loose 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, [Page 26] 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 Abrahams 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 successe 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 Iacob 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, Innocencie; the Place, Paradise, and the use and office, to en­crease the Church. I know that Papists say otherwise, and make it a means to advance the Doctrine of Daemons: but it is but gross hypocrisie to pretend Chastitie for a cover of whoredome: Presumptuous pride to offer at [Page 27] greater perfection then 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 onely 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 justifie it; the example of the Patriarks, the speech of Nathan to David, and God's Law, but all three will be found too weak. As to the ex­amples of the Patriarks, consider the Origi­nal, the Event, the Ground of their having many wives.

The Originall was in wicked Lamech, who first spake this language, Heare yee 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 Lamechs, Abrahams, Iacobs, 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 bosome, it pre­tends to convince David, that God gave them under his hand, government and au­thoritie: or that God permitted him to take Livery and seisin of his Kingdome according [Page 28] to the guise of that time, which was by ta­king the wives and concubines of his prede­cessours. This was the reason, that Adoniah desired Abishag, and Absalon went in unto his fathers 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. &c. may not chuse 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 Lawes) were rooted out for not observing them. And Iohn Baptist Verse 3. 24, 25. urged the same Law in the New Testament [Page 29] against Herod; yea, and Nature it self hath Mark 6. 18. abhorred such conjunctions, which have been prohibited by Heathens.

Object. You will say, Adams sonnes married with their sisters.

Sol. True, but that could not be avoyded 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, whow he calls his sister. True, Gen. 20. 12 but sister was a name common to kindred of that sexe, and these that were brought up in the Family, as Sarah was in Abrahams fathers 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 brothers 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 first-born among many brethren) whom we must honour by bringing forth fruit unto him: To teach us that that law was in the Jewish pedagogie as proper to them.

2. In choice, you must more looke 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 warie in a [Page 30] 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 hinderance of Religion. Must we not follow our Bridegroome Christ, who in the Psalm 50. choice of his Spouse looks not to outward priviledges?

Object. No, say you, nor to inward graces nei­ther. For he marrieth us when we have no beautie.

Sol. It is true, because he can make good, that he may marry good. Moses marries an Ae­thiopian, and connot change either her colour or her qualities; but Christ makes us beauti­full with the beautie 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 goodnesse. 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 Iezabel, or a vexing Zip­porah with great revenues. Yet I pray, what are the questions now? what portion? what joynture? what money in hand? what secu­rity for the rest? Not a word, how religious? how vertuous? 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 goodnesse, [Page 31] she may stand at doore and coole 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 Kings daughter when she was offered, being himself but the sonne 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 then 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 choise in husbands and wives? There are five sorts of marriages: A marriage of Honour, when Christ and his Church make one mysticall 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 Sampsons. A mar­riage of Grief, when wicked persons meet, of whom is that Proverb, Better one house filled, then two spilled. A marriage of Love, when Christian godly ones are linked toge­ther; and this comes on, and is concluded upon right choice.

[Page 32] 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, Wise­dom 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 alwaies babling: 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 sinne will be fellows in league, as Rehoboam and his yong counsellers; therefore David, when he was good, said, Away from me ye wicked, I will Psalm 119. keep the Commandements of my God. 6. By education, whether they have continued in vertuous 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 Oxe and an Asse.

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 rejoycing of the friends.

1. The Gift of the Parents either expresly, or tacitely, (or of those who are in place of Parents) crowns the wedding with com­fort. For marriage is not onely a Civil, but Matth. 19. a Divine conjunction, therefore Christ saith, those whom God hath joyned together. God doth Gen. 2. it not now Immediately, as he joyned 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 Fathers land; ask nature, whether this be good? She cries out of every natural mouth; No, because the land is not the Sons, but the Fathers goods. So is it in this case, because children are part of the Fathers goods. Hence when Satan had power to spoil Iobs 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 mariage. 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 [Page 34] of the Minister, that is, commending them being contracted, and their state to the bles­sing of God. For when God had joyned our first Parents, he said, Encrease and multiply: so the Minister in Gods room may pray this Gen. 2. to be given. Yea, marriage is the Seminarie 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 rejoycing of the friends comes in next; and surely there is a lawfulnesse of feasting, and mutual rejoycing 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 kingdome of hea­ven to a wedding feast. But let me say with­all, that there are no greater sins committed then about things lawfull.

It is lawfull to eat, drink, weare apparel, and to feast; hence thousands of excesses, and miseries have come in. Excesses, as at Nabals feast, was drunkennesse: at Absolons, was murther, at Ahasuerus his, was a breach be­twixt him and his wife Vashti; at Belteshaz­zars carrousing and blasphemy, at Herods, wanton dancing, and cutting off of Iohn Baptists head. Mi [...]ries, as Elah was smote and killed while he was drinking: Benhadad was surprised: Israel, while meat was in their [Page 35] mouth, felt wrath; and Jobs children were stifled. Therefore warily consider what ye do at weddings, and what ye should do. Ye do rejoyce indeed, but it is with wanton dancings, bawdy jests, and hellish carrowsings. But what should ye do? Ye should be carefull to prevent excess, as Christ saith, Take heed Luke 21. that your hearts be not oppressed with surfetting 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 Iude. Philip. 4▪ should do nothing which is dishonest, or of ill report. Ye should have good wishes, speaches, 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, Rejoyce in the wife of thy youth, and let her breasts satisfie thee at all times, and delight continually in her. This cannot be without Cohabitation. The first institution [Page 36] 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; Ʋpon 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. Ʋpon Compulsion, when persecution, or imprisonment forceth it. When some weigh­tie affairs either in Church, or Common­wealth requires it. This was Ʋriahs case 2 Sam. 11. 11. when he would not go to his own house while the Ark, and Israel, and Iudah, with his Lord Ioab 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 bosome, as for the other causes, so for samenesse of dwelling.

2. As Cohabitation followes upon marri­age, 1 Cor. 7. 3. 1 Cor. 7. 4. so Communion, which stands in three things; a communion of Bodies, a communio [...] of helps, and a communion of joyes. 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 adulterie 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. Doe it by rule, and with Prayer, as Isaac and Hannah did. They mus [...] [Page 37] 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 Pilats 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 Isaack and Rebeckah, who sported together, and as Solomon gives Gen. 26. 8. Prov. 5. 18, 19. in rule; Rejoyce with the wife of thy youth. Oh how happy a foundation of Gods 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 begins, still with infe­riours. Amor de­scendit, offi­cium ascen­dit. Love descends, but dutie 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. [Page 38] 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 au­thoritie. Object. Whatsoever thou permittest will some women say, I will do it. Sol. Nay, saith God, Thy desire shall be subiect 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 her self 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 her self; 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 lawfull, and honest. Eph. 5. 22.

In general, she must submit to her husbands 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 wayes. 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 dutie which depend upon these thus;

1. They must answer their husbands wills. [Page 39] Their questions must not be, Whose will shall be done: for God saith, Thy desires shal Gen. 3. be subject.

Object. But what if the wils of their husbands be wicked.

Sol. Then whether it be better to obey God or him judge you. But in all domesticall 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 husbands wise­doms 2 Kings 4. 22. Gen. 16. 6. as the Shunamite, and Sarah who took directions from their husbands.

Object. But shall not the wife imploy her know­ledge and discretion for the good of the Fa­mily.

Sol. Yes, yet with submission to him as head. As when two strings are stroke upon a Lute, the sound is attributed to the lowdest: so must the wife take and use direction to the honour of her husband.

Object. But you will say, some wives are wiser then their husbands.

Sol. In truth so most of them are unhappie to think, and sometimes it is true; yet the best part of their wisdome is imployed in using it for their Husbands 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 [Page 40] no secret, but speaks of that which was in every bodies 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 Chirurgions 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 husbands na­tural dispositions which are without sinne. So Rebeckah provided savoury meat forher Gen. old husband, such as he loved: as a looking glass she shewed the countenance of her husbands nature as it was.

4. They must answer their husbands 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 then Jobs wife was to him in mi­serie.

I remember a sad storie upon mine own Note. knowledge An honest Christian man had a wife, worldly, and distrustfull; and he being much in good exercises, morning and even­ing in his Family, she would disturb him, and go about ratling her keyes, or making some other noise to hinder him, pretending that his time spent that way might be imployed 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 her self; yet before she died, she confessed [Page 41] 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 Soveraigntie.

So Evah was called Isha, of Ish: and Solo­mons 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 foure enemies in some womens 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 warie of offending your Husbands; Doe as their hearts may rest in you; and car­rie 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 husbands goods?

Answ. I reade three cases in which they may; Where it tends to keep from sinne, and to preserve their Husbands 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 Pie­tie, and Mercie, and will suffer nothing to be done, either by way of Honorarie, or reliefe: this was Iohanna the wife of Chu­sa's case. Luke 8. 3.

Yet must it be to honour her Husband, not her self: and so frugally, and wisely, that the Husbands 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 Subiection, 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 dayes of their lives. The fruits of it are these that follow.

1. He must account her his yoak-fellow, 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.

[Page 44] 6. He must provide necessaries for her ac­cording to, but not above, his means, as God saith, Thou shalt not diminish her food, rayment, Exod. 21. 10, 11. and the recompence of her virginitie.

7. He must bear with her infirmities: not sinnefull, 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 Rachels barrenness, and Elkanah, who would not love Hannah the wors 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 husbands love. This will encourage them to undergo joynt 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 sowre 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 houshold government, when she is wilfully shortned in necessaries; and when she is ill reward­ed with blowes. Christ is an absolute Lord, Prov. 31. 27 as well as an husband, and so may correct his Spouse; but we are onely 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 pietie, helps to societie, 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 Kit­ching.

Besides they are heirs together with their Gal. 2. husbands of the Grace of life. This is the dignitie of that sexe, that neither male nor female are lookt 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 hus­bands 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 paire in this building of God are Couplings, and they are

• 1. Children,
• and
• 2. Parents.

1. Children next to their duties to God are bound to doe their duties to their Pa­rents. These stand,

• 1. In Reverence.
• 2. In Obedience.
• 3. In Thankfulness:

1. They owe 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 reverent 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 soonest are despised thorough their own indulgence. Next, they must testifie this their reverence five wayes.

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 goe Sir; and Solomon, Aske on my mother.

[Page 47] 2. By humble craving their blessings. Though they have no prophetical blessings, as Isaack had for Iacob and Esau; yet God Exod. 20. saith, Honour thy Parents, that thou maist 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 baring to them (as signs of civil honour.) Thus Ioseph though a mightie Prince, and his father in want, yet Gen. 48. 12 1 Kings 2. 19. bowes 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 avoyded 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 sonne many yeares 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 [Page 48] 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 unnaturalnesse, and drowned them together.

2. They owe 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 patient holding out to the end, as Isaack 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 shewed 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 Isaack, 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 reade of Hating father and mother; and ye see the best pattern Christ, who checked his mother, and obeyed not against the houre 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 honor, 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 dutie of helping them; but the dutie of Coha­bitation, when they have a wife of their own; and the duties of administring their houshold affairs, when they have Families of their own to provide for.

3. They owe thankfulnesse 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 helplesse. Thus did Christ, David, and Ioseph. 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 [Page 50] Luther. A good Father had put over his state to his sons in Germany, reserving onely 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 leaped 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 unthankfull children.

Secondly, In praying for them. If for all that are in authoritie, 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 Iacob, Esau, and Ioseph.

Oh that all children would be carefull to know these things in Gods 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.

Obiect. 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 Absalom, 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, Farewel 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 amisse▪ 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 [Page 52] must do out of love to God, and their souls, or sinne will grow. What is it then? It is a shewing too much rigour and severitie 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) then an Infidel.

Secondly, when they burthen 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 Ionathan, that he kept from his meat.

Thirdly, When they vex them with re­proachful words for what they cannot help; as when Saul called his sonne, The sonne of a 1 Sam. 20. 30. perverse rebellious woman. The fault was Sauls own, and not his sons if he married such a woman.

Fourthly, when they rage them with un­deserved blowes. Saul took up a javelin to throw at Ionathan, and (saith the Text,) He 1 Sam. 20. 33, 34. rose from the table in fierce wrath. If Parents thus provoke their children to wrath, they Col. 3. 21. will be discouraged either by dejectednesse, or by fearfulnesse, or by desperate stubborn­nesse.

2. They must bring up their children in Nurture, and this is a framing of them like [...]. men and women. It includeth four things.

• [Page 53]1. Learning.
• 2. Mann [...]rs.
• 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 Nebuchadnezzar for Daniel: how much more must Christians that know better. The blessed Virgin, though she were poore, would not be guiltie; there­fore Luke 4. 16. John 8. 6. we reade of her son Iesus, 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 fraight; the greater the fraight, the more skil­full had the Pilot need to be.

Object. But the poore man will say, alas, I cannot bring him up to learning.

Sol. Truely the more is the pittie, 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 then wealth.

2. They must bring them up in manners. Riches without manners, is but a Pearl in a swines snout. Therefore here lies Parents next care. If an Heathen when he saw a youth carrie himself unmannerly, beat his Cur sic in­stituis? Master, saying. Why doe you instruct him so? [Page 54] much more are Parents to bee blamed.

Quest. If you ask, wherein doe 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 antients Job. 32. 4. had done.

Secondly, in not interrupting others while they are speaking; for he that is hastie 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 yong 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 Davids 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 blesse thee. And to thank for kind­nesses, Ruth 2. 4. as Paul to Aquila and Priscilla, to whom not onely 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 [Page 55] 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 cour­tesie. Oh what a bundle of pride would this dig out of childrens hearts before it come to a grown surliness, and scorn.

3. They must bring them up to labour, either of body or of brain. Idlenesse is a poyson 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 Sampson 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 trie a child to too much were severe nicenesse, or paternal crueltie; for 1 Cor. 13 when I was a childe, I did as a childe: But yet they must know, as strength of body, and parts increaseth, they are born to labour, not to loyter.

4. They must subject them (as they doe amisse) to correction. As it is not enough to plant a Vine, except we prune and dresse 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 Sonne.

Among the Romanes none that were free Acts 22. 25. [Page 56] born might be whipt, but God correcteth every Heb. 12. 7. sonne, and so must Parents. God correcteth them in love: He is angry with nothing in them, but with their sinnes; and so should it be with Parents.

Consul Brutus executed his trayterous 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 sonnes made themselves vile, re­strained them not. Elies anger waxed luke­warm towards his sonnes, and Gods 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 sinnes. He weighs a path for his anger by weight, number, mea­sure. So should Parents. Though they cor­rect with the rod of men; yet, if sonnes 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 Pi­etie.

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 sonne, then to have a sonne unprofitable for warre: much more should a Christian say, I had rather have none then such as are use­lesse to God.

If Aulus Fulvius said, when his sonne Ego te non catilinae sed patriae genui was in Catilines conspiracie, I begat thee not for Catiline, but for thy Countrey: 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 Baptisme. To have a childe the childe of the Church by Baptisme is the glory of a Christian. He can not with truth, and glory to God think that the children of the Jewes should have a greater priviledge then the children of Christians; therefore as the first care of the Jew was for Circumcision; so his first care is for Baptisme 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 shewed him the Rod of an Almond tree, Jer. 1. 11. because it blossoms first: so God likes the dayes 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 capacitie. Train up a childe in his way, [Page 58] saith Solomon; as Iacob drave 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 sinnes of their youth will lie down with them in the dust. They are born blind. The first Adam was the Father of living ones; the second A­dam Pater vi­ventium, pa­ter aeterni­tatis, patres caecorum. the Father of Eternitie, and we are the Fathers of the blind.

Our bringing them up in Gods fear, may by Gods 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 kingdome of darknesse into the kingdome of Gods dear Sonne.

3. They must (so near as they can) make choise of the best masters for them, As Mo­ses had the chief instructer for the sciences of Egypt; so Iehoash had good Iehojadah. This (among others) is reckoned a cause of Iulians Apostacie, that he had two wicked Heathens to be his masters, Libanus and Iamblicus.

2. They must guard their Religion, and Pietie three wayes,

First by putting them under Gods protection by dayly prayer.

Secondly, By providing for them some lawfull imployment; for God annointed Saul while he was seeking his fathers Asses; David was taken from the sheepfold; and two famous Prophets, Elishah, and Amos [Page 59] 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 sonnes, and Jer. 29. 6. husbands to your daughters; and the practise of Abraham for Isaac, Manoah for Sampson, 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 kisse, to betray their childrens 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 care­lesse Parents among Christians to the shame of holy Christianitie.

SECT. 15.

THe last paire are as rafters in Gods 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 authoritie over the consciences of men: for this none must doe, and none must suffer according to Pauls 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 authoritie of his master, and it must be discovered three wayes.

1. By inward reverence, his master bearing [Page 61] the Image of Gods soveraigntie; 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 wearie servant, when he came from the field, did not refresh at his pleasure, but waited upon his masters leisure.

3. By patient bearing of rebukes though bitter, and unjust; as Peter saith, servants be subject to your masters with all fear, not one­ly 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 forbid, 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 alwayes 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 goe, he went, to another come, he came; to another, doe this, and he did it: [Page 62] 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 singlenesse of heart as in Gods sight, as good Jacob did to churlish Laban. If you ask wherein they must please them? God saith, according to the flesh in all lawfull 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 onely to the bo­dy. The servants must obey onely 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. Sit servus monosylla­bus Domino. therefore that rule is good. Let the servant speak in one syllable to his master.

Yet I shall shew 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 [Page 63] their masters, they may with humble respect clear themselves, as David did of treason, by 1 Sam. 24. 10, 11. shewing his innocencie by three signes, the lap of Sauls garment, his water pot, and speare.

Thirdly, when wholsome and good ad­vice may doe their masters good, as you see not onely in Naamans servants when they ad­vised 2 Kings 5. 13. Job 31. 13. him to follow the Prophets counsel though it seemed but mean unto him, and al­so in Job when he was in his prosperitie.

2. They may not speak in two cases. First, by private mutterings and grumblings 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 burthen of Gen. 38. 39 40. the night for his good; and Joseph obeyed both Potiphar, and the Jaylor, who looked not to any thing under his hand, so faithfull was he. This faithfulnesse stands in two things.

1. In seeking to encrease their masters good to their lawful power: for talents are Matth. 25. 27. Tit. 2. put out to the servants for the masters 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 [Page 64] thee in more? If Achans toung of gold lye before thee thou wilt not spare. God delights to say to a good servant, Thou hast been faith­full 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 alwayes 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 sick­nesse in truth not pretended: when they are to rest in the night except in extraordinarie cases; and when they are bound, according to good orders of the Family, to serve the Lord either privately with their masters, or publikely upon the Lords day.

Now thirdly, the reasons why servants [Page 65] must thus obey are these. 1. Because thus they honour Christ. They are more Christs 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 then men; for they shall receive the reward of inhe­ritance. 3. Because thereunto they are called, and heartned by Christs example, who ser­ved to the uttermost for our good.

Oh that all servants would learn to be better servants then they are or have been, according to these directions. I am sure, if they doe not, at the last they will lie down in sorrow. Oh that they would carefully studie 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 Abrahams servant, that faithful, praying and diligent man: and of Jacob when he was a servant to Laban, and of the Centurions servants, who were at such a punctual beck. Oh that they would never forget Pauls 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 Christs will.

SECT. 16.

2. MAsters must give unto their servants that which is just and equal. Masters Col. 4. 1. must make it their first care to chuse 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? Truely, so should it be with all masters. This will blesse their state as we see in Jacob, and Joseph; and the contrarie will poyson chil­dren, and all the comforts of our Families. I heartily pray, that men may be as warie to chuse them as they are to chuse sheep, and swine, and dogs, and horses, according to their races.

And having chosen them, that they would.

• 1. Give them that which is iust.
• 2. Give to them that which is equal.

1. Masters must give to them that which is just, that is▪ what is due to them by positive lawes.

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 [Page 67] 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 masters commands must be pious, possible, and proportionable. They must be pious, that is, things agreeable to Gods will: not as Sauls was to Doeg, to fall upon 1 Sam. 22. 18. 2 Sam. 13. the Lords Priests; nor as Absolons to his ser­vants to kill Amnon. They must be possible of things feazable. Therefore when Eliezer suspected the possibilitie of his doing after Abrahams command, he said, what if the wo­man will not follow me? Abraham replied, Gen. 24. 8. then 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 crueltie. 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 Catechized 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 Solomons Pro­verbs Prov. 25. 1. for their rules to follow. If masters take not this course, their servants cannot adorn the Doctrine of Christ.

[Page 68] 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 equitie of that rule, Thou shalt not muzzle the mouth of the Oxe which treadeth out the corn, and in providing due punishment for them according to Law, when they do amisse, 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. symphonie or harmonie betwixt them; but the contrary makes a fearful jarre and crie, which God hears.

2. Masters must give to their servants that which is equal, which is due by Charitie, and Christian meeknesse. For equal doth not comprehend equal honour, and equal offices of love, that is, such as the servants performe 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 dutie equally, so the master must perform his. The servant obeyes as to the Lord, the master rules as the Lord piously. The servant obeyes from the heart willingly; the master rules with a mild and fatherly affection.

Now, this equalitie comprehends foure 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 sicknesse, age, and passions. 4. To give well deserving servants more then is due to them by Cove­nant and bargain. If they be better then ser­vants, it is but equal that we be better then 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 level 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. Masters have a Master in Heaven, that is God, He is Job 3. 19. Omniscient, and it were impudencie to deal wickedly when he looks on. He is Holy and Iust, and will not wink at iniquitie, though indulgent masters will, and doe. He is Omni­potent, and able to punish all iniquitie he hates. The very thought of these things ought to make better servants, and better masters.

SECT. 17.

THus I have brought Gods 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 aske me, why doe 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 Augustines case; therefore he writes to the ministers, seniors, and the whole Citie 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, &c. 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 my selfe that my house should be better then the Ark of Noah, the house of Abraham, Isa­ack, Jacob, and of Christ. Thus may it be also with many a good man. Yea, there have been no worse men in the world, then they that have the best means of grace in the best Families.

In Adams family there was a murthering Cain; in Abrahams, a persecuting Ishmael; In [Page 71] Noahs, a scoffing Cham; in Isaacks, a profane Esau; in Davids, an undutiful Abshalom; in Mephibosheths, a faithlesse 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, then 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 briars 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 Governours of Families must doe to this end?
• 2. What either of the Governours must doe?

1. In general, all Governours of Families [Page 72] must be carefull to looke to themselves. If they shine not before the rest, but lie rotting in the dunghil of nature; ye [...]all have a den of swearers, drunkards, lyars, whoremon­gers, cheaters, and the like, in a Family. For Jeroboam will make Israel to sinne, Augustus will fill his Court with Schollars, Tyberius with dissemblers, and Julian with Apo­states.

They must care again, to be such at home as they seem to be in the assemblies of Gods people, that is, truely religious. David prayes that his people may be corner stones, and polished; so doe I pray, that all Go­vernours 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 gratious 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 Governours of a good Family must doe 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 everie day. When Joshuah saith, (I and my Family will Josh. 24. 15 serve God) he doth promise, and binde 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 ought 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, edifie, 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, Heare (O you children) I give you a good Doctrine: Prov. 4. 1. 2, 3, 4. for I was my Fathers sonne, and he taught me.

2. The master must pray (by himself, or other) both with and for his Familie. As the Patriarch's were the Princes and Priests of the Familie, so masters are chief heads; and truely without Praier they and their Fami­lies lie open to the fearful wrath of God; for he will powre out his wrath upon the Fami­lies Ier. 10. 25. that call not upo [...] his name.

Certainly, masters are bound to do what good they can for their Families; and how [Page 74] can they say so to God, when they have not praied for, and with them, which is a special means.

Quest. All the question wil 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 faithlesse, 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, Iob 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 doe it in the Evening, be­cause thieves may spoil us of our goods, bloud-suckers 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 aire may annoy us. Oh how had we need to bring Gods hedge about them by praier, an internal sleep, or any sad accident shall be the lesse unwelcome to us and ours.

2. He must care that his Family serve God on the Lords day. To carrie Gods sense distinct­ly [Page 75] I shall tender three Rules. 1. Masters must care that their housholds 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 waies.

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 Com­mandement more specially, what we are bound to do our selves, we are also bound to be a means to further others in: therefore God saith, Thou, thy sonne, thy daughter, thy Exod. 20. man-servant, thy maid-servant, and the stran­ger that is within thy gates. Equitie 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. Masters must be careful so near as they can, to bring their whole Families to the publick exercises of Religion. I mean those that are in a capacitie 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 doe 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 goe up to the House of the Lord: Let us [Page 76] goe speedily to pray before the Lord, and seek him, I will goe also.

3. Masters must have what care they can over their peoples 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 finde these blessed benefits by it; Attention to the pub­licke ministerie; 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 flock [...]s; much more of their people. Surely God lo­ved this in Job, when he said, It may be my Iob 1. sonnes have sinned, and blasphemed God in their hearts.

He must also see the orders of Gods word to be observed in it. And if there be a scof­fing Ishmael, he must out of doores with him: Psalm 101. or if such as David speaks of, he must not let them abide in his sight, so farre as he hath power to help.

If a King were to come to thy house, and there were some traitour in it, wouldst thou not discard him? how much more must thou have care to cast off presumptuous sinnefull traitours, seing God must come and dwell with thee, or else thou diest for it?

SECT. 19.

AS for the Mistresse, 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 doore, 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 snaile; not because she must be Gen. 18. slow, and sluggish as a snaile, nor because she must be fowle and sluttish, where she goes, as a snaile; not because she must dwell alone from her husband, as a snaile, but be [...]ause she carries her house upon her backe, to shew where her mind and ordinarie abode must be.

For gadding brings to harlotrie, as we see in Dinah, who by gadding came crackt home; and gadding makes idle and busie bodies, as Paul saith, Going about idlely from house to 1 Tim. 5. 13 house, and being busie bodies. What? Idle and busie too? How can that be? Idle in their own affairs, and busie in other folks matters.

Quest. But you may ask, must they immure and imprison themselves up in their houses?

Answ. No surely, they may goe abroad in foure cases. To holy meetings for the duties of Godlinesse; thus did the good Shunamite, and Hannah. To friendly meetings for vi­siting one another; so the blessed Virgine visited Elizabeth, and other neighbours visi­ted Luke 1. 39. 40, 48. her. For houshold 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 childe. And with her husband, when he shall require her, as Sarah, Rebeckah, Naomi, and the blessed Virgine did. Yet must they not be from home idly, or frequently.

2. She must govern the house in her place, as Paul saith, Ʋnworthy are they to have good 1 Tim. 5. 14 wives, and worthy to be punished with worse, who deprive them of all Houshold government, and use them onely as servants and drudges.

Quest. If I be asked, how I would have her go­vern?

Answ. I answer from the Scriptures, By exerci­sing her self in some profitable imployment, as seeking wooll and flaxe, and labouring cheer­fully Prov. 31. 13, 14. with her hands, being like a Merchants ship that fetcheth her food from a farre: By ap­pointing her maids work and overseeing them in it. For if Hester appointed her maides re­ligious Hest. 4. 16. Prov. 31. work, surely she would not fail in the rest; and by ordering her children and ser­vants in wisedome, as that good House­wife Prov. 31. 26 27. did.

Oh how gloriously is Gods building fi­nished [Page 79] when it is thus ordered? It is not e­nough to provide for the bodies of them under you, but specially for their soules: therefore be vigilant to pull downe 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 almes; Acts 10. 2. there is one.

The Bereans, searched the Scriptures when Acts 17. 11 they had heard; there is another.

Eunice, Catechized her childe, there is a 2 Tim. 3. 15. third.

Christ, sung a Psalme in his Family after Matth. 26. 29. supper; there is a fourth.

Lastly, labour sincerely to keep the way R [...]m. 16. of God publikely 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.

SECT. 20.

4. LEt this building be but furnished with Gods 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 waies.

• 1. By getting goods.
• 2. By giving goods.

This may seem to be a Paradoxe; but I shall smooth it before I leave it.

1. We may get good sixe wayes.

• 1. By lending.
• 2. By borrowing.
• 3. By selling.
• 4. By buying.
• 5. By letting.
• 6. By hiring.

And if ye doe them according to Gods 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 doe, 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 lendeth, 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 propertie 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 kinde or worth: Next Commodatum, mine in possession, and thine in use for a time free­ly to be restored in the same.

This lending 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 mercenarie 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.

• [Page 82]1. What we may look for again?
• 2. What we may not look for again?
• 3. How it appears to be Christs 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 widdow to pay her debts.

Secondly An action of debt, if they can pay 2. Ream a­ctionem. it and doe not; and if there be no other re­medy; for this is one of the ends of judicature, by which Law is administred, and which is good if it be used lawfully, because the sword Rom. 13. is to defend the oppressed.

Thirdly, The like courtesie in times of Amorem & gratitudi­nem. need; this is but equal; support one another in Love; doe good one to another.

Fourthly, Love and thankfulnesse. This Paul payed 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 wisht 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 e­quitie of lending, which is onely that the Exod. 22. 14, 15. lender be no loser.

[Page 83] 3. It appears that this is Christs sense, in the word Nothing; because by this rule he doth onely oppose the Pharises, who were Luke 6. 32, 33, 35. willing to lend onely 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 sonne-ship; 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 dutie.
• 2. That lending must be free.

1. It is a dutie, because Christ saith, Lend; and we must take his word. To help you therefore in it, I shall shew 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 worlds goods of his own. This ex­cludes servants, they must not lend their ma­sters [Page 84] goods: children, they must not lend their Parents goods: Condemned persons, they must not lend confiscated goods though they were their own; unlawfull getters may not lend unlawfully gotten goods, b [...]t should restore them to the true owners. Secondly, He that hath wisedome to lend for the good of the publick body, he must lend when he hath to lend of his own.

This excludes all unthriftie persons; who are under tutours and governours, and mad­men, who want wisedom to mannage such a work.

2. Those that may lend, must not lend to those to whom they can doe no good; as to Spend-thrifts who live in wicked courses; to Gallants, who spend all upon back and bel­ly; to men not able to mannage their trades; for so they pull down a Common-wealth; 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 Lords Day in drinke and Tobacco, more then they get in the week to pay debts.

But if ye lend, ye must lend to those to whom ye may doe good, whether they be good rich, to whom you may lend out of cour­tesie; Gal. 6. 10. or good poore, to whom (if ye are able) ye must lend out of mercy, for a good man Psal. 112. 5 shewes favour and lendeth.

Obiect: If ye say, I can not lend to all.

Sol. That is true, therefore a good man lendeth, 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 dutie, If thy brother be poore, 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 lendeth, and his seed inherits the blessing: and because we may not be a means to multiply the poore, and so, lessen the givers. A little lent, many times, by Gods blessing and mans industrie, may make a giver, and keep from povertie.

4. It is also inferred necessarily that lend­ing must be free: looke for nothing, there­fore receive but thine own. Look for no­thing, therefore lend for nothing. I can­not say, but that they who have plentie of money may, not by lending, but by another contract, place out their money with those that have plentie 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 doe not as common Ʋsurers, who strive to take this excellent dutie of lending out of the world. For it takes from it three things; The Na­ture of lending which is free. The Equitie of Nullo inter­posito praetio Ex [...]d. 22. 14. 15. lending, which is onely to make the lender no loser, whereas they are gainers: and The [Page 86] Ʋse of lending; for if they can lend for gain, no man will lend freely.

Deal you better with lending, and use this dutie well which Christ requireth. In gene­ral, doe it out of true love, not self love: for others good, whether you lend to rich or poore. In particular, lending is double: Na­ked and bare, upon a word of entreatie, pro­mise, and no more Cloathed and palliated with pawnes, pledges, bonds or bils. It is not absolutely lawful in all cases to take pawnes and pledges; therefore mark the Scripture expressions, If at all thou take a Exod. 22. 26. D [...]ut. 24. 6. ve [...]. 17. Iob 24. 13. Prov. 20. 16 rayment for a pledge, you must not take the upper garment, or nether milstone, nor a wid­dowes rayment, nor a widdowes Oxe: That in Solomon, take his garment that is suretie for a stranger, and take a pledge of him for a strange woman, is not spoken of a poore borrower, but of a desperate foole that will rashly be bound for a stranger, and wickedly get mo­ney for harlotrie. But if thou do take pawns, things of necessary use are not to be with­held though they pay thee not. For rayment pawned must be delivered; and the milstones, and so any necessary instruments by which a Exod. 22. 26. living is gotten; because the life is gotten and maintained by them. Use lending 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, then I may not borrow at all.

Sol. Yes surely, else why should God command lending: thus therefore you must understand it; owe 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 base­nesse to borrow, The borrower is a servant to Prov. 22. 7. the lender, saith Solomon.

Secondly, If you owe 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 thy self saith Solomon: abate thy expenses in meat, drink, clothing, and re­freshment till thou be at libertie.

Thirdly, think often how unjust it is that thou shouldst be better in thy estate by ano­ther mans losse.

Fourthly, let that note of a godlesse man stare upon thy Conscience to affright thee, The wicked borrowes, and payes 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 [Page 88] that end it was lent thee, and restore it safely at the time appointed. This is just according to Gods Word, and thy Conscience, and will bring Gods 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 goe 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.

Enquire,

• 1. Who is meant by our Brother?
• 2. What is meant by going beyond, or defrauding?
• 3. Why you must not doe 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 [Page 89] 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 finde it in tradesmen, who mistaking brother for a friend onely, deceive poore strangers, and out of custome 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 over-reaching, cozening in bargaining one with another, as in buying, selling, letting, and hiring.

3. The reasons why ye may not doe it may be these:

First, Because God is the avenger of all such, 1 Thess. 4. 6 Qui tan­tum timet est inimicus Iustitiae. as Paul hath it. I know He that doth a dutie onely for feare, is an enemy of justice: Yet an eye to the punishment is one ingredient which must have a stroak here. And this is most true, where mans justice fails, Gods venge­ance comes in to make a supply as in the case of Ahab, Iesabel, and Naboth. Gods rules are excellent; Rob not the poore because he is poore, Prov. 22. 22, 23. for the Lord will plead their cause, and spoile the soul of them that spoyled them.

Secondly, Because there is a kind of Adul­terie 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 doe disagree, words are conceived in adul­terie: so may we say betwixt words and truth of things in bargaining, so farre as acts are [Page 90] produced without the concurrence of words and truth, they are brought forth in adul­terie.

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 ownes a com­moditie by good r [...]ght, and hath judgement to doe it. This is but equal, and so excludes thieves, 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 ordinarie, as the par­don 2 Kings 5. 20. Acts 8. of sinne, or the like, of which sale Teceliris was a great Merchant for the Pope in the daies 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 courtesie, mercy▪ time, by the common Usurers; but that which may be valued by money.

Yea, Thirdly, It must be worth the mony 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 Flie by natural worth is of more value then all dead gold; usual, and this is valued by the goodnesse of the thing, if it be not counterfeit and vitious, as Esd. 1. 22. Amos 8. 6. when wine is mixed with water, drosse with silver, chaff, and refuse with wheat: and by the rarenesse of a commoditie; in this case 2 Kings 5. 18. 25. a cab of Doves dung, and an Asses head is valu­ed above their natural or usual worth. Yet no commoditie must be made rare by our in­grossing Prov. 11. 26 and forestalling; for he that withdrawes the corn hoping for a dearer market, the poore shal 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 then a commoditie 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 losse may be repaired; otherwise the very Thuriaci made the seller sweare before the Magistrate, that he sold for no more then his commodity was worth.

Quest. But still you say, may not a man sell for more then it is worth, when he sels for time?

Answ. This selling for time undoes many a man, in making him a debter before he knowes how to pay, and embezels the state of many an heire, who flourisheth for a time, and sels his inheritance by leisure. But you must know that there is a fourefold price of commodi­ties. Pious, betwixt brother and brother; Di­scr [...]et, Dium, dis­c [...]e [...]um: [...]igi­dum aug­mentatum. betwixt man and man, Rigid, betwixt [Page 92] 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 mans 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 commoditie above its worth, or by con­cealing the faults. Not in Deeds, when they Es. 1. Amos 8. deceive in the kind, as by selling dros for silver or refuse for wheat; or in the Qualitie, as by making it seem better then 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 Quantitie, by false weights and measures, both which are alike abomi­nable to God.

Object. But then you will say, we shall never be rich.

Sol. You know not that, remember a good Proverb, that light gain makes an heavie 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 shal abound with bles­sings: but he that makes hast 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 onely buy of him that hath right to sell, whatsoever pennie­worth you may have, you must not (as near as possibly you can) buy stolne and uniustly got­ten goods.

If you doe, you doe communicate with him in sinne, 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 owne soul: Yea, if you doe, you bind your selves to losse, by Restitution, though you have paied for it. For ye must restore that which is ano­ther mans, how precious so ever it be to you, and seek your remedie of the seller. If you say you have bought it. You may also buy a­nother mans house and lands, shal you there­fore possesse them. So nor ought you to pos­sesse any things that is another mans right, howsoever it be made yours. If all the un­just persons and plunderers in these times, who without martial warrant have gotten [Page 94] 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 sinnes, nor holy orders; but a Acts 8. 18, 19. thing to be sold; and a thing worth no more then we buy it for, at least between brother and brother. Amos blames them that buy the poore Amos 2. & 8. 6. for silver, and the needi [...] for shooes. This is done when ye set small prices upon poore peoples works, and commodities, which is a crying sinne of these times; and when great prizes are set upon such commodities as the poore must buy and live upon, which is as crying a sinne 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 deare they sell, and for how little they buy. They would have it for lesse then it cost the seller, they cannot endure honest gains. But they will finde 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 doe, Solomon puls 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, [Page 95] and clipt coine, or lesse then they agree for; both are faults of the miserable wretches of this time.

SECT. 24.

3 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 propertie remaining in our selves. I say, for a price to distinguish it from lending which is free I say, the pro­pertie 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 termes.

First, that which is let must be fit for the use for which it is let. To let a fool or idle per­son to doe a wise mans businesse is unjust. To let a lame, dul, weake horse, to doe 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 readie to fall, for a sufficient one, are unjust: we doe not as we would be done unto.

Secondly, that must be lett whose use must [Page 96] be distinguished from the propertie, 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 hundered, for their labour, and charge. But if we look to most Landlords now, we shall finde such pennie 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 miscarrie not thorough 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 en­crease, but not be built by God.

SECT. 25.

4. IF there must be no defrauding in any matter, you must be Equall in hiring: and because hiring is of two sorts, I shall shew 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 Jacobs, and the labourer is wor­thie Gen. 31. 6. 39. 40. Levit. 19. 13. Deut. 42. 14, 15. James 5. 4. of his hire. You must (if he be poore) give it him without delay. The workemans hire, (If his work be done) Thou shalt not withhold till morning, saith God. If you doe, 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 fulnesse 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 Com­moditie and owner.

It was a great indignitie when the House­holder sent his servants to receive Fruites 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 thorough 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 Gods 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 lier.

Solomon saith, Cast thy bread upon the wa­ters, Eccles. 11. that is, the poore, in respect of multi­tude, and moysture by crying for bread; and after many dayes thou shalt finde it. Paul saith, Gal. 6. 7. What a man soweth he shall reape; and he that soweth bountifully, shall reap bountifully; 2 Cor. 9. 6. and Solomon again, what a man gives to the Prov. 19. 17 poore God will pay him.

Therefore, for giving, remember that speech; It is a blessed thing to give, rather then Acts 20. 35. to recieve.

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 then to be a receiver,

1. There is a giver certainly; For the Prov. 22. 2. Matth. 5. 42 rich and poore 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 hungrie; call the poore; and by ordering relievers to the best advantage of [Page 100] the poore, 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 alwaies poore, as Paul who saith, Ʋnto this houre we hun­ger; and Lazarus; or been made poore, as they 1 Cor. 4 11 Heb. 10. 34 & 11. 37. that suffered the spoiling of their goods, and wandred in sheep skinnes, and goat skinnes. All which God doth order for the exercise of the grace of liberalitie, and mercy in some; and of faith, patience, and contentment in others. Therefore be you thankfull in both; be you content: and holy in either because of God.

2. To be a giver is blessed rather then to be a receiver. Let me open this unto you and shew,

• 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 bountie, and mercie. 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 mans.

2. To be a receiver is he, that accepts as his own, what is given from a right owner; either out of bountie, as when Solomon recei­ved from the Queen of Sheba, or out of mercy, and when the poore receive from the rich.

3. To be blessed, is to be in good case or happie 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 wayes. How Psal. 128. 1. 2, 3. blessed? He shall eat the labour of his hands, happie shall he be, and it shall be well with him: his wife shall be as a fruitfull Vine. In which words you see, though he that fears God be blessed before God, yet here he speaks of a blessednesse in this world, that is, an estate that is more commodious, and comfortable, as Christ saith, Blessed are the barren in the dayes 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 poore 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 Ierusalem 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 perswade every giver to see the excellencie of this estate, and to use it well. If you ask how this may be done? I an­swer; 1. Acknowledge it a dutie to give. The whole course of nature receiveth to give. The [Page 102] 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 guiltie of murther, therefore Daniel said to that great king, Let my counsel be ac­ceptable to thee, break off thy sins by righteousnes, and thine iniquitie by mercy to the poore. Obiect. 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 tooke from the Egyptians and Luke 19. gave it to Israel; but you are Gods stewards, and may not say as Nabal, shal 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 foure things.

• 1. Who must give?
• 2. To whom wy 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 worlds goods; or they that have from hand to mouth. These must give in some cases as we see in that poore widdow, 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 [Page 103] children, servants, and all that have not a right in what is to be given. 2. They that can judge of what they doe, to doe it as a dutie. For it must be done with understanding, and con­science. Hence therefore are excluded mad men who cannot do what they do from well setled 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 stragling 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 then they shew for, therefore it is good to give to them, for it is better that ten knaves be relieved, then that one of Gods servants go emptie away.

2. Aged and Impotent persons, as that Acts 4. Deut. 15. 4. 11. 1 Tim. 5. 4. 16. Creeple 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 Christs sake dwelling in them: sometimes [Page 104] for Gods sake who created them, and will Es. 58. not have us to forsake the work of his hands: sometimes for our owne 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 huma­nitie in him from that golden rule, Do as ye would be done unto.

4. Travellers never out of their way, who wilfully have no abiding place. These surely are non of Gods receivers while they are such; and though by importunitie sometimes they get something from us, and by the negligence of Officers they hunt from us the fat of the true poore; 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 then an Infidel in that. Here then is the giver first to look, to his own. Next saith Deut. 15. 7. Paul: Do good unto al, but especially to the hous­hold of faith. Here the giver must next looke, to the faithful.

Lastly, saith God, If there be a poore man among you of one of your brethren, thou [Page 105] shalt not harden thy heart, nor shut thy hand from thy poore brother. Here the giver must in the next place look to the poore brother, yet with this exception, that greater present necessi­tie 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 Christs 2 Cor. 8. 1. 8. 2 Cor. 8. 2. 3. almners; therefore liberalitie is called The Grace of God. Ye must give richly in affection, and action, according to necessitie. Ye must give your selves 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 burthened, and grieved: for 2 Cor. 8. 15 thus you may be thieves, and murtherers to your selves 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 righteousnesse, 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. poore, that ye through his povertie might be rich.

And thus I have plainly pencilled out unto you the Lords building of a Christian Family. I have ascended from the square, to [Page 106] 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 dwel in it and have glory, and▪ you may have comfort and say,

Grace, Grace, unto it.