་ Also, it will help thee in the things which follow:-1. It will make thee see the need of Christ's righteousness. 2. It will make thee see the need of Christ's intercession. 3. It will make thee see thy need of Christ's advocateship. 4. It will make thee see the riches of God's patience. 5. And it will make heaven and eternal life the sweeter to thee when thou comest there. But to the question. Get more grace, for the more grace thou hast the further is thine heart set off of iniquity, the more, also, set against it, and the better able to depart from it when it cometh to thee, tempteth thee, and entreats thee for entertainment. Now the way to have more grace is to have more knowledge of Christ, and to pray more fervently in his name; also, to subject thy soul and thy lusts, with all thy power, to the authority of that grace thou hast, and to judge and condemn thyself most heartily before God, for every secret inclination that thou findest in thy flesh to sinward. and conversation, is almost quite out of doors among | thee. 1. The sight of this will make thee base in professors. But, man of God, do thou be singular thine own eyes. 2. It will give thee occasion to as to these and as to their conversation. Be not see the need and excellency of repentance. 3. It ye therefore partakers with them,' Ep. v. 7, in any of will put thee upon prayer to God for help and partheir ways, but keep thy soul diligently; for if don. 4. It will make thee weary of this world. damage happeneth to thee, thou alone must bear it. 5. It will make grace to persevere the more desirBut he that will depart from iniquity must be able in thine eyes. well fortified with faith, and patience, and the love of God; for iniquity has its beauty spots and its advantages attending on it; hence it is compared to a woman, for it allureth greatly. Zec. v. 7. Where fore, I say, he that will depart therefrom had need have faith, that being it which will help him to see beyond it, and that will shew him more in things that are invisible, that can be found in sin, were it ten thousand times more entangling than it is. 2 Co. iv. 18. He has need of patience also to hold out in this work of departing from iniquity. For, indeed, to depart from that, is to draw my mind off from that, which will follow me with continual solicitations. Samson withstood his Delilah for a while, but she got the mastery of him at the last; why so? Because he wanted patience, he grew angry and was vexed, and could withstand her solicitation no longer. Ju. xvi. 15-17. Many there be also, that can well enough be contented to shut sin out of doors for a while; but because sin has much fair speech, therefore it overcomes at last. Pr. vii. 21. For sin and iniquity will not be easily said nay; it is like her of whom you read-she has a whore's forehead, and refuses to be ashamed. Je. ii. 3. Wherefore, departing from iniquity is a work for length, as long as life shall last. A work did I say? It is a war; a continual combat; wherefore he that will adventure to set upon this work must needs be armed with faith and patience, a daily exercise he will find himself put upon by the continual attempts of iniquity to be putting forth itself. Mat. xxiv. 13. Re. iii. 10. This is called an enduring to the end, a continuing in the word of Christ, and also a keeping of the word of his patience. But what man in the world can do this whose heart is not seasoned with the love of God and the love of Christ? Therefore, he that will exercise himself in this work must be often considering of the love of God to him in Christ; for the more sense, or apprehension, a man shall have of that, the more easy and pleasant will this work be to him; yea, though the doing thereof should cost him his heart's blood. Thy loving-kindness is before mine eyes,' says David, and I have walked in thy truth.' Ps. xxvi. 3. Nothing like the sense, sight, or belief of that, to the man of God, to make him depart from iniquity. The improvement of what thou hast is that, as I may say, by which God judges how thou wouldest use, if thou hadst it, more; and according to that so shalt thou have, or not have, a farther measure. He that is faithful in that which is least is faithful, and will be so, also in much; and he that is unjust in the least, is, and will be, unjust also in much. I know Christ speaks here about the unrighteous mammon, but the same may be applied also unto the thing in hand. Lu. xvi. 10–12. ་ And if ye have not been faithful in that which is another man's, who will commit unto you that which is your own? That is a remarkable place to this purpose in the Revelation- Behold,' saith he, 'I have set before thee an open door,' that thou mayest have what thou wilt, as was also said to the improving woman of Canaan, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied. my name.' Re. iii. 8. Mat. xv. 28. A good improvement of what we have of the grace of God at present pleases God, and engages him to give us more; but an ill improvement of what we at present have will not do so. 'To him that hath,' that hath an heart to improve what he hath, to him shall be given; but to him that hath But what shall I do, I cannot depart therefrom not, from him shall be taken even that which he as I should? hath.' Mat. xxv. 24—30. Well, weigh the place and you shall find it so. Keep thine eye upon all thy shortnesses, or upon all thy failures, for that that is profitable for I know that to depart from iniquity so as is A Saviour! a required, that is, to the utmost degree of the | taking to the children of men. Redeemer! a loving, sin-pardoning Jesus! what And I would to God this were the sickness of all them that profess in this nation; for then should we soon have a new leaf turned over in most corners of this nation; then would graciousness of heart, and life, and conversation be more prized, more sought after, and better improved and practised than it is; yea, then would the throats of ungodly men be better stopt, and their mouths faster shut up, as to their reproaching of religion, than they are. A Christian man must be the object of the envy of the world; but it is better, if the will of God be so, that we be reproached for well-doing than for evil. 1 Pe. ii.; iii. If we be reproached for evil-doing, it is our shame; but if for well-doing, it is our glory. If we be reproached for our sins, God cannot vindicate us; but if we be reproached for a virtuous life, God himself is concerned, will espouse our quarrel, and, in his good time, will shew our foes our righteousness, and put them to shame and silence. Briefly, a godly life annexed to faith in Christ is so necessary, that a man that professes the name of Christ is worse than a beast without it. But thou wilt say unto me, Why do men profess the name of Christ that love not to depart from iniquity? I answer, there are many reasons for it. 1. The preaching of the gospel, and so the publication of the name of Christ, is musical and very 2. There are a generation of men that are and have been frightened with the law, and terrified with fears of perishing for their sins, but yet have not grace to leave them. Now, when the sound of the gospel shall reach such men's ears, because there is by that made public the willingness of Christ to die for sin, and of God to forgive them for his sake; therefore they presently receive and profess those notions as the only ones that can rid them from their frights and terrors, falsely resting themselves content with that faith thereof which standeth in naked knowledge; yea, liking of that faith best that will stand with their pride, covetousness, and lechery, never desiring to hear of practical holiness, because it will disturb them; wherefore they usually cast dirt at such, calling them legal preachers. 3. Here also is a design of Satan set on foot; for these carnal gospellers are his tares, the children of the wicked one; those that he hath sowed among the wheat of purpose, if possible, that that might be rooted up by beholding and learning to be vile and filthy of them. Mat. xiii. 86–43. 4. Another cause hereof is this, the hypocrites that begin to profess find as bad as themselves already in a profession of this worthy name; and, think they, these do so and so, and, therefore, so will I. 5. This comes to pass, also, through the righteous judgment of Gol, who, through the anger that he has conceived against some men for their sins, will lift them up to heaven before he casts them down to hell, that their fall may be the greater and their punishment the more intolerable. Mat. xi. 20–24. I have now done when I have read to you my text over again- And, let every one that nameth the name of Christ depart from iniquity.' CHRISTIAN BEHAVIOUR; BEING THE FRUITS OF TRUE CHRISTIANITY: TEACHING HUSBANDS, WIVES, PARENTS, CHILDREN, MASTERS, SERVANTS, ETC., HOW TO WALK SO AS TO PLEASE GOD. WITH A WORD OF DIRECTION TO ALL BACKSLIDERS. ADVERTISEMENT BY THE EDITOR. THIS valuable practical treatise, was first published as a pocket volume about the year 1674, soon after the author's final release from his long and dangerous imprisonment. It is evident from the concluding paragraph that he considered his liberty and even his life to be still in a very uncertain state; not from the infirmities of age, for he was then in the prime of life; but from the tyranny of the state church, and probably from the effects of his long incarceration in a damp, unhealthy gaol. It is the best and most scriptural guide that has ever appeared to aid us in the performance of relative duties: written with originality of thought and that peculiar and pious earnestness which so distinguishes all his works. The No one can read this book, without finding in it his own portrait truly and correctly drawn to the life. Many have been the hearers of the word in its public ministration, who have been astonished that a faithful minister has not only opened their outward conduct, but the inward recesses of their hearts—and have inquired with wonder, Where could he get such a knowledge of my heart?' usages and feelings of every part of the human family—the rich and poor-outward professors or openly profane-God fearers or God defiers-are displayed in the following pages as accurately as if the author had been present in every family upon earth, and had not only witnessed the conduct of the happy and of the miserable in every grade; but he goes within and unvails that mystery of iniquity the human heart, its secret springs, feelings, and machinations. What mysterious power could this uneducated man have possessed, thus to dive into the most subtle of all secret repositories, the human heart! Could he have left his body at times and his invisible spirit have entered all chambers, as was said of an ancient philosopher,* still time * Hermotimus of Lucian. During one of these wanderings his wife thought him dead, and his body was burnt. Whether the poor soul, thus suddenly ejected, obtained another habitation is not narrated. | would have been too short even to have transiently ponder-and relying upon the aid of the Holy the source of blessedness-the presence and smiles of God and the being conformed to his image. In proportion as we are thus transformed in our minds, we shall be able to fulfil all our duties and behaviour as becometh Christians. We dare not seek to avoid these duties because they Blessed are those who know are full of anxieties. and feel the ties of church fellowship—or the nearer union of husband and wife, that type of the mysti- | divine approbation, not to shrink from duties, but cal union of Christ and his church. Happy are to seek wisdom to fulfil them; and in this little those who piously discharge parental and filial work we have a scriptural guide to which we shall duties, that figure of the relationship which the do well to take heed. It is a peculiarly solemn Almighty, in infinite condescension, owns between legacy-the author's ardent desire is thus exhim and his fallen but renewed creatures. Vows pressed; 'Before I die [as the greatest of all the of celibacy disturb all the order and harmonies of duties he had to perform] let me provoke you to creation, and are fleshly, sensual, devilish. The faith and holiness.' Be it our duty and privilege unmarried are strangers to those delightful or to examine our conduct faithfully by those portions painful sensibilities which drive the soul to con- of holy writ, with which this treatise is beautifully tinual converse with God, either in heart-felt adorned. It was written in the prospect of sufpraises or for divine assistance to glorify him in ferings and death, and yet how serene was his the discharge of domestic duties. They who vow soul. No cloud, no doubts or fears are seen; his celibacy, fly in the face of the infinitely wise eter- legacy to us as well as to those who survived him nal, who said, 'It is not good for man to be alone.' is, 'Love one another when I am deceased.' My He sets up his puny antagonism to omnipotence. labours of love to you are limited to this world. It is true, that in the prospect of the desolations Though there I shall rest from my labours, and which were foretold by the Saviour and were about be in paradise, as through grace, I comfortably to be poured out upon Jerusalem, for the present believe; yet it is not there but here I must do distress,' the short time' Paul advised, not com- you good.' Consider what he has advanced, and manded, a temporary deviation from the order of the scriptures by which every sentence is connature-like an eclipse of the sun or moon-for a firmed, and may his concluding and fervent prayer 'short time' which no one could wish to be pro- be answered to our souls: The Lord give us longed. We are bound, in the expectation of the understanding in all things. Farewell.' 6 GEO. OFFOR. COURTEOUS READER, THE EPISTLE TO THE READER. discovery of covetousness, pride, and uncleanness, which are great obstructions to a truly gospel con I know there are many that have treated of good works in large and learned discourses; but I doubt all have not so gospelized their discourses as becomes them, and as the doctrine of the grace of God calleth for. However, I thought it my duty to add this discourse to all that are past; and that for these reasons. HAVING formerly writ some small matter touch-versation. ix. 12. 13. 1 Pe. ii. 11, 12. I have not here only in general treated of this doctrine of good works, but particularly, after some discourse about works flowing from faith, and what makes it truly and gospelly good, I discourse of them as we stand under our several relations in this world among men. As, The duty of the master of a family: Of the husband to his wife; and of hers to him: Of the duty of parents to their children; and of children to their parents: Of masters also to their servants; and of the servant again to his master: with a brief touch upon good neighbourhood; and a 1. To take away those aspersions that the adversaries cast upon our doctrine-as also in the days of Paul-that because we preach justification without the works of the law; therefore they pretend we plead for looseness of life: 'whose damnation is just.' Ro. iii. 8. 2. Because, though there be much discourse about works in general, yet a particular discourse of them, as before is touched, is too much neglected; and by this means every one too much left at uncertainties (as from them) of their several works under their particular relations; which I think is one reason of that disorder in families and places where God's people live; to their shame, and the dishonour of God. 3. Because these few books that do particularly treat thus of good works, are, I think, now so scarce, or so big, that but few have them, and few buy them, if they may be had, especially our new | garden, that stand and grow where the gardener converts, for whose sakes principally this short dis- hath planted them, and then they shall both honour course is intended; and indeed, this is one reason the garden in which they are planted, and the garof my brevity, that the price might neither be burdener that hath so disposed of them. From the densome, nor the reading long and tedious. Multi- hyssop in the wall, to the cedar in Lebanon, their tude of words drown the memory; and an exhorta- fruit is their glory. And seeing the stock into tion in few words may yet be so full, that the which we are planted, is the fruitfullest stock, the reader may find that in one side of a sheet, which sap conveyed thereout the fruitfullest sap, and the some are forced to hunt for in a whole quire, &c. dresser of our souls the wisest husbandman, Jn. xv. 1. The Lord teach us this wisdom. how contrary to nature, to example, and expectation, should we be, if we should not be rich in good works! 4. I have written this book, to shew that I bear a fellow-testimony and witness, with all that know God, of the operation that grace hath, and will have, in the heart that hath savingly received it. Lastly, I have thus written, because it is amiable and pleasant to God, when Christians keep their rank, relation, and station, doing all as becometh their quality and calling. When Christians stand every one in their places, and do the work of their relations, then they are like the flowers in the Wherefore take heed of being painted fire, wherein is no warmth; and painted flowers, which retain no smell; and of being painted trees, whereon is no fruit. 'Whoso boasteth himself of a false gift, is like clouds and wind without rain.' Pr. xxv. 14. Farewell. The Lord be with thy spirit, that thou mayest profit for time to come. J. BUNYAN. Also, where the gardener hath set them, there they * Of their relations,' related or belonging to themselves. stand, and quarrel not one with another.'-Pilgrim, part 2. -ED. Interpreter's house.-ED. CHRISTIAN BEHAVIOUR. THAT BEING JUSTIFIED BY HIS GRACE, WE SHOULD Why so? Why, That they which have believed in God, might be careful to maintain good works.' The meaning is, that the way to provoke others to good THINGS I WILL THAT THOU AFFIRM CONSTANTLY, works, is constantly—in the evidence and demon THAT THEY WHICH HAVE BELIEVED IN GOD MIGHT TITUS III. 7, 8. I SHALL not at this time discourse of every particular at large included in these words; but shall briefly fall upon those things that I judge most necessary for the people of God. Neither shall I need to make any great preamble to the words for their explication; they themselves being plain, and without that ambiguity that calleth for such a thing; the general scope being this, THAT THEY WHICH HAVE BELIEVED IN GOD SHOULD BE CAREFUL TO MAINTAIN GOOD WORKS. But yet, to prosecute what I intend, with what clearness I may, I shall in a word or two make way for what is to be the main of this book. ‘This is a faithful saying.' This; Which? Why, that which goeth before, namely, "That being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and these things I will that thou affirm constantly.' stration of the spirit-to shew them the certainty of their [these believers] being by grace made heirs. of eternal life. From this scripture, therefore, I do gather these things observable. FIRST, That good works do flow from faith. Yea, SECOND, That every one that believeth should be careful that their works be good. THIRD, That every believer should not only be careful that their works be good, and for the present do them, but should also be careful to maintain them; that is, they should carefully study to keep in a constant course of good works. FOURTH, and lastly, That the best way to provoke both ourselves and others to this work, it is to be often affirming to others the doctrine of justification by grace, and to believe it ourselves: This is a faithful saying, and these things I will,' saith Paul, that thou affirm constantly, that they which have believed in God might be careful to maintain good works.' FIRST. I begin with the first. That good works do flow from faith. This is evident divers ways. |