it is both quickâ—ed and bringeth forth fruit * Rom. 3. â—1 22 23 24 25. 1 Cor. 1. 30. 2 Cor. 5. â—1 * John 1. 16. Now then seeing Good Works do flow â—om Faith and seeing Faith is nourished 〈◊〉 an affirming of the Doctrine of the â—ospel c. take here these few Consiâ—rations from the Doctrine of the Gosâ—â—l for the support of thy Faith that â—ou mayest be indeed fruitful and rich 〈◊〉 Good Works First The whole Bible was given for 〈◊〉 very end that thou shouldst both believe this Doctrine and live in thâ— comfort and sweetness of it For whaâ— soever things was written afore-time wâ—â— written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. John 20. 31. Secondly That therefore every Promise in the Bible is thine to strengthen quicken and incourage thy heart in believing Thirdly Consider that there is nothing that thou dost can so please God as believing The Lord takes pleasure in thoâ— that fear him in them that hope in his meâ—cy Psal. 147. 11. They please him because they imbracâ— his Righteousness c. Fourthly Consider that all the with drawings of God from thee are not fâ—â— the weakening but for the tryal of thâ— faith and also that what-ever he suâ—fereth Satan or thy own heart to do 〈◊〉 is not to weaken Faith Job 23. 8 9 â— 1 Pet. 1. 7. Fifthly Consider that believingâ— that which will keep in thy view 〈◊〉 things of Heaven and Glory and that â—t which the Devil wil be discouraged sin weakned and thy heart quickned and sweetned Heb. 11. 27. Jam. 4. 7. 1 Pet. 5. 9. Ephes. 6. 16. Rom. 15. 13. Lastly By believing the Love of God is kept with warmth upon the heart and that this will provoke thee continually to bless God for Christ for Grace for Faith Hope and for all these things either in God or thee that doth accompany Salvation 2 Cor. 2. 14. Psal. 103. 1 2 3 4. The Doctrine of the forgiveness of sins received by Faith will make notable work in the heart of a sinner to bring forth Good Works But secondly For as much as there is body of Death and Sin in every one that hath the Grace of God in this world and because this body of death will be even opposing that which is good as the â—postle saith Rom. 7. 21. therefore take these few particulars further for the suppoâ—sing that which will hinder a fruitful life â— Keep a continual waâ—th over the wretchedness of thy own heart not to be discouraged at the sight of thy vileness but to prevent its wickedness for that will labour either to hinder thee from doing Good Works or else will hinder thee in the doing thereof for evil is present with thee for both these puâ—poses take heed then that thou do not â—â—sten to that at any time but deny though with much strugling the workings of 〈◊〉 to the contrary 2. Let this be continually before thy heart that God's eye is upon thee and seeth every secret turning of thy heart either to or from him All things are â—â—ked and bare before the eyes of Him wâ—â— whom we have to do Heb. 4. 13. 3. If thou deny to do that good whicâ— thou oughtest with what thy God 〈◊〉 given thee then consider that though◠〈◊〉 love thy soul yet he can chastise 〈◊〉 thyâ—inward man with such troubles 〈◊〉 thy life shall be restless and comfortâ—â— 2dly And can also so blow upon thy 〈◊〉 ward man that all thou gettest shâ—â— put in a Bag with holes Psal. 89. 31 â—â— 33. Hag. 1. 6. And set the case he should license but one Theef among thy Substance or one spark of Fire among thy Barns how quickly might that be spent ill and against thy will which thou shouldst have spent to God's glory and with thy will and I tell thee further that if thou want a heart to do good when thou hast about thee thou mayest want comfort in such things thy self from others when thine is taken from thee See Judg. 1. 6 7. 4. Consider that a life full of Good Works is the only way on thy part to answer the Mercy of God extended to thee God hath had mercy on thee and hath saved thee from all thy distresses God hath not stuck to give thee his Son his Spirit and the Kingdom of Heaven saith Paul I beseech you therefore by the Mercies of God that you present your bodies a living Sacrifice to God holy acceptable which is your reasonable service Rom. 12. 1. See Mat. 18. 32 33. 5. Consider that this is the way to convince all men that the Power of God's things hath taken hold of thy heart I speak to them that hold the head and say what thou wilt if thy faith be not accompanied with a holy Life thou shalt be judged a withered branch a wording professor salt without savour and as lifeless as a sounding Brass and a tinckling Cymbal Joh. 15. Mat. 5. 13. 1 Cor. 13. 1 2. For say they shew us your faith by your works for we cannot see your hearts Jam. 2. 18. But I say on the contrary if thou walk as becomes thee who art saved by Grace then thou wilt witness in every mans Conscience that thou art a good Tree now thou leavest guilt on the heart of the wicked 1 Sam. 24. 16 17. now thou takest off occasion from them that desire occasion and now thou art clear from the blood of all men 2 Cor. 11. 12. Acts 20. 26 31 32 33 34. This is the Man also that provoketh others to Good Works The ear that heareth such a man shall bless him and the eye that seeth him shall bear witness to him Surely saith David he shall never 〈◊〉 moved The Righteous shall be had in eveâ— lasting remembrance Heb. 10. 24. Job 29. 11. Psal. 112. 6. 6. Again the heart that is fullest of Good Works hath in it least room for Satans temptations and this is the meaning of Peter where he saith Be sober be vigilant that is be busying thy self in Faith and Holiness for the Devil your adversary goeth about like a roaring Lyon seeking whom he may devour 1 Pet. 5. 8. He that walketh uprightly walketh safely and they that add to Faith Vertue to Vertue Knowledge to Knowledge Temperance to Temperance Brotherly-kindness and to â—hese Charity and that abounds therein he shall neither be barren nor unfruitful he shall never fall but so an entrance shall be ministred to him abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1. 5 6 7 8 9 10. Prov. 10. 9. 7. The Man who is fullest of Good Works he is fittest to live and fittest to die I am now at any time ready to be offered up saith fruitful Paul 2 Tim. 4. 6. Whereas he that is barren he is neither fit to live nor fit to dye to dye he himself is convinced he is not fit and to live
believeth should be careful that their Works be Good This followeth from what went just before to wit That the heart of a Christian is a heart subject to bring forth weeds There is Flesh as â— well as Spirit in the best of Saints and as the Spirit of Grace will be alwayes putting forth something that is good so the Flesh will be putting forth continually that which is evil For the Flesh lusteth against the Spirit as the Spirit against the Flesh Gal. 5. 17. Now this considered is the cause why you find so often in the Scriptures so many items cautions to the Christians to look to their lives and conversations As Keep thy heart with all diligence Prov 4. 23. Watch ye stand fast in the Faith quit you like men be strong 1 Cor. 16. 13 Be not deceived God is not mocked for whatever a man soweth that shall he reap for he that soweth to the flesh shall of the flesh reap Corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting Gal. 6. 7 8. All works are not good that seem to be so It is one thing for a mans wayes to be right in his own eye and another for them to be right in God's Often that which is in high estimation with men is abomination in the sight of God Prov. 30. 12. Luke 16. 15. Seeing Corruption is not yet out oâ— our natures there is a proneness in us tâ— build upon the right foundation Wood Hay and Stubble instead of Gold and Silver and precious Stones 1 Cor. 3. 11 13 14 15. How was both David the King Nathan the Prophet and Vzza the Priest deceived touching Good Works 1 Chron. 17. 1 2 3 4. 1 Chron. 13. 9 10 11. Peter also in both his defending his Master in the Garden and in diswading of him from his sufferings though both out of love and affection to his Master was deceived touching Good Works Mat. 16. 22 23. John 18. 9 10. Many have miscarried both as to Doctrine Worship and the prosecution of each 1. For Doctrine Christ tells the Jews That they taught for the Doctrines of God the doctrines and traditions of men Mat. 15. Mark 7. As also saith the Apostle They teach things they ought not for filthy lucres sake Tit. 1. 11. 2. Also touching Worship we find how frequently men have mistaken both for time place and matter with which they worshipped 1. For time It hath been that which man hath devised not which God hath commanded 1 Kings 12. 32. They change the Ordinances saith Isaiah Isa. 24. 5. They change God's Judgments into wickedness saith Ezekiel Ezek. 5. 6. 2. For place When they should have worshipped at Jerusalem they worshipped at Bethel at Gilgal and Dan in Gardens under Poplers and Elms 1 Kings 12. 26 27 28 29. Hos. 4. 13 14 15. Isa. 65. 2 3 4 5. 3. For the matter with which they worshipped Instead of bringing according to the Commandment they brought the lame the torn and the sick they would sanctifie themselves in Gardens with Swines-flesh and Mice when they should have done it at Jerusalem with Bullucks and Lambs Isa. 66. 17. Again Touching mens prosecuting their Zeal for their Worship c. that they do think right How hot hath it been though with no reason at all Nebuchadnezzar will have his Fiery-Furnace and Darius his Lyons-Den for Nonconformists Dan. 3. 6. 6. 7 c. Again they have persecuted men even to strange Cities have laid traps and snares in every corner to intrap and to intangle their Words and if they could at any time but kill the Persons that dissented from them they would think they did God good service Acts 26. 11. Luke 11. 53 54. John 16. 1 2. But what need we look so far from home were it not that I would seal my Sayings with Truth we need look no further to affirm this position than to the Papists and their Companions How many have they in all ages hanged burned starved drowned wracked dismembred and murdered both openly and in secret and all under a pretence of God his Worship and Good Works Thus you see how both Wise men and Fools Saints and Sinners Christians and Heathens have erred in the business of Good Works Wherefore every one should be careful to see that their works be good Now then to prevent if God will miscarriage in this matter I shall propound unto you what it is for a Work to be rightly Good First A Good Work must have The Word for its authority Secondly It must as afore was said flow from Faith Thirdly It must be both rightly timed and rightly placed Fourthly It must be done Willingly chearfully c. 1. It must have the Word for its authority Zeal without knowledge is like a metled Horse without eyes or like a sword in a mad-man's hand and there is no knowledge where there is not the Word For if they reject the Word of the Lord and act not by that What Wisdom is in them saith the Prophet Jer. 8. 9. Isa. 8. 20. Wherefore see thou have the Word for what thou dost 2. As there must be the Word for the authorizing of what thou dost so there must be Faith from which it must flow as I shewed you before For whatever is not of faith is sin and without faith it is impossible to please God Now I say without the Word there is no Faith Rom. 10. 17. As without Faith there is no good let mens pretences be what they will 3. As it must have these two afore-named so also it must have first right Time and secondly right Place 1. It must be rightly timed Every work is not to be done at the same time every time not being convenient for such a work There is a time for all things and every thing is beautiful in its time Eccles 31. 11. There is a time to pray a time to hear a time to read a time to confer a time to meditate a time to do and a time to suffer Now to be hearing when we should be preaching and doing that is yeelding active obedience to that under which we ought to suffer is not good Christ was very wary that both his doings and sufferings were rightly timed John 2. 3 4. 13. 1 2. and herein we ought to follow his steps To be at plow in the field when I should be hearing the Word is not good and to be talking abroad when I should be instructing my family at home is as bad Who so keepeth the Commandment shall feel no evil thing and a wise mans heart discerneth both time and judgement Eccles. 8. 5. Good things mis-timed are fruitless unprofitable and vain 2. As things must have their right time so they must be rightly placed for the misplacing of any work is as bad as the mis-timing of it When I say things if good must be rightly placed I mean we should not give to any work more than the Word
her own fictions Why 〈◊〉 saith the Apostle ought the wife to carâ—it towards her husband Let the woman â—ith Paul learn in silence with all subjectiâ—â— but I suffer not a woman to teach or to â—urp authority over the man but to be in â—â—â—ence 1 Tim. 2. 11 12. It is an unseemly thing to see a woman 〈◊〉 much as once in all her life-time to â—â—fer to over-top her husband she ought 〈◊〉 every thing to be in subjection to him â—â—d to do all she doth as having her warâ—â—nt licence and authority from him â—nd indeed here is her glory even to be â—ider him as the Church is under Christ. â—ow she openeth her mouth in Wisdom and 〈◊〉 her tongue is the Law of kindness Pro. â—1 26. 3. Take heed of affecting immodest â—parel or a wanton gate this will be evil both abroad and at home abroad will not only give evil example but so tend to tempt to lust lasciviousnâ— and at home 't will give an offence 〈◊〉 godly Husband and be cankering to 〈◊〉 godly Children c. Wherefore as saâ— the Apostle Let womens apparel be moâ—â—â— as becometh women professing Godliness 〈◊〉 Good Works 1 Tim. 2. 10. not with bâ—â—â—dered hair or Gold or Pearls or coâ—â—â—aray And as 't is said again Whose â—â—â—dorning let it not be that outward adorniâ—â— of plaiting the hair and of wearing gold 〈◊〉 of putting on of apparel but let it be hidden man of the heart in that which not corruptible even the ornament of a mâ—â— and quiet spirit which is in the sight of Gâ—â— of great price For after this manner in a time the holy women also who trusted God adorned themselves being in subjectâ— on to their own husbands 1 Pet. 3. 3 4 5 â— But yet do not think that by the suâ—â—jection I have here menâ—â—ned that I intend women should be their husbanâ— slaves Women are their husbands yoâ— fellows their flesh and their bones aâ—◠〈◊〉 is not a man that hateth his own flesh 〈◊〉 that is bitter against it Ephes. 5. 29. Wherefore let every man love his wife as himself and the wife see that she reverence her husband Ephes. 5. 33. The wife is master next her husband and is to rule all in his absence yea in his presence she is to guide the house to bring up the Children provided she so 〈◊〉 it as the adversary have no occasion 〈◊〉 speak reproachfully 1 Tim. 5. 10 13. 〈◊〉 Who can find a vertuous woman for her price is far above Rubies A gracious woman retaineth honour and guideth her affaires with discretion Prov. 31. 10. Prov. 〈◊〉 16. Prov. 12. 4. Object But my husband is an unbeliever what shall I do Answ. If so then what I have said before lyeth upon thee with an ingagement so much the stronger For first â—â—y husband being in this condition he â—â—ll be watchful to take thy slips and inâ—mities to throw them as dirt in the â—â—e of God and thy Saviour 2. He will be apt to make the worst of 〈◊〉 one of thy words carriages and gesturâ— 3. And all this doth tend to the poâ—â—â—sing his heart with more hardness pâ—â—â—dice and opposition to his own salvâ—â—â—on Wherefore as Peter saith ye wâ—â—â— be in subjection to your own husbands 〈◊〉 if any obey not the word they may also wâ—â—â—out the word be won by the conversatiâ—â— the wives while they behold your câ—â—â— conversation coupled with fear 1 Pet. 3â—â— 2. Thy husbands salvation or damâ—â—â—tion lyeth much in thy deportmentâ—â— behaviour before him wherefore if thâ—â— be in thee any fear of God or love thy husband seek by a carriage fullâ— meekness modesty holiness and a huâ—â—ble behaviour before him to win him the love of his own salvation and thus doing how knowest thou O womâ—â— but thou shalt save thy husband 1 Cor. â— 16. Object But my husband is not only unbeliever but one very froward peevâ—â— and teasty yea so froward c. that I kâ—â— not how to speak to him or behave myâ—â— before him Answ. Indeed there are some wives â— great slavory by reason of their ungodâ—y husbands and as such should be pitâ—ed and prayed for so they should be â—o much the more watchful and circumâ—pect in all their wayes 1. Therefore be thou very faithful â—o him in all the things of this life 2. Bare with patience his unruly and â—nconverted behaviour thou art alive â—e is dead thou art principled with Grace he with Sin Now then seeâ—ng Grace is stronger than Sin and Verâ—â—e than Vice be not overcome with â—is vileness but overcome that with thy â—ertues Rom. 12. 21. 'T is a shame for â—â—ose that are gracious to be as lavishing 〈◊〉 their words c. as those that are â—raceless They that are slow to wrath â—re of great understanding but they that â—re hasty in spirit exalt folly Prov. 14. â—9 3. Thy wisdom therefore if at any â—â—e thou hast a desire to speak to thy â—â—sband for his conviction concerning â—â—y thing either good or evil it is to observe convenient times and seasons There is a time to keep silence and a 〈◊〉 to speak Eccles. 3. 7. Now for the right timing thy intenâ—â—ons Consider first his disposition and taâ—â— him when he is farthest off of those filâ—â—â— passions that are thy affliction Abigâ—â— would not speak a word to her churâ—â— husband tell his wine was gone foâ—â— him and he in a sober temper 1 Saâ— 25. 36 37. The want of this observâ—â—â—on is the cause why so much is spokâ—â— and so little effected 2. Take him at those times when 〈◊〉 hath his heart taken with thee and whâ—â— he sheweth tokens of love and deliâ—â—â— in thee Thus did Esther with the Kiâ—â— her husband and prevailed Est. 5. 3 â— and 7. 1 2. 3. Observe when convictions seizeâ— his conscience and then follow theâ— with sound and grave sayings of the Scriâ—â—tures Somewhat like to this dealt Mâ—â—noah's wife with her husband Judg. 1â—â— 22 23. Yet then 1. Let thy words be few 2. And none of them savouring of a lording it over him but speak thou still as to thy head and lord by way of intreaty and beseeching 3. And that in such a spirit of simpathy bowels of affection after his good that the manner of thy speech and behaviour in speaking may be to him an argument that thou speakest in love as being sensible of his misery and inflamed in thy soul with desire after his conversion 4. And follow thy words and behaviours with Prayers to God for his soul. 5. Still keeping thy self in a holy chaste and modest behaviour before him Object But my husband is a sot a fool and one that hath not wit enough to follow his outward imployment in the world Answ. First though all this be true yet thou must know he is thy head thy lord and thy husband 2. Therefore thou must take heed of desiring to usurp authority over him he was not made for thee that is for
whited Wall will these things be found vertues in the day of God or is this the way that thou takest to mortifie sin A high look a proud heart and the plowing of the wicked is sin Prov. 21. 4. Pride is the ring-leader of the seven abominations that the Wise man nameth Prov. 6. 16 17. and is that above all that causeth to fall into the condemnation of the Devil 1 Tim. 3. 6. Of Adultery or Uncleanness Now I come in the last place to touch a word or two of Adultery and then to draw towards a conclusion Adultery it hath its place in the heart among the rest of those filthinesses I mentioned before Mark 7. 21 22. of which sin I observe two things First That almost in every place where the Apostle layeth down a catalogue of wickednesses he layeth down Adultery Fornication and Uncleanness in the front as that in Mark 7. 21. Rom. 1. 29. 1 Cor. 6. 9. Gal. 5. 19. Ephes. 5. 3 1 Thes. 4. 3 4 5. Heb. 12. 16. Jam. 2. 11. 1 Pet. 2. 11. 2 Pet. 2. 10. From this I gather that the Sin of Uncleanness is a very predominant and master Sin easie to overtake the sinner as being one of the first that is ready to offer it self at all occasions to break the Law of God Secondly I observe that this sin is committed unawares to many even so soon as a man hath but looked upon a woman I say unto you saith Christ that whosoever looketh on a woman to lust or desire after her he hath already committed Adultery with her in his heart Mat. 5. 28. This sin of uncleanness I say is a very taking sin it is natural above all sins to mankind and as it is most natural so it wanteth not tempting occasions having objects for to look on in every corner wherefore there is need of a double and trible watchfulness in the soul against it It is better here to make a covenant with our eyes like Job Job 31. 1. than to let them wander to God's dishonour and our own discomfort There are these three things which discover a man or woman too much inclining to the uncleanness of their own heart The first is a wanton eye or an eye that doth secretly effect it self with such objects as are tickling of the heart with the thoughts of immodesty and uncleanness Isaiah calls this a wanton eye and Peter an eye full of adultery that cannot cease from sin 2 Pet. 2. 14. Isa. 3. 16. This is that also which Christ calleth an evil eye and John the lust of the flesh and of the eyes and doth defile those who are not very watchful over their own hearts Mark 7. 22. 1 John 2. 16. This wanton eye is that which the most holy Saints should take heed of because it is apt to seize upon them also When Paul bids Timothy beseech the younger women to walk as becomes the Gospel â—e bids him do it with all Purity as who should say take heed that while thou instructest them to holiness thou thy self be not corrupted with the lust of thy eye 1 Tim. 5. 1 2. Oh! how many souls in the day of God will curse the day that ever they gave way to a wanton eye 2. The second thing that discovereth one much inclining to the lusts of uncleanness it is wanton and immodest talk such as that brazen-faced Whore in the seventh of the Proverbs had or such as they in Peter who allured through the lust if the flesh through much wantonness those who were clean escaped from them who live in error 2 Pet. 2. 18. Out of the abunâ—ance of the heart the mouth speaketh wherefore if we be Saints let us take heed as of our eye so of our tongue and let not the lust of uncleanness or of adultery be once named among us named among us as becometh Saints Ephes. 5. 3. Mark let it not be once named This implies that the lusts of uncleanness are devilishly taking 〈◊〉 will both take the heart with eyes 〈◊〉 tongue Let it not be once named amoâ—â— you c. Thirdly Another thing that bespeaâ—â— a man or a woman inclining to wantonness uncleanness it is an adorninâ— themselves in light and wanton Apparâ—â— The attire of an Harlot is too frequentlâ— in our day the attire of Professors 〈◊〉 vile thing and argueth much wantonness and vileness of affections If those that give way to a wanton eye wanton words and immodest apparel be noâ— Whores c. in their hearts I know nâ—â— what to say Doth a wanton eye argue shamfacedness doth wanton talk argue chastity and doth immodest apparel with stretched-out necks naked breasts a made speech and mincing gates c. argue mortification of lusts If any say that these things may argue pride aswell as carnal lusts Weâ—â— but why are they proud is it not 〈◊〉 trick up the body And why do they 〈◊〉 pride trick up the body if it be no◠〈◊〉 provoke both themselves and others 〈◊〉 lusts God knoweth their hearts without their outsides and we know their hearts by their outsides My Friends I am hear treating of Good Works and perswading you to fly those things that are henderances to them wherefore bear with my plainness when I speak against Sin I would strike it through with every word because else it will strike us through with many sorrows 1 Tim. 6. 9 10. I do not treat of Good Works as if the doing of them would save us for we are justified by his Grace according to the hope of Eternal Life yet our sins and evil works will lay us obnoxious to the Judgements both of God and man He that walketh not uprightly according to the truth of the Gospel is like to have his peace assaulted often both by the Devil the Law Death and Hell yea and 〈◊〉 like to have God hide his face from him also for the iniquity of his covetousness Isa. 57. 17. How can he that carrieth himself basely in the sight of men think he yet weâ—â— behaveth himself in the sight of God and if so dim a light as is in man 〈◊〉 justly count thee as a transgressor 〈◊〉 shall thy sins be hid from Him whose eyâ—â— lids try the Children of men Psal. 11. 〈◊〉 'T is true Faith without works justifies us before God yet that Faith thâ— is alone will be found to leave us sinneâ— in the sight both of God and man Româ— 28. 4. 5. Jam. 2. 18. And though thâ— addest nothing to that which saveth thâ— by what thou canst do yet thy righteousness may profit the Son of man 〈◊〉 also saith the Text but if thou shalt 〈◊〉 so careless as to say what care I for beiâ—â— righteous to profit others I tell thee that the love of God is not in thee Jâ—â— 35. 18. 1 Joh 3. 17. 1 Cor. 13. 1 2 3. Walk therefore in Gods wayes and 〈◊〉 them for this is your wisdom and yâ—â— understanding in the sight of the Nâ—â—ons which
Christian Behaviour OR THE Fruits of true Christianity Shewing the Ground from whence they flow in their Godlike order in the Duty of Relations as Husbands Wives Parents Children Masters Servants c. With a Word of Direction to all Backsliders By John Bunyan a Prisoner of Hope The Earth that drinketh in the Rain that cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God But that which beareth Briers and Thorns is nigh unto cursing whose end is to be burned Heb. 6. 7 8. London Printed for F. Smith at the Elephant and Castle without Temple-Bar THE EPISTLE TO THE READER Courteous Reader HAving formerly writ some small matter touching the Doctrine of Faith as Justification by Grace through the Faith of Christs Blood c. I do here as the second to that Doctrine present thee with a few lines touching Good Works that I might as at first I shewed thee the Good and Glory of the one so now shew thee the Beauty and Excellency of the other For though we are justified Rom. 3. 24 c. freely by Grace through Christ before God yet we are justified before Men Jam. 2. 18. by our Works Nay a life of Holiness flowing from Faith in us that are saved by Grace it doth justifie that Grace before the World that justifies us before God 2 Cor. 6. 1 3. 2 Cor. 9. 12 13 1 Pet. 2. 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 first 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 discovery of Covetousness Pride and Uncleanness which are great Obstructions to a truly Gospel-Conversation 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 become them and as the Doctrine of the Grace of God calleth for However I thoughtit my duty to add this discourse to all that are past and that for these Reasons First to take away those Aspersions that the Adversaries cast upon our Doctrine Rom. 3. 8. as also in the dayes of Paul that because we preach Justification without the Works of the Law therefore they pretend we plead for loosness of life whose damnatiâ—s just Secondly Because though there be much discourse about Works in general yet a particular Discourse of them as afore 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 their God Thirdly 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 Converts for whose sakes principally this short Discourse is intended and indeed this is one reason of my brevity that the price might neither be burdensome nor the reading long and tedious Multitude of words drown the Memory and an Exhortation in few words may yet be so full that the Reader may find that in the side of a sheet which some are forced to hunt for in a whole Quire c. The Lord teach us this Wisdom Fourthly 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 become their Quality Calling When Christians stand every one in their places and do the work of their Relations then they are like the flowers in the Garden that stand and grow where the Gardner hath planted them and then they shall both honour the Garden in which they are planted and the Gardner that hath so disposed of them From the Hysop on the Wall to the Cedar in Lebanon their Fruit is their glory And seeing the stock into which we are planted is the fruitfullest stock the sap conveyed thereout the fruitfullest sap and the dresser of our souls the wisest Husbandman John 15. 1. How contrary to nature to example and expectation should we be if we should not be rich in Good Works Wherefore take heed of being painted fire wherein is no warmth and painted flowers which retain no smell and of being painted trees whereon iâ— no fruit Whoso boasteth himself oâ— a false gift is like Clouds and Wind without Rain Prov. 25. 14. Farewel The Lord be with thy Spirit thaâ— thou mayest profit for time to come J. BUNYAN Christian Behaviour OR The Fruits of true Christianity Tit. 3. 7 8. 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 you affirm constantly that they which have believed in God might be careful to maintain good Works These things are good and profitable unto men 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 thaâ— ambiguity that calleth for such a thing the general scop being this That the which have believed in God should be careâ—ful to maintain Good Works But yet to prosecute what I intenâ— with what clearness I may I shall in 〈◊〉 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 Grace wâ— should be made Heirs according to the hopâ— of Eternal Life This is a faithful saying and these things I will that thou affirm conâ—stantly Why so Why that they which have believed iâ— God might be careful to maintain Gooâ— Works The meaning is That the way to provoke others to Good Works is constantâ—ly in the evidence and demonstratioâ— of the Spirit to shew them the certainty of their 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 Secondly That every one that believeth should be careful that their