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
to their Servants And first If possible they can to get them that fear God He that worketh deceit saith David shall not dwell within my House and he that telleth lies shall not tarry in my sight Psal. 101. 7. Secondly But if none at the present but unbelievers can be got to do thy labour Then 1. Know that it is thy duty so to behave thy self to thy Servant that thy service may not only be for thy good but for the good of thy Servant and that both in body and soul Wherefore deal with him as to admonition as with thy Children give him the same Bread of God thou givest to them who knows but that if thou with spiritual Dilicates bringest up thy Servant but he may become thy spiritual Son in the end Prov. 29. 21. 2. Take heed thou do not turn thy Servants into slaves by over-charging them in thy work thorow thy greediness To make men serve with rigor is more like to Israels enemies than Christian Masters Exod. 1. 14. 3. Take heed thou carry not thy self to thy Servant as he of whom it is said he is such a Son of Belial that his Servants could not speak to him 1 Sam. 25. 14 15 16 17. And the Apostle bids you forbear to threaten them because you also have a Master in Heaven Ephes. 6. 9. as who should say your Servants cannot be guilty of so many miscariages against you as you are guilty of against Christ wherefore do wiâ—h and to your Servants as you would have your Master do with you 4. Take heed that thou neither circumvent him at his coming into thy service â—oâ— at his going out 1. Servants at their going into service may be beguised two wayes First By their Masters lying unto them saying their work is so small and so easie when it is indeed if not too burdensome yet far beyond what at first was said of it This is beguiling of them Secondly The other way is wheâ— Masters greedily seek to wier-draw their Servants to such wages as indeed is too little and inconsiderable for such work and labour Both these the Apostle opposeth where he saith Masters give unto your Servants that which is just just labour and just wages knowing that you also have a Master in Heaven Col. 4. 1. 2. As Servants may be circumvented at their coming into their labour so also they may be at their going out Which 〈◊〉 done by Masters that either change â—â—eir wages like heathenish Laban Gen 31. 7. or by keeping it back like thosâ— against whom God will be a swift Witâ—ess Mal. 3. 5. 3. Take heed that thou make not a gain of thy place because thou art gracious or livest conveniently for the means of Grace Servants that are truly godly they care not how cheap they serve their Masters provided they may get into godly Families or where they may be convenient for the Word But now if a Master or Mistris should take this opportunity to make a prey of their Servant this is abominable this is making a gain of Godliness and merchandize of the things of God 1 Tim. 6. 5. and of the soul of thy Brother I have heard some poor Servants say That in some carnal families they have had more liberty to God's things and more fairness of dealing than among Professors But this stinketh and as Jacob said concerning the cruelty of his two Sons so may I say of such Masters they make Religion stink before the inhabitants of the Land Gen. 34. 30. In a word learn of the Lord Jesus to carry your selves well to your Servants that your Servants also may learn something of the kindness of Christ by your deportment to them Servants are gâ—ers aswel as comers take heed that thou give them no occasion to scandal the Gospel when they are gone for what they observed thee unrighteously to do when they were with thee Then Masters carry it rightly toward their Servants when they labour both in word and life to convince them that the things of God are the One thing necessary That which Servants are commanded to do touching their fear their singleness of heart their doing what they dâ— as to the Lord and not to men the Master is commanded to do the same things unto them Ephes. 5. 6 7 8 9. The Duty of Wives But passing the Master of the Family I shall speak a Word or two to those that are under him And first to the Wife The Wife iâ— bound by the Law to her Husband so long as her Husband liveth Rom. 7. 2. Wherefore she also hath her work and place in the family as well as the rest Now there are these things considerable in the carriage of a Wife toward her Husband which she ought conscientiously to observe First That she look upon him as her head and lord The head of the woman is the man And so Sara called Abraham Lord 1 Cor. 11. 3. 1 Pet. 3. 6. Secondly She should therefore be subject to him as is fit in the Lord. The Apostle saith That the Wife should submit her self to her Husband as to the Lord 1 Pet. 3. 1. Col. 3. 18. Ephes. 5. 22. I told you before that if the husband doth walk towards his wife as becomes him he will therein be such an ordinance of God to her besides the relation of an husband that shall preach to her the carriage of Christ to his Church And now I say also that the wife if she walk with her husband as becomes her she shall preach the Obedience of the Church to her husband Therefore as the Church is subject to Christ so let the wives be to their own husbands iâ— every thing Ephes. 5. 24. Now for thy performing of this work thou must first shun these evils 1. The evil of a wandering and a goâ—soping spirit this is evil in the Church and is evil also in a wife who is the figurâ— of a Church Christ loveth to have hiâ— Spouse keep at home that is to be witâ— him in the Faith and practice of hiâ— things not ranging and medling witâ— the things of Satan no more should wives be given to wander and gossop a broad You know that Prov. 7. 11. saith She is loud and stubborn her feet abide nâ— in her house Wives should be about their own husbands business at home As the Apostlâ— saith Let them be discreet chaste keepers a home good obedient to their own husbands And why because otherwise the Word 〈◊〉 God will be blasphemed Tit. 2. 5. 2. Take heed of an idle talking oâ— brangling tongue This also is odious either in maids or wives to be like Paâ—raâ—s not bridling their tongue where 〈◊〉 the wife should know as I said before â—â—at her husband is her lord and is over â—â—r as Christ is over the Church Do you â—â—ink it is seemly for the Church to parâ—t it against her Husband is she not 〈◊〉 be silent before him and to look to his â—aws rather than
thee to have dominion over him but to be thy husband and to rule over thee 1 Tim. 2 12. 1 Cor. 1. 3 8. 3. Wherefore though in truth thou mayest have more discretion than he yeâ— thou oughtest to know that thou witâ— all that is thine is to be used as under thâ— husband even every thing Ephes. 5. 24. Take heed therefore that what thou dost goes not in thy name but his not to thy exaltation but his carrying all things so by thy dexterity and prudence that not one of thy husbands weaknesses be discovered to others by thee A vertuous woman is a crown to her husband but she that causeth shame is as rottennesâ— to his bones For then as the Wise maâ— saith She will do him good and not evil 〈◊〉 the dayes of her life Prov. 12. 4. Prov. 31. 14. 4. Therefore act and do still as being under the power and authority of thâ— husband Now touching thy carriage to thy Chiâ—â—dren and Servants Thou art a Parent and a Mistris and so thou oughtest to demean thy self And besides seeing the believing woman is a figure of the Church she ought as the Church to nourish and instruct her Children and Servants as the Church that she may answer in that particular also and truly the wife being alwayes at home she hath great advantage that way wherefore do it and the Lord prosper your proceeding Of Children to Parents There lyeth also a Duty upon Children to their Parents which they are bound both by the Law of God and nature conscientiously to observe Children obey your Parents in the Lord for this is right And again Children obey your Parents in all things for this is well-pleasing to the Lord Ephes. 6. 1. Col. 3. 20. There are these general things in which Children should shew forth that honor that is due to their Parents from them First They should alwayes count them better than themselves I observe a vile spirit among some Children and that is they are apt to look over their Parents and to have slighting scornful thoughts of them this is worse than heathenish such a one hath got just the heart of a Dog or Beast that will bite those that begot them and her that brought them forth But my Father c. is now poor and I am rich and it will be a disparagement or at least an hindrance to me to show that respect to him as otherwise I might I tell thee thou arguest like an Atheist and a Beast and standest in this full flat against the Son of God Read Mark 7. 9 10 11 12 13. Must a gift and a little of the glory of the Butterfly make thee that thou shalt â—ot do for and honour to thy Father and Mother A wise man maketh a glad Faâ—her but a foolish son despiseth his Mother Prov. 15. 20. Though thy Parents be neâ—er so low and thou thy self never so â—igh yet he is thy Father and she thy Mother and they must be in thy eye iâ— great esteem The eye that mocketh at his Father and that despiseth to obey his mother the Ravens of the valley shall pick it out and the young Eagles shall eat it Prov. 30. 17. Secondly Thou oughtest to shew thy honour to thy Parents by a willingness to help them with such necessaries and accommodations which they need If any have Nephews or Children let them learn to shew pitty at home and to requite their parents saith Paul for that is good and acceptable before God 1 Tim. 5. 4. And this rule Joseph observed to his poor Father though he himself was next the King in Egypt Gen. 47. 12. Gen. 41. 39 40 41 42 43. But mark Let them requite their Parents There are three things for which as long as thou livest thou wilt be a debter to thy Parents 1. For thy Being in this World they are they from whom immediately under God thou didst receive it 2. For their care to preserve thee when thou wast helpless and couldst neither care for nor regard thy self 3. For the pains they have taken with thee to bring thee up Until thou hast Children of thy own thou wilt not be sensible of the pains watchings fears sorrow and affliction that they have gone under to bring thee up and when thou knowest it thou wilt not easily yeeld that thou hast recompenced them for their favour to thee How often have they sustained thy hunger cloathed thy nakedness what care have they taken that thou mightest have wherewith to live and do well when they were dead and gone they possibly have spared it from their own belly back for thee and have also impoverished themselves that thou mightest live like a man All these things ought duly and like a man to be considered by thee and care ought to be taken on thy part to requite them the Scripture saith so Reason saith so and there be none but Dogs and Beasts deny it It is the duty of Parents to lay up for their Children and the duty of Children to requite their Parents Thirdly Therefore shew by all humble and son-like carriage that thou dost to this day with thy heart remember the love of thy Parents Thus much for obedience to Parents in general Again if thy Parents be godly and thou wicked as thou art if thou hast not a second work or birth from God upon thee then thou art to consider that thou art more strongly ingaged to respect and honour thy Parents not now only as a father in the flesh but as godly Parents thy Father and Mother is now made of God thy teachers and instructers in the Way of righteousness Wherfore to alude to that of Solomon O Son hearken to the law of thy Father and forsake not the law of thy Mother bind them continually upon thy heart and ty them about thy neck Prov. 6. 20 21. Now to provoke thee here to consider First That this hath been the practice alwayes of those that are and have been obedient Children yea of Christ himself to Joseph and Mary though he himself was God blessed for ever Luke 2. 51. Secondly Thou hast also the severe Judgements of God upon those that have been disobedient to awe thee As 1. Ishmael for but mocking at one good carriage of his Father and Mother was both thrust out of his Fathers Inheritance and the Kingdom of Heaven and that with God's approbation Gen. 21. 8 9 10 11 12. Gal. 4. 30. 2. Hophni and Pâ—hinehas for refusing the good counsel of their Father provoked the great God to be their enemy They hearkened not to the voice of their Father because the Lord would slay them 1 Sam. 2. 23 24 25. 3. Absolom was hanged as I may say by God himself for rebelling against his Father 2 Sam. 18. 9. Besides little dost thou know how heart-aking a consideration it is to thy Parents when they do but suppose thou mayest be damned how many prayers sighs tears are there wrung from their hearts upon
For the unbelieving Masteâ— for of them Paul speaks in the first verâ—â— of this 6. of Timothy Let as many servants saith he as be under the yoak couâ—â— their own Masters worthy of all honour thâ—â— the Word of God his Doctrine be not blasphemed Servants living with unbelieving Masters are greatly ingaged to be botâ— watchful faithful and trusty Ingaged I say 1. From the consideration of thâ— condition of their Master for he beinâ— unbelieving will have an evil eye upoâ— thee and upon thy doings and so much the more because thou professest as iâ— the case of Saul and David 1. Sam. 18 8 9 c. 2. Thou art ingaged because of thâ— profession thou makest of the Word 〈◊〉 God for by thy profession thou dost 〈◊〉 both God and his Word before thy Mâ—â—ster and he hath no other wit but to blasâ—phem them if thou behave thy self unâ—worthily Wherefore Paul bids Titâ—â— Exhort Servants to be obedient to their own Masters and to please them well in all things â—ut answering again not giving parâ—atâ—ng answers or such as are cross or proâ—oking not purloining but shewing all good â—â—delity that they may adorn the Doctrine of God our Saviour in all things Tit. 2. 9 10. That Servant who in an unbelievers â—amily doth his work before God as God's Ordinance he shall adorn the Doctrine of God if not save his Master â—y so doing but if he doth otherwise â—e shall both stumble the Unbeliever dishonour God offend the Faithful and â—â—ting guilt upon his own Soul Thirdly For the froward Master â—hough I distinguish him from the unbeâ—iever yet it is not because he may not be such but because every unbeliever â—oth not properly go under that name â—ow with this froward and peevish felâ—ow thou art to serve as faithfully for â—he time thou standest bound as with â—e most pleasant and rational Master in â—â—e world Servants saith Peter be subâ—â—â—t to your Masters with all fear not only to the good and gentle but also to the â—â—ward 1 Pet. 2. 18. And if thy peevâ—â— Master will still be froward either 〈◊〉 of spite to thy Religion or because he 〈◊〉 without reason concerning thy laboâ—â— thou to the utmost of thy power labouâ—â—ing faithfully God then reckoneth theâ—â— a sufferer for well doing as truly as 〈◊〉 thou wast called upon the stage of thâ— world before men for the matters of thâ— Faith Wherefore Peter adds this 〈◊〉 couragement to Servants to the exhoâ—â—tation he gave them before This is thaâ— worthy saith he if a man for Conscienâ— toward God endureth grief suffering wroâ—â—fully for what glory is it if when ye be buâ— feted for your faults you take it patiently but if when you do well and suffer for it 〈◊〉 take it patiently this is acceptable witâ— God 1 Pet. 2. 19 20. Wherefore be comforted concerniâ—â— thy condition with considering that Gâ—â— looks upon thee as on Jacob in the faâ—â—â—ly of Laban will right all thy wrong and recompence thee for thy faithâ—â—â— wise and godly Behaviour before 〈◊〉 the service of thy froward Master Wherefore be patient I say and abound 〈◊〉 thy faithfulness in thy place and calâ—â—g till God make a way for thy escape â—â—om this place and when thou mayest 〈◊〉 made free use it rather 1 Cor. 7. 21. Of Neighbours each to other Having thus in few words shewed you â—â—at is duty under your several Relatiâ—â—s I shall now at last speak in a word 〈◊〉 two touching Good Neighbourhood and â—â—en draw towards a conclusion Touching Neighbourhood there are â—â—ese things to be considered and praâ—â—ised if thou wilt be found in the praâ—â—ical part of Good Neighbourhood First Thou must be of a good sound â—onversation in thy own family place and â—â—â—tion shewing to all the power that the Gospel and the things of another World â—â—th in thy heart that ye may be blameâ—â— and harmless the Sons of God without â—uke in the midst of a crooked and perverse â—â—tion among whom ye shine as lights in 〈◊〉 World Phil. 2. 15 16. Secondly As persons must be of 〈◊〉 behaviour at home that will be goâ—â— neighbours so they must be full of coâ—â—tesie and charity to them that have 〈◊〉 about them Luke 10. 36 37. Right good Neighbourhood is 〈◊〉 men readily to communicate as of the spirituals so of their temporalities 〈◊〉 food raiment and help to those that haâ—â— need to be giving to the poor as thâ—â— seest them go by thee or to enquire aâ—â—ther their condition and according 〈◊〉 thy capacity to send unto them Job 3â— 15 16 17 18 19 20. Thirdly Thou must be alwayes humble and meek among them as also Graâ— and Gracious not light and frothy 〈◊〉 by thy words and carriage ministriâ— Grace to the hearers Ephes. 4. 29. Thus also Job honoured God amoâ—â— his Neighbours Job 30. 6 7 8 9 1â— 11. Fourthly Thy wisdom will be rightâ— to discountenance sin and to reproâ— thy neighbour for the same Levit. 1â— 17. denying thy self in some things 〈◊〉 〈◊〉 preventing an injury to thy Neighâ—â—ur that thou mayest please him for his â—â—ification Rom. 15. 2. Fifthly If thou wouldst be a good neighâ—â—â—r take heed of thy tongue upon two â—â—counts â—1 That thou with it give no offensive â—â—guage to thy Neighbour to the proâ—â—king of him to anger bear much put â—wrongs and say little It is an honor 〈◊〉 a man to cease from strife but every 〈◊〉 will be medling Prov. 20. 3. And aâ—â—in He loveth transgression that loveth â—ife Prov. 17. 19. And as thou shouldst take heed that â—â—ou be not be original of contention 〈◊〉 anger so also take heed that thou be 〈◊〉 an instrument to beget it between â—â—ties by a tale-bearing and gossoppingâ—it He that passeth by and medleth with 〈◊〉 belonging not to him is like one that â—â—th a Dog by the eares As coals are to â—â—ning coals and wood to fire so is a conâ—â—ious man to kindle strife Prov. 26. 17 I do observe two things very odious in many Professors the one is a 〈◊〉 strong and stiff-necked spirit that 〈◊〉 have its own way and the other iâ— great deal of tatling and talk about â—â—ligion but a very little if any thingâ— those Christian deeds that carry in 〈◊〉 the cross of a Christian in the doing 〈◊〉 of and profit to my Neighbours 1. When I say a head-strong and 〈◊〉 necked spirit I mean they are for plâ—â—sing themselves and their own fancâ—â— in things of no weight though theirâ— doing be as the very slaughter-knifâ— the weak Conscience of a Brotherâ— Neighbour Now this is base a Châ—â—stian in all such things as intrench 〈◊〉 the matters of Faith and Worship shoâ—â— be full of Self-denyal and seek to pleâ—â— others rather than themselves givâ— none offence to the Jew nor to the Greek to the Church of God not seeking their 〈◊〉 profit but the profit of many that they 〈◊〉 be saved 1 Cor. 10. 32 33. And the second is as bad
to wit 〈◊〉 Professors are great pratlers and taâ—â—ers and disputers but do little of 〈◊〉 â—hing that bespeaketh Love to the Poor â—r Self-denyal in outward things Some people think Religion is made up of words a very wide mistake Words without deeds is but a half-faced Religiâ—n Pure Religion and undefilled before God and the Father is this to visit the faâ—herless and widows in their affliction and to keep thy self unspotted from the World â—am 1. 27. Again If a Brother or a Siâ—â—er be destitute of daily food and one of you â—ay unto them depart in peace be warmed â—nd filled which are very fine words yet â—f you give them not those things that are neâ—essary to the body what doth it profit Jam. â—2 15 16. Now then before I go any further I will hear take an occasion to touch a little upon those sins that are so rife in many Professors in this day and they â—â—re Covetousness Pride and Uncleanness 〈◊〉 would speak a word to them in this place the rather because they are they which spoile both Christian Brother-â—ood and civil Neighbourhood in too â—reat a measure First for Covetousness 1. Covetousness it is all one wiâ—â— Desire he that desires covets whâ—ther the thing he desires be evil 〈◊〉 good Wherefore that which is called coveting in Exod. 20. 17. is called desire in Deut. 5. 21. As the Apostle also saith I had not known lust except the Law had said Thou shalt not covet Rom. 7. 7. that is I had not known lust to be a sin unless the Law had forbid it Wherfore though lawful desires are good 1 Cor. 12. 31. and to be commended yet Covetousness as commonly understood is to be fled from and abhorred as of the Devil 2 Covetousness or evil desire it is the first mover and giveth to every sin itâ— call as I may say both to move and act as was said before the Apostle had not known sin except the Law had said Thou shalt not desire or covet forâ— where there is no desire to sin there appears no sin 3. Therefore Covetousness carrieth in it every sin we speak of sins against thâ— second Table even as a Serpent carriâ—eth her young ones in her belly This the Scripture affirms where it saith Thou shalt not covet thy Neighbours wife nor his man-servant nor his maid-servant â—nor his Ox nor his Ass nor any thing that 〈◊〉 is thy Neighbours Exod. 20. 17. Covetousness will meddle with any thing Now there are in my mind at present these eight notes of covetousness which hinder Good Works and a Christian Conversation among men wherever they are harboured First When men to whom God hath given a comfortable livelyhood are yet not content therewith This is against the Apostle where he saith Let your conuersation be without covetousness and be content with such things as you have for he hath said I will never leave thee nor forsake thee Heb. 13. 5. Secondly It is covetousness in the Seller that puts him to say of his traffick it is better than it is that he may heighten the price of it and covetousness in the Buyer that prompts him to say worse of a thing than he thinks in his Conscience it is and that for an abatement of a reasonable price This is that which the Apostle forbids under the name of defraud 1 Cor. 6. 7 8. and that which Solomon condemns Prov. 20. 14. Thirdly It is thorow covetousness that men think much of that which goeth beside their own mouth though possibly it goeth to those that have more need than themselves and also that better deserve it than they Fourthly It argueth covetousness when men will deprive themselves and those under them of the priviledges of the Gospel for more of this world and is condemned by Christ Luk. 14. 18 19 20. Fifthly It argueth covetousness when men that have it can go by or hear of the poor and shut up their bowels and compassions from them 1 John 3. 17. Sixthly Also when men are convinced it is their duty to communicate to such and such that have need yet they defer it and if not quite forget it yet linger away the time as being loth to distribute to the necessities of those in want This is forbidden by the holy Ghost Withhold not good from them to whom it is due when it is in the power of thy hand to do it Now it is due from thee to the poor by the Commandment of God if they want and thou hast it Say not then to thy Neighbour Go and come again to morrow and I will give when thou hast it by thee Prov. 3. 27 28. Seventhly It argueth a greedy mind also when after men have cast in their minds at the first what to give they then from that will be pinching and cliping and taking away whereas the holy Ghost saith Every one as he purposeth in his heart so let him give not grudgingly nor of necessity for God loveth a chearful giver 2 Cor. 9. 7. Lastly It argueth a filthy greedy heart also when a man after he hath done any good then in his heart to repent and secretly wish that he had not so done or at least that he had not done so much this is to be weary of well-doing I speâ—â— now of communicating and carrieth in it two evils First It spoileth the work done And secondly It if entertained spoileth the heart for doing any more so The vile person shall be no more called liberal nor the Churle said to be bountiful for the liberal deviseth liberal things and by liberal things he shall stand Isa. 32. 6 8. Now then to diswade all from this poisonous Sin observe that above all sins in the New Testament this is called Idolatry Ephes. 5. 5. Col. 3. 5. And therefore God's People should be so far from being taken with it that they should be much afraid of the naming of it one among another lest it should as adultrous thoughts infect the heart by the talking of it Ephes. 5. 3. Quest. But why is Covetousness called Idolatry Answ. 1. Because it ingageth the very heart of a man in it to mind earthly things it gets our love which should be set on God and sets it upon poor empty creatures it puts our affections out of Heaven where they should be and sets them on Earth where they should not be Ezek. 33. 31. Phil. 3. 18 19. Col. 3. 1 2 3. Thus it changeth the object on which the heart should be set and setteth it on that on which it should not it makes a man forfake God The Fountain of living water and causeth him to hew to himself cisterns broken cisterns which can hold no water Jer. 2. 11 12 13. For 2. It rejecteth the care government and providence of God towards us and causeth us to make of our own care and industry a god to whom instead of God we fly continually both for the keeping that we have and for getting more This