advice, reproofs, and corrections. The rule is, Children, obey your parents in all things, Col. iii. 20. not in things sinful, but in things that are lawful and right; and even in things indifferent, which are neither forbidden nor commanded, yet if enjoined by parents, are to be observed; an instance of this we have in the Rechabites, and whose filial observance was approved of by the Lord, Jer. xxxv. 6—19.

The manner in which this obedience is to be yielded is, in the Lord, Eph. vi. 1. which may be considered as a limitation of the above rule; that it must be in things pertaining to the Lord, which are well pleasing in his sight, which make for his glory, and are done for his sake. The reason enforcing such obedience is, for it is right; it is agreeable to the law and light of nature, agreeable to reason, and is the first commandment with promise.

II. There are duties incumbent on parents with respect to their children, which are, 1. Negatively expressed; Ye fathers, provoke not your children to wrath, Eph. vi. 4. which may be done. 1. By words; by laying upon them unjust and unreasonable commands, by frequent, public, and severe chidings. 2. By deeds; as by shewing more love to one than to another; as Jacob did to Joseph. 11. The duty of parents to their children is expressed positively; But bring them up in the nurture and admonition of the Lord, Eph. vi. 4. which may relate, 1. To things civil, respecting them, that they should bring them up; that is, provide for their sustentation and support, food and raiment suitable and convenient for them, and what is honest in the sight of all men, Rom. xii. 17. 1. Tim v. 1. 8. take care of their education, the Jews have a saying, that he that does not teach his son, or cause him to be taught, some trade or business, it is all one as if he taught him to be a thief, to steal privately or rob publicly; 2. This exhortation may have respect to the training of them up in a religious way; in the external ways of God, and paths of godliness, in which they should walk; from whence they will not easily and ordinarily depart, Prov. xxii. 6. It is proper to instruct them in the necessity of faith in God and in Christ, and of the

use of prayer; and to lay before them the sinfulness of sin, and shew them what an evil thing it is, and what are the sad effects of it; to teach them their miserable estate by nature, and the way of recovery and salvation by Christ; and to teach them from childhood to read and know the holy scriptures, according to their capacity; see Deut. vi. 20.

OF THE RESPECTIVE DUTIES OF MASTERS AND SERVANTS.

THESE duties arise from a relation founded in contract, and agreement. Men are by nature, or as to their original make, alike and equal; there is no difference, of bond and free. I shall now treat,

I. Of the duties of servants to their masters. These are more largely and frequently spoken of in the epistles of the apostles; because that christian servants were impatient of the yoke of heathen masters, and had it insinuated into them, by some licentious persons and false teachers, that civil servitude was inconsistent with christian liberty, 1 Cor. vii. 21. 1 Tim. vi. 1. Tit. ii. 10. And it may be proper to consider, 1. Of whom duty is required, and to whom it is to be perform ed; Servants be obedient to them that are your masters, Ephé vi. 5. By servants are meant such of this character, male and female, men servants and maid servants, and masters also include mistresses, as well as masters, who are to be submitted to, one as another, Gen xvi. 8, 9. of whatsoever temper and disposition, whether good or ill-natured, 1 Pet. ii. 18. II. The duties to be performed by servants to their masters: which are comprehended in these general terms of subjection to them, and obedience to their lawful commands, Eph. vi. 5. Col. iii. 22. Tit. ii. 9. 1 Pet. ii. 18. They are to be had in honour and esteem, and to be spoken honourably of, and respectfully to, 1 Tim. vi. 1. Isay to my servant, Do this; and he doth it immediately, at once, Matt. viii. 9. 111. The manner in which this duty of obedience, in its several branches is, to be performed; it must be universal; in all things Col, iii. 22.

Tit. ii. 9. not in things sinful: but in all things lawful not grudgingly, nor murmuring, nor by force and constraint, but willingly, and of a ready mind. iv. The arguments enforcing such obedience are, the authority and command of God. the honour and glory of God, and of Christ, and of his gospel as concerned herein. The example of Christ, and the benefit arising to servants from their obedience, in general, what good thing they do, the same they shall receive of the Lord.

II. There are duties incumbent on masters, with respect to their servants; And ye masters do the same things unto them, Eph. vi. 9. not the same duties; but what belong to them. 1. There are some things they are to do, with respect to the moral, spiritual, and eternal good of their servants. 1. They are to set good examples to them, of temperance, sobriety, prudence, virtue, and religion. 2. They are to teach and instruct them in the knowledge of divine things, Gen. xiv. 14. 3. They are to pray with them, and for them, Josh. xxiv. 15. 4. Should allow time and leisure for religious services, to read and hear the word of God. 11. There are other duties, which relate to their temporal good. As, 1. They are to teach them the business they are put apprentices to them for. 2. To give them that which is just and equal. 3. They should pay them their just wages. 4. Obedient servants are to be encouraged, and used kindly, the apostle advises, to forbear threatening, Eph. vi. 9,

Now the argument to enforce these duties on masters, is taken from their having a Master in heaven. Happy it is when love and harmony, freedom and familiarity, subsists between masters and servants, Ruth ii. 4.

OF THE RESPECTIVE DUTIES OF MAGISTRATES AND SUBJECTS.

THE duties of subjection and obedience to magistrates, supreme and subordinate, are frequently inculcated in the sacred writing. We who are called Baptists, and by way of

reproach Anabaptists, should be careful to observe these du ties; nothing is more common with every puny writer against us, than to upbraid us with the riots and tumults at Munster in Germany; which though begun by Pædobaptists, yet because some called Anabaptists joined them, men of bad principles and scandalous characters, the whole blame was laid upon them. It becomes us to wipe off the foul aspersion, both by our declared abhorrence of it, and by our conduct.

I. It will be proper to consider, of whom the duties of subjection and obedience are required, and to whom they are to be yielded. 1. Of whom they are required: of every one that belongs to the commonwealth; Let every soul be subject to the higher powers, Rom. xiii. 1. Christ and his apostles paid tribute to Cæsar, and even Peter, whose successor the pope pretends to be, Matt. xvii. 24-27. The apostle Paul appealed to Cæsar, owned his authority, and claimed his protection, Acts xxv. 10, 11. Pliny the heathen bears witness to the christians of the second century, that they did all things in conformity to the civil laws. II. To whom these duties are to be performed. These are the higher powers; called powers because they are invested with the power of government, and have a right to exercise it; higher powers because they are set in high places, and have a supereminence over others, Rom. xiii. 1. I go on,

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II. To consider the duties both of magistrates and subjects. 1. Of magistrates: They are to make and pass such laws as are for the good of their subjects. They are to govern cording to such righteous and salutary laws. They are to discountenance and suppress impiety and irreligion: the maxim of the Roman orator is a very good one; SALUS POPULI SU. PREMALEX ESTO. 11. There are duties to be performed by subjects to magistrates. 1. To honour them, and shew reve. rence to them, Rʊm. xiii. 7. to speak respectfully of rulers. Civil magistrates are to be prayed for, 1 Tim ii. 1, 2. They are to be supported in their government, Rom. xiii. 7.

III. There are various reasons to be given, why subjection and obedience should be yielded by subjects to magistrates. 1. Because that magistracy is by the ordination and appointment of God; The powers that be, are ordained of God, Rom. xiii. 1. there are divers forms; as monarchy, which is the government of one man; aristocracy, which is the govern ment of the chief and principal persons in a nation; and democracy, which lies in the people: which is the best sort of government I will not take upon me to say; but this I will venture to assert, that the worst government is better than none at all; it is not this or that particular man nor this or that form of government, but government itself that is of God. 2. To resist them, is to resist the ordinance of God, Rom. xiii. 2. Not that magistrates are above the laws; but are to be subject to them, and are liable to the penalty of them, when broken by them. There are other reasons to be gathered from Rom. xiii.

OF GOOD WORKS IN GENERAL.

THE circumstances requisite to a good work, are, 1. That it be according to the command and will of God. 2. That it spring from love to God, 1 Tim. i. 5. 3. It must be done in faith; for what is not of faith is sin, Rum. xiv. 23. 4. It must be done to the glory of God, 1 Cor. x. 31. Now concerning these may be observed,

I. The springs and causes of them. 1. The efficient cause is God, who works in his people, both to will and to do. 2. The influential cause is the grace of God. 3. Good works, that are truly such, are owing to union to Christ, Eph. ii. 10. 4. Faith in Christ is productive of them; the heart is purified by faith in the blood of Jesus. 5. The word is a means

of making the man of God, thoroughly furnished unto all good works, 2 Tim. iii. 16. Luke viii. 15.

1. The best

II. The nature and properties of good works. of works, which are done by the best of men, and in the best manner, are but imperfect, Eccles. vii. 20. meritorious of any thing at the hand of God.

11. They are not

To merit, they