A learned and very usefull commentary upon the whole prophesie of Malachy,: by that late Reverend, Godly and Learned Divine, Mr. Richard Stock, sometime Rector of Alhallowes Breadstreet, London, and now according to the originall copy left by him, published for the common good. Whereunto is added, An exercitation vpon the same prophesie of Malachy / by Samuel Torshell.

VERSE VI.

A Sonne honoureth his Father, and a Servant his Ma∣ster. If then I be a Father, where is mine honour? and if I be a Master, where is my feare, sayth the Lord of Hostes unto you, O Priests, that despise my Name? and yee say, Wherein have we despi∣sed thy Name?

WEE have seen the first sinne reproved in this people, to∣gether with the arguing of it, and the evincing of them of it. The second followeth from this to the ninth verse; It is contempt and prophanation of Gods service and worship; and in it, as in the former, we have first, Gods accusation; secondly, the debating of it. And in this, first, their answer and excuse, secondly, Gods reply manifestly evicting them of it. In Gods accusation, we consider the vice he accuseth them of, secondly, the persons. In the first, the thing and the reason of it, which is first set down, then applyed. The ground is a plaine Axiome, in nature, or a rule of nature.

A Sonne honoureth his Father,] Though the handling of these duties seeme not so essentiall to this place, ayming at his own ho∣nor, rather then theirs; yet it being so necessary, and the con∣tempt so great, it shall not be amisse to stand upon it. The cohe∣rence and meaning is plaine: we must speake, first of the duty, then of party, to them: The duty is first, inward reverence, a reverent affection to them.

Children, sonnes and daughters, [Doctr.] must inwardly reverence their parents, carry reverent affections and opinions towards them. This is a speciall part of honour, to be performed to them: Solomon makes it the part of a wicked childe to de∣spise his mother, Prov. 15.20. he commands, not to despise the mother, no not when she is old. Prov. 23.22. he threatens a fear∣full

curse from God, to such. Pro. 30.17. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the val∣ly shall picke it out, and the young Eagles shall eate it. And if the King must be well thought of, Eccle. 10.20. how the pa∣rent to whom our affection naturally is more? Chams curse came in part for his unreverent thought towards his Father. Gen. 19.

Because God hath made them reverent, [Reas. 1] in that he hath com∣municated unto them part of his excellency and dignity: now then as a man cannot endure to see so much as his picture or i∣mage lightly regarded, and not set by, but cast at the heels of those, who ought to reverence it; so God who regardeth the heart and inward affection, as much or much more then the outward action, cannot abide to see any sparke of his own image despised, or any unreverent thought conceived of those, whom he hath graced with extraordinarie dignitie of excel∣lency or authoritie.

Because they ought to love them, [Reas. 2] and if they doe love them, they cannot disdaine them, nor despise them. For 1 Cor 13.5. Love disdaineth not.

Because else outward reverence is unsound, [Reas. 3] fained & counter∣feite, when the inward is wanting, as the inward is lame, may∣med and unperfect without the outward.

To teach every child to see his sinne, [Ʋse 1] even every one of us, for who can say that his heart is cleane, that hath had naturall parents living, when he had use of reason, to whom though he have given outward respect & reverence, for some sinister re∣spect, for feare, or shame, or gaine, of the rod, the world, or hope of some better portion, yet he hath had many disdainefull and despising thoughts of his parents: which if they were disliked and resisted were the lesse sinne; but not checked in them, they have proved the seed and spawn of many outward corruptions & unreverences toward them, yea of much disobedience, and dis∣honouring of them; for as the mouth speaketh of the abundance of the heart, so the eye looketh scornefully, or the tongue spea∣keth disdainfully, or the whole outward cariage is disloyall, when the heart is so corrupted: for Chams dishonouring his fa∣ther to his bretheren, rose from the disdaining of him in his heart in secret. But if it hath not broken out to this, but either grace hath subdued it, or worldly respect hath made us smother it, yet must it be put upon the account among our sinnes, when we humble our selves before the Lord for them; to get a discharge of these as well as others.

To teach every childe, [Ʋse 2] to whom God hath given that com∣fort, that he hath parents, both or one, to labour for all good, and reverent affection towards them, to honor them in his heart,

and inwardly to have all honourable estimation of them: for the Lord he lookes into the heart, and this he requires, as the other, and by all meanes labours against the contrary, and that which is condemned of God, which will make them contemne the counsells and advice of their Parents, whose persons they dis∣daine in their hearts, and take every thing from them in the worse part, and so make their whole government unprofitable unto them. Besides, the feare of Gods curse threatned, Prov. 30. as he well said, he was a sinner with a witnesse, whom the Holy Ghost gave witnesse against; so he is accursed with a wit∣nesse, whom the Holy Ghost so accurseth; for it (saith Tre∣mel.) God will condemne and bring that person to some evill end or other, who shall scorne and disdaine his Parents; for his curses are not threatnings alone, but inflictions; not denoun∣cings, but performance. This were a good caveat to be writ∣ten upon the doores of young mens and womens hearts, to ba∣nish and keepe out unreverent and scornefull thoughts of their Parents; and a sitter Posie to be written upon the walls of Pa∣rents, than the vaine inventions of Poets and Painters.

The second is outward reverence, both in word and carriage towards them.

Children, [Doctr.] sonnes and daughters must outwardly reverence their Parents, that is, in behaviour and speech, give them all reverent respect in gesture, and such titles as are due unto them. For if inward, more outward, seeing the contrary is more of∣fence to them who take notice of it, more griefe to their Pa∣rents that see and heare them. Here to belongs that, Prov. 30.11. There is a generation that curseth their father, and hath not blessed their mother; and that he speaketh of the eye, verse 17. shewes that in the whole outward man is required reverence. Hence was the blessing of Shem and Japhet, Gen. 9.23, 26, 27. Hence was the excuse of Rachel, Gen. 31.35. and the practice of Solomon, 1 King. 2.19, 20.

Besides those in the former point, this may confirme it, [Reason.] be∣cause they have their bodies, whole, and parts from them, made of their seed, framed in her wombe, nursed and nourished up by them, then ought they by the whole and parts to doe them all the reverence they possibly can.

To teach every one to see his sins past or present, [Ʋse 1] when they have beene in this marvellous defective, nay, doing the con∣trary, little reverence in gesture and speech to their Parents, short of that it should have beene; nay, often carrying disdain∣full eyes, disloyall and despightfull tongues, the sinnes of our youth in this respect to be repented of. The cause with many why they are despised, and want this outward reverence of theirs, God using this retribution, because they have done so;

yea, and when they have children of yeares to discerne such things, who see them unreverently use their Parents both in gesture and speech, both with looks and words, who teach them how to use theirs, while they let them see how they use theirs. Yea, divers Parents, (my selfe have beene an eye-witnes of some) who teach their children when they are young, not onely to disdaine others, but themselves; the father teaching the child to scoffe or miscall his mother, and delight in it; which falls out justly, that they keepe the sent of this liquor, and when they are elder, so despise and contemne them. But if now when they finde such things from theirs, it is good to call to mind their owne sinnes, and to think that they thus use me, for I have used mine the like, and yet never repented of it.

To perswade every child (as before) to labour to give them all reverence both in his word and carriage, [Ʋse 2] to thinke it little enough to reverence them with the whole and every part which they received from him. Let none thinke this is needlesse, or too much curiosity to stand upon such things; they acknow∣ledge them their Parents, (and respect them somewhat) what need all this? for this must be done, and not greater things neglected;* 1.1 and the sinnes of children in this kind are in some sort greater than those in the other of greater note: For as a man sometimes sinnes worse in a small than in a greater fault; for the greater by how much the sooner 'tis acknowledged, 'tis quick∣lier mended,; but the lesser, while 'tis counted almost none at all, is therefore worse, because we more securely lived in it. So of this particular, though disobedience and want of reverence differ in themselves, yet is unreverence thus the greater, be∣cause it is accounted as none, and men lye very secure in it. Therefore ought men to avoid it, and strive against it, both because they are forbidden, and because as a little wound neg∣lected, will fester to a great one; so this unreverence accusto∣med, will breake out to a greater contempt and disobedience; and if Christ make him culpable of sinne, that saith but Raka to his equall, and him of hell-fire, which calleth him Foole, Matth. 5.20. what shall he be worthy of that calleth his Parents so, and useth them most unreverently? And if 2 Kings 2.23, 24. Children, that mockt the Prophet, were torne with Beares, how shall such things escape a judgment? They shall not; for that of Solomon shall be true. Prov. 30.17. The outward reve∣rence must not stand in signes and words onely, but as 1 John 3.18. speaks of love: My little children, let us not love in words, neither in tongue, but in deed and in truth; So say we of this; this reverence must appeare in our actions, and this will part it selfe into obedience and subjection: for the first so much.

Children, [Doctrine.] sonnes and daughters must not onely give inward

and outward reverence in thoughts and words, but they must obey them, as Christ sheweth by his condemning of the sonne who obeyed not, Matth. 21.30. Hence are the Commande∣ments, Coll. 3.20. Children obey your Parents in all things, for this is well pleasing unto the Lord; in all lawfull things: as the like, 1 Cor. 9.22. To the weake became I as weake, that I might gaine the weake: I am made all things to all men, that I might by all meanes save some; as farre as I may lawfully, not seeking my owne profit; 1 Cor. 10.33. even as I please all men in all things, not seeking mine owne profit, but the profit of many, that they may be saved; in all lawfull things not seeking his owne profit, pre∣ferring the pleasing of them before it; the opposition being be∣twixt his and their pleasure and profit, not betwixt their pro∣fit and pleasing of God: So in this, not betweene Parents and God, but their will and their Parents; shewing that the sonne is not to obey his Father in what he will and liketh, but he is simply bound in all things, though never so dislike to him, so they be not displeasing to God. Hence is the Commandement, but with some limitation, Ephes. 6.1. Children obey your Parents in the Lord, for this is right. The Lord, when he commends the Rechabites, Jer. 35. doth shew this thing as a duty.

Because it is a thing well pleasing the Lord, [Reas. 1] Coloss. 3.20. so pleasing, as that his owne obedience is more acceptable with it; and without it he will not like of his owne at all, as appeareth, Matth. 15.5, 6. But ye say, whosoever shall say to his father or mother, it is a gift by whatsoever thou mightest be profited by me, and honour not his father or his mother, he shall be free: thus have ye made the Commandement of God of none effect by your tradition. And undoubtedly he that preferred pitty and mercy to men before sacrifice, doth much account of pie∣ty towards Parents.

Because if not in all things, but where they please, [Reas. 2] and accor∣ding to their owne will, then they preferre themselves before their Parents, & indeed obey not their father, but themselves. As they who love others from whom they looke for good, doe not love them, but themselves: so in this; therefore is it that they must endeavour to obey in all things unpleasing.

To reprove all disobedience that is found in Children of all sorts to their Parents, young and elder, and all ages. [Ʋse 1] If the Law, Deuter. 21.18, 19, 20, 21. were now in force, alas, how many Parents should long before this be bereaved of all, some of divers of their children: because not onely negligence is to be found, and omission, but in many, apparent contempts, up∣on whom the Law was to take hold. See your sinnes, and for∣sake them, O children; else know, that if the former shall not goe unpunished, lesse this; and if such punishments for that,

more for this: And know you, that if you have, or may have children, and live to that, God shall make them revenge your Parents quarrell, and contempt, to bring you to repentance, or to punish you for it; and the more securely you now contemne the admonitions of the Ministers, the more sharply shall God then punish you, and the more piercing shall it then be unto your Soules.

Let this then admonish every childe to give obedience to his fathers commandements, [Ʋse 2] whatsoever they are; not only when they are pleasing to him, but even how crosse soever they be to his liking, doing his fathers will, not his own, being affected in regard of his earthly father, as Christ was of his heavenly, John 6.38. For I came downe from heaven, not to doe my owne will, but the will of him that sent mee; and therefore was contented to breake himselfe of his owne will, rather then to crosse his fa∣thers will. Math. 26.39. so must they. To obey them in things that are pleasing and profitable unto them, liking them well e∣nough, is not so commendable, because they may be led with these respects, rather then duty or love; but in things difficult and hard, crossing their will and affections, is a double obedi∣ence, and shall receive a greater reward: Therefore endevour thus to obey them, and God in them; it is not his will of per∣mission, but of command, wherein Gods law is broken, if they be disobedient: And not so onely, but he will reject all ser∣vice done to them, when they neglect that they owe to theirs: so that he will be deafe to their prayers, contemn their service, his eyes shall be shut to their miseries; they may pray, he will not heare; stretch out long hands, he will not regard; yea cry to him, yet will he not accept: if the sighes of thy father, and teares of thy mother, come up before God, for thy rebellions towards them, thinke that thy prayers shall little be accepted of God.* 1.2 If Moses his words to God for the rebellion of Corah be∣fore God, made not onely their sacrifice unacceptable, but brought a curse upon them; think of it, and take heed of the like.

But some in this matter may doubt, and for it object and que∣stion thus.* 1.3 First, what if God commanded one thing, and mens parent another? It is answered, thou must then answer with the Apostles. Act. 5.29. We ought to obey God rather then Man; or heare from God. Mat. 15.3. why doe you also trans∣gresse the commandements of God by your tradition? for ever his command is above them and theirs: else this were to make them gods, and God, man; and were a deed of Idolatry performed unto them. Martin Luther sayd well, that in keeping of the first precept, was shewed obedience of all therest; for hereby we acknowledge God to be our God in preferring his will, before the will of any other. And

so whose will we preferre before Gods, we take them to be our god. The Apostle makes the Devill to be the Prince of this World; because men obey his will before Gods, so in this: Therefore if the question be of these two, God must first be o∣beyed.a 1.4 Honour thy father; but so, as he draw thee not from thy true father, so long acknowledge the bond of blood, as he acknowledgeth his Creator; otherwise as it is, Psal. 45. hearken, O daughter, forget thine owne people, and thy fathers house, saith St. Hierome to Furia. And his reason is,b 1.5 thou art not his of whom thou wert borne, but new borne, who hath re∣deemed thee with a great price, even his blood. And Clemens Rom. Epistola. 4. to the sayd purpose,c 1.6 Our parents are not the au∣thors, but the instruments of our life, they give not life, but are the meanes of entring it, only God is the author and fountaine of life; he is then to be preferred, and his commandement; and not as many who have excuse for things they doe, our fathers did so, or they commanded us: In things, wherein God hath neither commanded nor forbidden, it is sufficient; but where ei∣ther, there must they take notice of it, and obey him. But yet he must doe it with due respect and reverence, manifesting no contempt of their authority.

Some will demand: The magistrate commands me one thing, [unspec 2] and my parents a contrary, what must I doe, whom must I obey? It is answered, that the magistrate must be obeyed; for God hath given him a larger Commission then to them, for they themselves are subject, as their children; who neither may doe, nor command contrary to their authority, but doing so he sin∣neth, and the sonne sinneth in obeying. Againe Princes com∣mands commonly respect common good, and the good that is more common, is more excellent; a common good must not be neglected for a private; nor this preferred before it. A mans countrey is to be preferred before his parents, and the goods of it: And to obey them, were not a good thing, ford 1.7 a good thing out of its place, is not good; blood out of the veines in o∣ther vessels is hurtfull, though in his place the life consist in it. A good thing not done in his place, were better undone, yea it cannot be well done. Moreover, we must distinguish betwixt the affection and action. A man may love his parents better then the magistrate, but he must obey him rather; as he may love a good man, better then a great man, yet in many cases he is not bound to doe so much for him. The first, because God hath shewed his speciall love more to him, then them. The second,

because God hath given him a great authority of command. So 'tis in this inward affection, and outward obedience, because the bond of nature is stronger in the one, and the force of authori∣ty is greater in the other. Finally, if the things prejudice the State, they must not be obeyed; but if it doe not prejudice the publique good, and be much benefit to a private parent, so the ends of the two be regarded, & no contempt of authority shew∣ed, & a man be content to abide the penalty; A man may disobey, and prefer Parents before Magistrates without sinne to God. As in the case of Hester and Mordecah: and the Jewes and the Kings commandement.

What if my Father commands me one thing, [unspec 3] and my master the contrary, I am a servant or an apprentice, What must I doe? Answ. As before, obey thy master, for thy father hath given o∣ver his authority to him, over whom he hath no power, for his power is not subordinate to thy fathers, as a Steward, or Tutor, wherein there is reservation, but absolute: And thou art now of another regiment and corporation. But yet as before, thy affection may be more to thy Father, but thy labour and ser∣vice to thy master, thou mayst wish his good more; but thou must work for and procure the others good; for, for that end thou wast placed under his power. But if without neglect of thy masters affaires, thou may be helpfull to thy parents, standing in need of thy helpe; or by leave and consent, thou art no more free to refuse now, then before.

I am the Daughter of my Father, [unspec 4] he hath bestowed me in marriage, if the commands of husband and father crosse one an∣other: whom must I obey? undoubtedly thy husband, for the father hath given over his authority to him: And more then in the former; both thy affection and action must be more to thy husband, love him better, and obey him rather. For Gen. 2.24. is spoken comparatively, when the one must be forsaken, or in cases that so fall out that both be in question. For he cea∣seth not to be a father still, but reserveth to him as reverence, so obedience while it is not crosse, yea in some things he may chal∣lenge it that are crosse, if it be not to the prejudice of thy hus∣bands good, and greatly for his helpe; yea, and thou must o∣bey him with some hazard of thy selfe; so there be no contempt of the authority of thy husband: As in the case of Hester, which serves both for a subject and a wife. Hitherto of their o∣bedience, now of their subjection and submission; and this may consist in these things. First, for correction.

Children, [Doctr.] must submit themselves to their Parents, to be re∣buked and corrected by them. It is that which we have. Pro. 15.5. A foole despiseth his fathers instruction, but he that regar∣deth reproofe is prudent. When the Apostle maketh it a reason

for subjection to God. Hebr. 12.9, 10. it must needs hold in this: yea, the Apostles will carry it, not only when they doe it justly, and from sufficient matter, but for a wrong cause, which the tenth verse sheweth, implying thereby that this sub∣mission is required when they shall correct, of a spleene, or a humour, for their owne fancy and pleasure only without good ground or manner: may not this be seen by that of Isaac sub∣mitting himselfe to his father, to cut him at his pleasure, Gen. 22. yea of Israel to be circumcised; and of Christ to his mo∣ther. Luke 2.48, 49?

Because by this they shew wisdome, Prov. 13.1. [Reas. 1] A wise sonne heareth his fathers instruction, but a scorner heareth not rebuke; and they get and increase wisdome; Prov. 29.15. The rod and reproofe give wisedome, but a child left to himselfe, bringeth his mother to shame: for they learne to avoid the like sinnes, and to escape greater stroaks from their father. That which gets wis∣dome, must be submitted to; [Reas. 2] because by it they prevent greater destruction, and bring to salvation. They are called The way of life, Prov. 6.23. wholesome things, though bitter: To pre∣vent greater evill, and bring health, we easily submit our selves to the Physitians hand to receive.

Because they come from love, Prov. 13.24. [Reas. 3] For those men love not, or they hate in effect, under affection, those they cor∣rect not.

To reprove the stubborne and stiffe-necked children of our age, who repine at their fathers reproofe, [Ʋse 1] their hearts ready to swell against them, if they check them for their carriage, spe∣cially when they are of some few yeares, they will frowne as long as their Parents can doe: They imagine they know how to carry themselves well enough, yea, better than their Parents, and often give them word for word, or mutter and murmure marvellously against them: the cause being not onely want of grace in their owne hearts, but the omission of correction and the rod when they were younger, because they did not correct them betime. Many Parents, like Eli, neglecting the rod when they were young, cockering of them, that they get such heads when they are growne, that they will not beare the rod; and better nothing at all by their reproofes, but they live often to see their perishing, as Eli did his sonnes. Whereas if they be duely and maturely used to the rod and correction, they will be nothing so audacious, and in the end a word shall doe more with them than many stripes.

To teach children to give honour unto their Parents, [Ʋse 2] in sub∣mitting themselves to their reproofes and correction. Wisdome will make them take them from others who are farre off, when it may be doubtfull with what minde they doe it: how much

more from Parents, of whose love they cannot doubt. It is pro∣fitable saith Chrysostome, Ho. 27. ad pop. A. to have many admo∣nishers and keepers, many reprovers, is profitable; because as a beast that is hunted and set on of all sides, cannot escape: so shall not a sinne or vice, but when such as are so nigh us, who see in secret and open, it is farre better: But we could beare it if there were cause, and we had deserved it; but when they doe it without cause, as we thinke unjustly, that is it which makes us repine. First know, that the Physitian sees often more than the Patient, so doth the Parent: But if yet there be no cause, the Apostle shews yet we should submit. And we should consi∣der, as Hierome would have Salvina to judge of his reproofe, that it was ex abundantia amoris, and it is his cujus votum est, te ne∣scire, quae metuit. Besides it is more thanke worthy, when a man can, in such cases, suppresse the rising and swelling of his impatient and corrupt nature, onely for conscience of the com∣mandement: for here being some conflict betwixt his word and our will, he taketh tryall of our obedience, who hath simply commanded subjection in this kind to children, which is to bee obeyed, as that thou shalt not steale: Therefore should every one endeavour to it, and thinke it is the part of a good childe to kisse the rod that beates, as the hand that gives.

The second thing, wherein their subjection is required, and submission, is for their calling and education.

Children must submit themselves unto their Parents, [Doctrine.] to what calling they shall thinke fit to bring them up in and to. So did Samuel to his Mother, he yeelded to her, to be set apart for the service of God, and to be brought up to it. 1 Sam. 1.28. For that which she gave he performed. So David submitted himself to his father to be a shepherd, and some of his brethren souldi∣ers; So Christ was disposed of by his Parents, when he was fit to teach others; and for another manner of worke, Luke 2.46. yet he went and was subject to them, and in the same trade verse 51. and Marke 6.3. Justin Martyr thinkes so: 'twas likely, the wise∣dome of God to blind the wicked, and hide him from their eyes. Then as 1 Joh. 2.6. He that saith, he abideth in him, ought himselfe also to walke, even as hee walked: so for this parti∣cular.

Because they in all reason are far better able to judge of them, [Reas. 1] and their parts and gifts, what they are fit for, and wherein they are most like to give them most comfort, and glorifie God, and profit themselves, then they can of themselves. That same borrowed speech. Psal. 127.4, 5. As arrowes are in the hand of a mighty man, so are Children of the youth; happie is the man that hath his quiver full of them, they shall not be ashamed; but they shall speake with the enemies in the gate; seemes to insinuate

somewhat, they are as arrowes of divers heads, some fit for one marke, some for another, he hath them in his hand, and knows best which is fit for which.

Bcause they are not in their owne power, but his, [Reas. 2] while they live in his house, and government; but part of his substance: therefore the Devill smote not Jobs wife as part of himselfe, but his children, as part of his substance and temporall goods; 'tis equall then, he should have the disposition of his children, not themselves or others.

It shall appeare that he may dispose of them in Marriages, [Reas. 3] and not any other, nor themselves, which is then when they are of more yeares, and grown of greater discretion in the world, more when they are younger, and without experience.

To reprove the sinnes of many Children, [Ʋse 1] who sometime without asking consent, if denyed, doe dispose of themselves at their owne pleasure in what calling they like, as if their parents had no power over them; as if they onely knew what was fit for themselves, and their parents wanted the wit and experi∣ence they have to dispose of them for the best; the cause of many miscarrying of them, and not prospering in their profes∣sion; because they went not to it the right way, only led by their affection without judgement, not knowing what God had fitted them for; nor regarding their parents, whom God had set over them, for that purpose; whence often the curse of God is upon them, that they prosper not in such courses: or if by the indulgence of God they prosper, that their parents see not their ruine, yet when they are dead, their sinne living, not re∣pented of, they are requited often in the same kinde againe; as they did to their Parents, so their children doe to them, yea often not without them, but farre worse courses then they tooke.

The third thing wherein their subjection is required, and sub∣mission, is for their portion and childes part.

Children must submit themselves unto their parents, [Doctr.] in recei∣ving their provision and portion, and be content with that they have provided and allotted unto them; whether in their life, or at death, not being their owne carvers, nor sharing it out as they list. The Prodigall sonne amongst much evils, is noted to bee free from this, to share himselfe; but was content his fathers portion: whereas his elder brother, though free from many o∣ther evils, yet is blotted with this, Luke 15.12, 29. It is com∣mended in the sonnes of Abraham, that they in this thing sub∣mitted themselves: At least no contrary thing is manifested of them. Gen. 25.5, 6. As Adoniah is reproved for usurping the kingdome, and making his fathers will for him, not content with his portion, so is it the commendations of the rest of Davids chil∣dren,

that they were content with their portions, and never murmured that Solomon, not the eldest, but the son of Davids age, had the kingdome given him of his father, Kings 1. The rest of the Patriarkes are not recorded to be malecontent, that Joseph had a double portion among them.

Because they must thinke, [Reas. 1] they discerne better of their own e∣state, and what they are able to afford every one out of the stocke while they live, and they maintaine an honest and come∣ly state as before, and at their deaths; how that they have ga∣thered will part it selfe to them, so some portion be for God, good uses, and other thing necessary.

Because the father best knows them, and with lesse partiality then themselves, [Reas. 2] who hath beene to him the best childe, and who have more grace in them, according to which he may deale and dispose: As did Isaac to Jacob, Jacob to Joseph, a double por∣tion; all the other taynted with some grosse sinne; for their goods they may and ought to dispose of according to grace and vertue, which makes the youngest the eldest; and so, è contra.

Because they are able best to discern, [Reas. 3] who is like to doe more good to Church & Common wealth; and see in some one more hope then in another: and if he so dispose, they must be content.

To reprove al discontented children, not content with the por∣tion the father hath set out for them, [Ʋse 1] neither living nor dead, but murmuring at the dealing of his father, as if his were lesse, the other too much; as the Prodigall sonnes elder brother, or as Adoniah, making choise of his own portion; and if they have not the allowance they would have, they think they may come by it as they can, and whatsoever they get from their father, they thinke it well gotten, and but of their own; and no sin. But see what the holy Ghost sayth, Pro. 28.24. who so robbeth his father or his mother, and saith it is no transgression, the same is a com∣panion of a destroyer; making such a sonne a companion and co∣zen german to a murtherer. At his death, and in his sicknesse, if either they be privy to his will, or guesse by his affection in his health, that that will not fall to their portion; they desire to helpe to shorten his dayes, and hasten his end: he shall heare newes that they have shar'd for themselves, as Adoniah; after his death, many a sonne shewes himselfe gracelesse, telling a∣broad every where, how unkindely his father dealt with him, that his portion was so small; not remembring in the course of common society, de absentibus & mortuis nil nisi bonum, much more for parents, whose infirmities must be covered being li∣ving, more dead: neither remembring how little they deser∣ved at their fathers hands, or how unkindely they used him in respect of others, or how little hope they gave him that they

would use that well he should leave them, and by it be profi∣table to God or man, Church or Common-wealth.

To teach every child to be content with the portion his fa∣ther sets out for him, living or dead, whether more or lesse, [Ʋse 2] e∣quall or inferiour to others: imputing somewhat and not a little to his fathers wisdome, knowing his owne ability, seeing their present graces, or their future hopes; somewhat looking at home, how dutifull he hath beene in comparison of others, how little deserving, what little grace, and so lesse goods. And if his father seeme not to have dealt so equally, yet it is his duty to suspect his owne wisdome rather than his fathers, to ac∣cuse his owne demerits, yea, to cover it in every place, and e∣very way shewing himselfe contented. If Jacob see good cause to disinherit Reuben, and to passe by Simeon and Levi, and leave the Lordship to Judahs hand, yea, if he shall skip over Dan and Asher, and the rest, till he come to Joseph, from the eldest of all to the youngest, or state one, and bestow the double por∣tion on him and his, the rest must not be discontented with his distribution, but give him leave to doe with his owne as he list; honouring him thus, yea, and using his portion left thee for his honour, for increase and advantage, as the Talents; that the world may judge of the justice and uprightnesse of thy fa∣thers getting of his goods.

The fourth thing in this submission is, to be disposed of for their marriages and matching.

It is the duty of children to submit themselves to their Pa∣rents in their matches and marriages; [Doctr.] to be given and taken in marriages, this is a part of their honour, for the Scripture gives this authority to the parents to bestow them, as is proved, Deut. 7.3. 1 Cor. 7.38. yea, to break them, Exod. 22.16, 17. then must they and ought to be subject. Besides the examples of all good children who have thus submitted themselves: And ex∣empla sanctorum pro regulis sunt, ubi deest regula, vel contraria non datur; Isaac submitted to Abraham, Gen. 24.3. Jacob to Isaac, Gen. 28.1, 2. Sampson to his parents, Judg. 14.1. Rahel and Leah to their father Laban, Gen. 29.19. yea, even prophane and wicked have in some sort done it: Ismael, Gen. 21.21. She∣chem Hamors sonne, Gen. 34.3.6.

Because this is to honour them, [Reas. 1] when they thinke them wi∣ser and better able to provide for them than themselves; whose advice if they must submit themselves to for their calling and portion, more for this, when they are led commonly by the heate of affection to the liking of the person onely, when there are many other things as necessary to concurre as that; as re∣ligion, honesty of kindred, good report, equality, and such like; all which is rarely found in youth to be so duely respected,

as parents by their experience respect, and are able to discerne.

Because he may not dispose of the goods of his father without him, [Reas. 2] not sell his land, or alienate any thing from him, but as he will dispose; how then himselfe?

This reproveth those children that dispose themselves with∣out their parents consent, [Ʋse 1] prey upon their right, intangle and contract themselves, yea, and consummate marriages, they not witting, yea unwilling, or by some necessity forced to shew some willingnesse, which is the cause of so many untoward, un∣cleane, and polluted families, and prophane succession, as o∣ther times can witnesse, so too many presidents in our dayes. For as when children are compelled to match against their wills, and where they have just occasion of exception, for some sinister respect the parents have, there follows much uncleannesse and impiety: so when without the parents consent, and not of their providing, but they are their owne choosers; shewing where parents consent is wanting, there Gods blessing is away; yea, where parents consent is not, there is Gods curse; as in Esau and his posterity, in Judah taking his Hoasts daughter, Gen. 38.2. having Er and Onan, such as God would not endure to live, but slew them himselfe. Yea, that may also be seene, Gen. 6.2. in the sonnes of Seth, the Church which matched with cursed Chams seed of themselves, without parents consent, had such a wretched posterity. This thing then is reproofe-worthy, yea, damnable in children without repentance; parents are often causes of it; and that first, to some it is Gods retribution, be∣cause they so served and abused their parents: Secondly, because they give such liberty to their daughters to wander, as Dinah; and so Ezek. 23.3. their brests come to be pressed, and the teats of their virginity bruised: or else their affections by often meeting are so intangled and inflamed, as the fathers threats will not loose it, nor the mothers teares cannot quench it. It was not so, Prov. 30.18, 19. it should not be so. Hierom to Demetr. E∣pist. 8.11. would not have Virgins alone, solae sine matre: for in a flocke of Doves the Kite often will prey upon one when they are abroad; and it is a scabbed sheep that loves wandring, and leaves the fold.

Thirdly, because parents doe not take and use their right, and provide for them in due time mates fit for them, which makes them provide for themselves, not without sinne, but greatly sinning; yet the parents partakers of it, and oftentimes of much shame and griefe, as it was with Tamar, Gen. 38.26. But how∣soever, one mans sinne cannot excuse another, nor yet the pa∣rents the childs sinne, nor will not exempt them from the curse of God, when they thus match to the griefe of their parents, and the shortening of their dayes and life, by whom they recei∣ved

life, and should have their lives continued and lengthened.

To instruct children to be subject to their parents, [Ʋse 2] knowing what power they have over them to guide their choyce, that without them they may not chuse; and if they chuse for them, they cannot without great cause and just exception stray them∣selves from liking: smaller things they must endeavour to over∣come, they must not suffer themselves to be entangled by some who seeke by kind usage of them to steale away their hearts from their parents, for their daughters, to advance them; as is the man∣ner of some wretched and unconscionable men. As Usurers get their fathers inheritance from them by feeding them with mo∣ney: so they must not set their affections by fervency of society and company upon others, without parents, and where never like to give allowance. They ought to remember this is the fa∣thers right, to choose, to dispose of them, not onely in the generall, but for the particular person: But what if he be farre off, and cannot see? If he give thee liberty, duely asking it of him, he hath given his right from himselfe, as Isaac to Jacob, Gen. 28. But what if he upon some sinister respect, deferre and passe the flower of her age? I answer; then hath God ordained the Magistrate as for their punishment, so for their reliefe, who is not to be sought to but when most urgent necessity requi∣reth, when the opposition stands betwixt Marriage and bur∣ning, because that reveales the fathers fault, and bewrayes his or her infirmity. But what if he tender a match out of the Church, a Papist, or such like? Then must the Child refuse with reverence, not disposing of himselfe; for as it were sinne to yeeld, so the other is sinne to make choyce of himselfe. But what if another that is not so religious and so fervent a lover of the Truth, as is to be wished? No direct deny all is lawfull, but a wise delaying and a discreet gaining of time to sollicite God with their prayers, who hath the heart of their Parents in his hand, and to intreate them by mediation of best friends; who if they can be diverted, it is well; if not, I know no warrant a Child hath to deny his fathers choyce, (though he thinke, and it may be he might choose better) and he may looke for a bles∣sing from God, if in duty he thus submit himselfe to his Pa∣rents.

The last part of this honour is thankfulnesse, which Children must performe to their Parents.

Children must performe all thankfulnesse unto their Parents: [Doctrine.] that is, helpe them when they need, and in age, when their state and bodies are decayed; and to be eyes, and leggs, and limbs unto them, and to administer liberally according to their state and ability to them, as they did to them when they were young, and when yet they had nothing, nor knew not how

to get any thing, that this is a part of honour Christ sheweth Math. 15.4, 5, 6. some thinke that of Psal 128.3. when chil∣dren are made Olive plants, not Olives onely, and Olive bran∣ches, which was a signe of peace; so they to make peace and love betwixt their parents: but plants, such as might stand un∣der them, underprop and uphold them in their weaknesse: and thus verily have good Children honoured their parents: so did the sons of Jacob Gen. 42.1, 2. so did Joseph Gen. 47.12. so did Ruth, though but a daughter in law. To this purpose Paul for∣bids that the Church should be burthened with widowes, but their children & Nephews ought to maintain them. 1 Tim. 5.4.

Because else he should not onely be unnaturall, [Reas. 1] but unjust, when the father by his speciall care for him, and the mother by her prayers, bearing and carrying of him, watching with him; lending eyes and legs, and limbes to him, feeding and nourishing of him, deserveth it. All which they the better deserve, if they have children, with whom they have the like labour and endeavour: now justice requires to pay debt due and de∣served.

Because they had forme from them, as body, and members, and limbes, [Reas. 2] so their education, their trade, their stocke and portion, or both; whereby they are that they are, by the bles∣sing of God; reason then, they relieve and maintaine them by it, if their need require.

This reproves many gracelesse children, [Ʋse 1] who never perform any such duty unto their parents: specially if they stand in need of them indeed; but if they be base & poor, will hardly acknow∣ledge them, as thinking it their reproach and shame, not for∣getting, but disdaining the rock whereout they were hewed, the pit whereout they were taken: or if they doe releeve them, or be kind unto them; it is either because they have yet some∣what to give and bestow, which till it be gotten, they use them kindly; yea if many children, they strive which should shew most kindnesse; but once gotten, made over to them, they set them light, and turne them out; some making their parents complaine to authority against them, or if they keep them, de∣cayed, they make them drudge as servants, they set them with the Hyndes: some so gracelesse, as they complaine they are a burthen unto them, the best of them never tendering them, as they did them, nor maintaining them as they are able; neither answerable to their former condition, nor their owne present; and some driving them away, and not affording any entertain∣ment of releefe: to these and such like we apply that of Solomon, Prov. 19.26. He that wasteth his father, and chaseth away his ma∣ther, is asonne that causeth shame, and bringeth reprovach, and so esteem of them, as God hath marked them.

To teach Children to performe all thankefulnesse to their pa∣rents, [Ʋse 1] if they live to be able, and they to stand in need of them; if they be never so base, be not ashamed of them; but remem∣ber the time was, when thou wast naked and needy, and not only had nothing, but if thou hadst had all the world, couldst not have had helpe, but by them, or some in steed of them. And yet they covered thy nakednesse, were not ashamed of thy infirmities, carryed thee in their armes, and nourished thee carefully: Sup∣pose and consider, where thou hadst been, if they had neglect∣ed thee, thinke how many nights without sleepe, and dayes without rest they spent about thee, when thou wast young; or weake or sicke, see how love made all their labour light, and all their charges as it were a gaine unto them: And if thou hast any true naturall affection in thee, thou wilt thinke nothing too much for them: But feed and nourish them at thy table, with thy morsell and cup, carry and sustaine them in their weakenes and infirmitie; yea, though they should live as long, or longer in infirmities and wants, then thou wast of them; there are some birds saith Basill, who feed their dams, as long as they fed them, and carryed them, how much more Christian Children? often∣times when thy father is dead, his garment or his ring is deare to thee, this thou carriest upon thy finger, and wouldst not lose it for any thing; think how should his body, when he is living, S. Aug. de Civ. D. lib. 1. or if thou see others so esteeme them; apply it to thy selfe, and give them their whole honour; or else looke for the shortning of thy daies, and for the like recompence from thine.

His Father.] Having seene the duty, we must proceede now to the parties, to whom this duty and honour is to be per∣formed; to the father and parents, as their parents, authors of their being, or at least instruments of their being; God being Principall.

Children must performe all these duties, this honour to their parents, all their life long; nothing will free them from them, [Doctrine.] nor dispence with the neglect and omission; no greatnesse nor excellency themselves may come to, no state nor condition of theirs; neither want, infirmity, and imperfection of theirs: This is manifest by the example of Joseph, the second in the king∣dome of Aegypt, yet did not omit the least duty to his father; but performed all in their places, obedience, subjection, main∣teinance, reverence in his infirmity and weakenesse, and his own greatnesse, Gen 48.12. (& caeteris capiti) Solomon to his mo∣ther, 1 King. 2.19, 20. Christ to his parents, Luke 2.51. Hence came the curse upon Cham, pronounced by his father, and executed by God, notwithstanding what he had to say, and could hold out for his defence: his father was drunke and like

a beast, Gen. 9. But Shem and Japheth blessed who did him re∣verence: To this purpose is that of Solomon, Prov. 23.22. Hearken unto thy father that begat thee, and despise not thy mother when she is old; howsoever unworthy of it, yet thou must per∣forme it, even to thy mother weaker by nature, subject to more infirmityes; by so much more apt to despise them; more then, when the infirmitie of their sex, and the imperfections of the age are combyned together; yet we have no liberty to despise or de∣ny duty.

Because neither the greatnesse of the one, [Reas. 1] nor the weakenesse and infirmitie of the other can breake that relation which is be∣twixt childe and parents, which the Law of God being morall, hath made perpetuall unto everlasting: And the reason of this is, because as Chrisost. in Rom. 13. non principi sed principatui, that honour, obedience and subjection, is required not so much to the Prince, as to the Princedome; not to the person, as to his place: So of this, the honour is due not to the father, but his fa∣therhood; not somuch to the person of him as he is a man, and so either a bad or a good man, as to his place & office, as he is a father: now he is a father, she a mother; though of never so bad life or bad parts, and so to be honoured: and the childe is to give it, not as a man; and so great or base, high or low; but as a childe, which he ever is, and so must alwayes performe it.

Because they are the authors, or principall instruments of their lives; [Reas. 2] essence and being, which is that which never can be blotted out, but will ever remaine while they are, therefore is this to be performed: 'Tis Solomons ground, Prov. 23.22.

This serves to condemne the Church of Rome, and their odi∣ous and impious positions, [Ʋse 1] where they allow by doctrine, the childe to disobey his parents; for they allow him not so much, as to acknowledge him to be his father, if he be an Hereticke, if a protestant; yea by the heresie of the father, children are freed from all obedience; and the father deprived of all his na∣turall power. (Symancha. Justit. Cathol. Tit. 4. sect. 74.) see yee not these men going against the current of humanity, and against the light of nature, and are oppisite to the light of the word. Cham may not dishonour his father though he be drunke, but he shall have the curse; how shall they escape it? But Heresie is a greater sinne then drunkennes: undoubtedly not as they count Heresie, which is to differ from the Church of Rome in any thing, specially in matter of the seven Sacraments. And what is this in comparison of that which makes a man a beast; which is worse, sayth Saint Chrysostome, then to bee a beast, because istud naturae, illud culpae est: which some small diffe∣rence from them cannot make: But say it were greater, yet doth it not therefore dissolve the knot, or relation betwixt them;

for it is not in the greatnesse of the sinne, but when such a sinne can be given that doth breake the relation: for instance, Idola∣try is a greater sinne then adultery, yet this, not that, breaks and dissolves marriage: Because that, not this meets in cominter∣position with the knot of marriage. In that they being and be∣comming one flesh with another, 1 Cor. 6.10. and so cutteth himselfe from her, he was knit to before: in this they are onely one spirit with an Idol, and cease to be one spirit with the Lord. So this, It is not heresie for his greatnesse, that can dissolve this naturall bond, which is perpetuall; for it cannot make that he had not his essence and being from his father, and the duty depen∣ding upon this, obey thy father that begat thee: hath he begot∣ten thee, it is no matter what he is, thou must honour him. Then impious are their positions; but no marvaile if they teach rebellions, and diobedience, and murthering of Princes, if they allow dishonouring of parents.

To teach every child to performe this, honour his Parents, [Ʋse 2] whatsoever he is, whatsoever they are. Art thou higher and richer, and wiser than they? yet must thou doe them honour; and by it shalt thou have these the more. Looke upon Joseph, Solomon, and Christ, and nothing can be in thee that can give thee freedome from it, when they did it, the two first ex debito, Christ ex placito, to fulfill all righteousnesse, and give us ex∣ample. Though then thou be married or advanced, or howso∣ever, yet still they are thy Parents, and thou must not deny, but performe honour unto them; for thou hadst thy being from them, and till that be dissolved, thou owest them still the du∣ties, the bonds remaining; yea, whatsoever infirmity is in them, no sinne dissolveth the bond, it makes not an annullity of the duty: for as Gold is Gold, though it be smeared over with durt and filth; so are they thy Parents, whatsoever their lives and manners be. Thinke with thy selfe, how their love made them beare with many naturall infirmities of thy Childhood, and not to neglect thee for the many untoward carriages of thy youth, and not to cast thee off from them: And thinke what duty now should bind thee unto; if they for their perfect love, and upon some hope of comfort many yeares after, did passe o∣ver all, how much more thou in duty and in lieu of thankful∣nesse for that which thou enjoyest from them? Children must not be like Flies (as Plutarch) which slip along the glasse where it is smooth, but catch hold of it where there are any scratches or flawes: They must turne away their eyes from their infirmi∣ties, and forget their hard usage, if it have beene any; and not be undutifull for that, because they have their being and edu∣cation from them. Take heed of Chams curse, and seeke Shems blessing, by not seeing their infirmities, but covering and per∣forming

duty to them; accounting it to be a sin to be repented of, when they cannot find their hearts so cheerefull in their du∣ties as they ought, because of their Parents infirmities.

A servant his master.] The second rule of nature, the ground or other pillar of Gods reason against this people: For the mea∣ning 'tis plaine; the duties here required are in the generall the same for the most part with the former, though not in every particular. The first is reverence, and this both inward and outward; To joyne them together.

Servants must give all reverence unto their Master, [Doctr.] all in∣ward good affection and estimation of them, and all reverent respect in gesture and speech, Eph. 6.5. 1 Tim. 6.1. Eccles. 10.20. It may be applyed to Masters, for the King is but a great Master, and the Master a little King. The outward in words, as not replying unreverently, Titus 2.9. not speaking their in∣firmities to others, as 1 Sam. 25.17. giving them all reverent speech and submissive gesture, as 2 King. 5.13. not despising them as Hagar did Sarah.

Because God hath made them reverent, [Reas. 1] in that he hath com∣municated unto them part of his excellency and dignity, that is, his Lordship and Dominion, making them his Vicegerents and Lords over their family: therefore they ought to reverence them.

Because his Commandements are spirituall, [Reas. 2] and reach to the inward man, and without it were all outward but hypocriticall and counterfeit, which is abhominable: And this without the outward is imperfect, if it may be supposed it may be without it, and so cannot be acceptable.

This is to let servants see their sinnes past or present, [Ʋse 1] when they have or doe carry themselves unreverently towards their Masters in heart and outward man, in eye and tongue, to their faces and behind their backs, they are all guilty of the breach of the decree of the most High, and indeed all; for where shall we finde a servant any thing neere performing the carriage he ought to his Master and Mistris? that he hath a base thought, o∣pinion, and estimation of him, appeares by his speech and car∣riage; his speeches so void of reverence, nay, his answers full of contempt, his eye and carriage so full of scorne and disdaine: Hagar despising Sarah, looking scornfully upon her, which must needs argue unreverence in the heart; for by these things many a man well knows what is in the privy Chamber of the heart, and by this outward pulse thus beating, may we dis∣cerne how the inward parts are affected. For he that will speake so frowardly, and looke so scornfully and doggedly, as many will, it must needs shew he hath no reverence, but his heart is full of despight and contempt; and he that will speake so to his

face, and in his presence, what will he to others behind his back, and in his absence? Where is the feare and trembling Paul calls for? Where is all the honour Peter exacts, when ye will thus bourd them often, thus disdaine them? when ye will answer them frowardly, or murmuring when their backs are turned; when you tell their weaknesse not to your fellows, but to neighbours servants, whereby their estimation is impaired. Thinke you the Apostles call for these in vaine, or shall such things goe unpunished? Assuredly no: for when the Apostle saith to servants, to encourage them that are good, Eph. 6.7, 8. with good will doing service, as to the Lord, and not to men; know∣ing that whatsoever good thing any man doth, the same shall he re∣ceive of the Lord, whether he be bond or free; did he not meane the contrary? and would have you to understand, that whatsoever evill thing a man doth, that shall he receive of the Lord, whe∣ther he be bond or free? so expect it in this particular; see then that, unreverent and contemptuous servants; expect you to re∣ceive from the Lord some fearefull thing, and let it be a restraint in you of such irreverence in the things spoken of, or the like. But of this sin Masters are often the causes of it, and they that bring it upon themselves.

First, because they have beene such servants to their Masters, and so have lived in it ever since without repentance; even then when God recompenceth them home, yet they will not re∣member their owne sinne, but are still brawling with their ser∣vants, and so it is Gods just retribution: whereas if they would repent of that, they should better reforme this, Eccles. 7.21, 22. Take no heed to all words that are spoken, lest thou heare thy servant curse thee; for oft-times also thy owne heart know∣eth, that thou thy selfe hast also cursed others. It may be apply∣ed to this, though it carry somewhat more: That a Master, when his servant revileth him, or useth him irreverently, should re∣member even this sentence, to make him penitent and mo∣derate.

Secondly, because they have remitted of that ancient severity in their government, which we heare men, that can remember times that are past, speake of; not having those strait eyes, nor hard hands over them as they ought, not so sharply correcting them as the offence and nature of a servant requireth; so that they little reverence them, for they feare them not, because they forget that of Prov. 29.19. A servant will not be corrected by words, for though he understand, he will not answer.

Thirdly, because they bring them up too liberally for diet and apparrell, and so when the belly is full, and the back fine, the Master is not so regarded. A servant is like in this thing to a Horse full fed and pampered, he will cast his rider; like to Buce∣phalus,

Alexanders Horse; while he was bare-backt he would carry any man; but if once he had his trappings and furniture, none, or hardly Alexander himselfe. It is the complaint of ma∣ny, that servants are thus insolent to themselves and others; ma∣ny, though not all, are the causes of it themselves; (somewhat there is in the nature of a servant and other things) for they bring them up so delicately, as Prov. 29.21. He that delicately bringeth up his servant from a child, shall have him become his sonne at the length. Whatsoever their fare is, their apparrell is farre exceeding; a servant going better than a man of his Masters place and wealth did some few yeares agoe. And though they will not allow it themselves, yet they can be content their friends, or themselves, if their fortune be allotted unto them, should provide it for themselves: And if, when they are thus gay without, they use them as Hagar did her Mistris, when she was bigge with child, is it not just with them? A great cause of this, is taking of Apprentices with great portions, and so as Mulier cum dote, is imperiosa, so they and their friends. The cause you must have such portions with them, more than in for∣mer times, is this, because they must thus be maintained, more than in former times. But better it were that you had lesse, and kept them more meanely; better for you, you should have more reverence and respect: better for them, for thus you bring sin upon them for the present, and in future time just contempt, as they have contemned you.

To perswade servants to use their Masters with all reverence and good respect that may be, [Ʋse 2] they must feare them, and reve∣rence them; Nature it selfe hath taught it, and heathen servants have performed it, as in Naamans servants; how much more should religious Christian servants, and the more Christian or religious, the more they ought to performe this duty; not one∣ly not to contemne and despise, but to reverence them with all the reverent carriage and speech that may be? and that not outward onely, but inward, for God requires more than Na∣ture; his Law is spirituall, and he will have all inward and out∣ward respect, the heart as well as the tongue; and the outward will not be, or not continue; or if so, yet not accepted of God: yea, he that wants this, it can never be expected the o∣ther of obedience, &c. and let him who lookes and hopes to be one day a Master, and to have his servants such as he would, be now such a servant as he should, Ephe. 6.8. knowing that what∣soever good any man doth, the same shall he receive of the Lord, whe∣ther he be boud or free.

The second duty of servants is obedience, for whom men feare, [Doctrine.] them they obey.

Servants must give unto their Masters and governours all

obedience: hence it followes, because they must feare, and whom men feare them they obey, when they command: this pro∣ved, Ephe. 6.5. Col. 3.26. Titus 2.9. And this obedi∣ence if it be such as Christians ought to performe, it must ney∣their be clipt, nor counterfeit, not in some things onely, nor in shew to the eye: for the first, Col. 3.21. in all things, that is, in all lawfull things, whether they be liking, and tasting unto him or otherwise, though never so disliking, for he must pleasure his master, Titus 2. q. for the 2 Ephe. 6.5, 6. Col. 3, 22. singlenesse of heart is required, and eye service forbidden.

Because they are bound either by Indenture, or condition &c. then they must obey. [Reas. 1]

Because they are maintained by them, [Reas. 2] and learne and get that under them, they may live by hereafter.

Because if in onely things they like, they obey themselves, [Reas. 3] not masters (as in obedience of children.)

Because in this obedience they serve God and Christ, [Reas. 4] Ephe. 6.5, 6, 7. who lookes in the heart and singlenesse of it: And though outward and eye service may be for thy master, and may bleare his eyes, yet not the Lord, who as he cannot endure hy∣pocrisie or imperfect serving immediately; so not in that which is mediate to man.

To let servants see their sinnes past or present, [Ʋse 1] not obeying and doing the things their masters command, but onely such things as they please, and when they please, and when they doe, they clip their service and performe it by halves, and doe it in hypocrisie and to the eye: and so go no further then nature, who teacheth a man onely to save himselfe, as neere as he can from any harme that may ensue, when his master is displeased, or to seek to get somewhat, if he have hope of ought, by seeking of his favor, and so seeming willing to doe any service unto him; but they must know, that as Barnard, si in hoc obedimus, non au∣tem in illo, fractus est nummus. This obedience is like clipt coyne, and will not passe for good payment before God, though thy master let it passe, and be content to put it up; yet God will call thee one day to an account for it, and though thou canst keepe it close from the one, yet thou canst not conceale it from the other: and as we see in mony that is clipped, or a piece of gold that wants a little of its waight, makes it refused in paiment so the want of obedience in any one thing, unlesse thou repent thee in regard of God, and make amends to thy master for it, shall make God to refuse, and not to regard the rest of thy obe∣dience, because he requires it to be whole and entire. I, but say thou doest all, yet it is in the eye, & in presence or sight, murmu∣ring when he is gone, or regarding not: then sayth Bernard, falsus est nu mmus ejus, plumbum habet non argentum, dolosè agit

sed in Dei conspectu. This obedience is counterfeit, in stead of silver it is lead, he dealeth deceitfully with his master, but he doth it in Gods sight, whose eyes no man can bleare or beguile: such servants let them know, though they may have their ma∣sters favour, because he can finde no fault with them, and can see no further then their outward and open behaviour, yet they shall never have but Gods displeasure, that regardeth the heart more then the hand, the affection more then the action, and the manner of doing of it, more then the deed: So that they, when they have received their masters wages or his yeerely allowance, or what other matter, of no great moment for the most part, he shall thinke good to bestow on them; they have, as Christ said of the Pharisees, who did all their workes only to be seene of men, they have received all their reward; they have all they desired, and all they deserved; they can looke for nothing at Gods hands for their labour: And yet they shall have a re∣ward from him without true repentance, lege Talionis, such ser∣vants, who shall performe them such hollow hypocriticall and eye service, if they ever come to be able to keepe any; or if this feare them not, because they thinke they can hamper their servants well enough, and being privy to their own corruptions they will provide for them; yet let them see what follows, they shall have their portion with Hypocrites, as Christ said of the bad servant, who played revels in his masters absence, Math. 24.51.

This may perswade and instruct servants, [Ʋse 2] to obey their ma∣sters, and to obey as they ought, in things though disliking, though he do not over see or can come to knowledge of; & per∣forme whole and sincere obedience to them, knowing that to obey them, is to obey the Lord, and Nummus istae obedientiae, ut Deo debitus, ita Deo solvendus, saith one: As thy master con∣strayneth thee to obey him, so thy God hath commanded thee, and it must be payd and performed, not according to thy masters power, but according to Gods precept, not so farre as thy master can urge thee, but as farre as God requireth of thee, and he is sapiens nummularius, imò ipsa sapientia, cui necesse habe∣mus reddere hunc nummum obedientiae. He can easily discerne, if thy payment be any thing faulty or wanting: Learne then to obey in all things: thy masters will and command must be thy rule & square of thy actions, and not thy own fancy, or pleasure: Remember that of Paul: they must labour to please them in all things, Titus 2.9. Interest enim hoc, saith Bernard, Inter con∣jugium & servitium, that howsoever the wife is bound to obey the voyce of her husband, yet he is likewise to have regard of her pleasure;* 1.8 therefore is that, Gen. 21.12. And God said unto A∣braham, let it not be grievous in thy sight, because of the lad, and

because of thy bondwoman: In all that Sarah hath sayd unto thee, hearken unto her voyce; for in Isaac shall thy seed be called; but in this service there is not this vicissitudo voluntatum required, for that were to set master and man almost on equall termes; the master is not bound to regard his servants minde, but he to ob∣serve his masters pleasure, and therefore though the master may be somewhat crosse and crooked in his commandement, yet the servants obedience is not straight in Gods sight, when it swar∣veth from that which he requireth; he must then serve and obey in all things. And as thus, so not with eye service, but as faithfully behinde his backe, as if he were present: That which Aristotle said should not onely be true, Oculus Domini impin∣guat equum, vestigium domini impinguat agrum, the masters eye makes a fat horse, and the masters footsteps a fertile field, as contenting themselves with eye service, sight obedience; but Christians must learne that of Chrysostome, God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an overseer of thir workes, and a rewarder of them, and so performe them as lawfully & exactly, when none is by to take notice of it, as to do them in the sight & presence of others; they that shall thus in conscience of Gods will serve them, as if they served them in their persons, though their masters reward them not, yet will God, and if they deale liberally with them, Gods reward shall be never the lesse; because they serve the Lord Jesus, Ephe. 6.8. the servant shall have his reward as well as any other in their place of obedience, Christ will make him his freeman, 1 Cor. 7.14. God shall blesse him with good servants, and obedient here, and make him partaker with the good servant hereafter, Math. 24.46, 47. that is, partaker of his kingdome. But here may be moved the same doubts and questions, which were in the obedience of Children. First, If God and my master com∣mand divers things, whom must I obey? God, for the reasons before, and that of Christ, Math. 23.8. one is your master, that is Christ; that is chiefe and principall, who must first and e∣specially be served. But yet thou that are a servant, take heed, thou make not an opposition, when there is none, yet at least not in thy obedience, though there may be in his command, on∣ly to shift off his service, and to ease thy self, or for other sinister respect; for this know; that thou mayst doe things at his com∣mand, which happily he commands not lawfully, and which thou couldst not doe lawfully without his command. Instances will make the point more evident; for thee to withdraw thy self on the Lords Sabboth, from publique exercises is unlawfull; But thy master commands thee to stay at home, either whole or part of the day; I see not, but thou mayst doe it, and without sinne: The master may command it without sinne, if he dwell farre from neighbours, as in the Country, for the preservation

of the things God hath given him; and if nigh unto neighbors, yet for his children, who either must be troublesome to the con∣gregation, as too many are, and hinder many from hearing, or must be kept at home, which cannot be without danger, if some one of discretion be not with them: here he may lawfully command, and thou lawfully obey, which thou couldest not doe without: But he may doe it unlawfully, when he hath no such occasion, yet thou must doe it and may, so he imploy thee not about servile workes on that day, and in that time: The reason is, because the Lords day may besanctified privately, and pub∣lique exercises are not of absolute necessity in the sanctifying of it; for then prisoners and sicke persons, and such as lye lame, should not be able to sanctifie it: They onely are of necessity, when they can be had without apparent breach of some other commandements; and yet maist thou make this unlawfull to thee; when if thou be left at home, thy Master and Mistris are gone to Church, but thou art with a child in thy armes, or without gazing at the dore, or gadding abroad, or having thy companions comming to thee, and spendest thy time prophanely, when thou oughtest, so much as may be, to spend it in reading the word, me∣ditating on that thou hast heard in the forenoon or former time, or such like. And in this thou must take heed how thou setst God, and thy master, one against another: another instance, thy master commands, that is unlawfull for him to bid, not for the thing, but his affection; thou must obey, having first wise∣ly and humbly sought to turne thy master from such a sinne: As betwixt David and Joabs numbring of the people, 2 Sam. 24.2, 3. But the thing he commands is unlawfull, as well as his affecti∣on, I meane not simply, but by circumstance or consequent, yet thou mayst obey, as being an Officers Clerke to receive more fees then is due, being extortion; or a Noble mans bailiffe his extreame racke rents; providing that in humility thou shew thy dislike of it, seeke to reforme it, or doe it with sorrow and griefe while thou art bound to it, and get thy self rid of such a service so soone as thou may. But if he command thee any thing simply that is sinne, as to sweare for his gaine, to lye for his commodity, to deceive, to steale, or any such things, thou mayst not obey, and yet not rebell, but suffer.

If the Magistrate and my Master command divers thing, whe∣ther must I obey? [Quest. 2]

The Magistrate, [Answ.] ut supra, and for the reasons there; besides, if it carry not any excuse, neither is it any plea in law; my Master bids me doe it; It must needs follow that the Magistrate must be obeyed: It would not excuse Absolons servants, their Master bade them kill Amnon, for which he was glad to flee; for the power of the master is but subordinate to the Magistrate; thy

obedience then to thy Master hath this restraint, because it cannot be lawfull. But say the Magistrate commands me that which doth marvellously redound to the hurt of my master, whose good I am bound to procure? If it be very profitable to the Common-wealth, a publique good must be preferred: if not prejudiciall to it, so there be no contempt of the Magistrate and his authority, he being content to beare the penalty, if it be executed and exacted from him, I see not but he may preferre his master before, as in the case of Children, and instance of Ester.

My Master and my Father are opposites, whether must I o∣bey? [Quest. 3]

I answer as before in Children; there is somewhat besides in those who are borne servants, Exod. 21.4. [Answ.]

My Master and my Husband, [Quest. 4] as the case may fall out in the meaner sort, (who are to be instructed as others) or my state re∣quires this of me, wife and children, but my Master another.

I answer, his Master; the Master is to be obeyed, because he ought, Psal. 15.4. not to change, though he swore to his hurt. [Answ.] The equity of it stands for any covenant, that must be preferred be∣fore his profit; and if before his owne, then his wives or hus∣bands: for the man, see an example in Jacob, who would not labour for his owne family, but obey his Master, Gen. 30.30. For the woman, if she be a servant borne, and given in marri∣age, as the manner was, still she was to obey her Master. Exod. 21.4. If she be a servant by covenant, and consent of her Hus∣band, during the time of her covenant, she is to obey and keepe the conditions of the covenant; for he for the time hath remitted his authority.

The third duty of servants is submission, that is, to their re∣proofe and corrections; for those men whom they feare, they will suffer both at their hands.

Servants must submit themselves unto their Masters to be controuled and corrected by them, [Doctr.] whether they doe it justly or unjustly; whether deservedly, or not; they must feare them, and therefore suffer from them. When God allows the Master to reprove and correct his servant as he doth, Prov. 29.19. then it must imply that his servant must suffer it: 1 Pet. 2.19. for this is thank-worthy, if a man for conscience toward God, endure griefe, suffering wrongfully, Tit. 2.9. not giving crosse words one for a∣nother. Hence is that, Gen. 16.9. And the Angell of the Lord said unto her, Returne to thy Mistris, and submit thy selfe under her hands. The example of Abrahams servants is commen∣dable, Gen. 17.23. his servants submitted to Circumcision, and by proportion the example serves for this purpose.

Because if it be for well doing in conscience, it is thanke-worthy; [Reas. 1]

and if it be borne with meeknesse, the Lord shall give a man the more reward. 1 Pet. 2.19, 20.

Because they are called to this; [Reas. 2] 1 Pet. 2.21. this is the Crosse that Christ hath called them to take up and beare after him; this is the Crosse that God hath annexed to their calling, as every calling hath some crosse or other; and for the wrong that is offe∣red them, God, as St. Paul saith, Coloss. 3.25. will right and revenge them, &c.

To reprove many and most servants amongst us, [Ʋse 1] who goe not so farre as nature it selfe would teach them, few so farre as Religion doth teach them; for some cannot so farre subdue their crooked natures, to submit themselves to their masters; so farre as they can doe, no otherwise; because it is in vaine to struggle with the yoke when a man cannot slip it, nor shift it off. But if some come to this, yet can they hardly suffer with pati∣ence hard measure, though they suffer deservedly; when as na∣turall equity condemneth him that doth otherwise.

And be it, that some can thus subdue themselves, yet is it no more than the Heathens and Publicanes will doe: it is but Cani∣na patientia, a dog-like enduring, saith Bernard, such as God will not accept, when either he dare not whine, or hath done some foule fact, and deserved it. But if they have not, or thinke they have not deserved it, how ready are their answers? how soone will they turne upon their Masters, and take the rod by the end? and if they be rebuked, they murmure; if they be corrected, they either will resist, or clamorously complaine, or wickedly seeke revenge. Let these know and see their sin, and looke for a recompence from the Lord; for, saith St. Peter, they have lost their thankes, it is not thankes worthy, if they had suffered for evill; what when they will not? undoubted∣ly let them looke from God, which rewardeth every man, they shall have their recompence from him, if they repent not; it may be in this life with the like, (if not in the life to come) with wicked and lewd servants. But of this sinne, if we may enquire the causes of it, we shall find in many, to come from the Parents and friends, either in their education, bringing them up cockeringly, never using them to reproofes, to the rod, and to the yoke; but as my young Masters, and such as never should come to serve; so that when they must to it, by no meanes they can apply themselves unto it, but in it endure and suffer no∣thing, not so much as sharpe words, but no blowes, deserved, or not. But this is not all their fault, for it is seconded with as bad when they are in service, and find some hardnesse, and as they onely thinke, sharpnesse; they remembring the fondnesse of their affection, complaine to them, who doe not as they should, correct them soundly, and send them home againe; but

goe to their Masters, and expostulate the matter for them; exte∣nuate the fact, aggravate the Masters hard dealing, upbraid him with what he gave him with his friend or child, and so ani∣mate them, that they will be in nothing sufferers after, or ne∣ver without grudging and repining. Another cause is in the master, either because he was such, and is such because he hath not repented; and so it is Gods retribution, ut ante; or because he hath beene too remisse to let faults, many and little, escape without reproofe and correction, that when he would for grea∣ter, he cannot subdue them; or passed by some greater faults in some other of his servants for some sinister respect, as because he would not be accounted cruell and severe, which in the ju∣stice of God, and the cankred nature of another servant is payed him home, because he never feared to be accounted cruell of God, and such an one as hates his servant; for that will hold in servants, Prov. 13.24. He that spareth his rod, hateth his sonne; but he that loveth him, chasteneth him betimes; and so being asha∣med in a licentious and corrupt age to be accounted hard and strait, he hath shame laid upon him by a rebellious servant, as we may apply, Prov. 29.15. The rod and reproofe giveth wise∣dome, but a Child left to himselfe, bringeth his mother to shame. A third cause is in the Magistrate, to whom the master complains, as he may and must in a desperate cause, who by the servants friends or meanes he makes to him, will either reprove and checke the master, which he ought not to doe, though there be some small cause; nor, if great cause, yet not before the friends or face of the servant, and little or not at all reprove, or not severely correct that servant, by which not onely he is made more bold against his master, but even other servants are ani∣mated against theirs, and the masters utterly discouraged to seeke any helpe from them.

To admonish all servants to subject and submit themselves un∣to their masters, to be reproved or corrected by them as well unjusty as justly, not answering crosly, or rejecting their stripes. If they suffer justly, it is not thank-worthy for a Chri∣stian, when a naturall man will doe the same; for nature teach∣eth that it is no hard dealing, when they suffer evill, that have done evill before. Then, as Christ, except your righteousnesse exceed, &c. so except your subjection exceed that which a natu∣rall man will performe, you shall have no thanke from God, no reward. How then must you exceed it? if not onely this, but even when you are wrongfully afflicted, reproved, and chasti∣sed, in truth or in your apprehension of things, if for consci∣ence sake towards God you endure griefe. 1 Pet. 2.19.* 1.9 Obe∣dience and patience are unsavoury, unlesse God be the cause, and it be for conscience.

But how farre must we suffer? I answer, So long as he kils not, or dismembers not; but if wrongfully he be corrected he may expostulate and defend himselfe, in humility and meeknes; his master giving him leave, as Job. 31.13.

The fourth duty of servants is faithfulnesse, for those whom men feare, to them are they faithfull if they trust them with any thing.

Servants must performe all faithfulnesse to their masters; that is, [Doctr.] they must not themselves diminish or hinder their estate, nei∣ther suffer it, so much as possibly they can withstand, to be hin∣dred by other, but by all meanes uphold, maintaine and in∣crease it to the utmost of their power. This is manifest, Titus 2.10. not purloyning, but shewing all good fidelity, that they may adorne the Doctrine of God our Saviour in all things. Where, as faithfulnesse is expresly required, so the contrary is forbidden, and manifested wherein that doth consist, by the contrary, in maintaining and not diminishing his masters state and condi∣tion: This Christ teacheth by the faithfull and evill servant: Math. 24, 45.48, &c. As also in the parable of the worldly wise, but wicked steward, Luke 16.2. Thus Jacob played a good ser∣vant, Gen. 37, 38, 39. In this he was a good servant, though faulty otherwise. 1 Sam. 25.14, 15, 17. Joab also, Chron. 21.3.

Because the commandement requires it of every man, one to another in common justice. [Reas. 1] Thou shall not steale, not dimi∣nish another mans substance, nay maintaine and increase it, in the affirmative, then much more a servant.

Because the masters family is as a little common wealth as that is a great family. [Reas. 2] Now as all subjects are members, and ought to labour for the common good, and be faithfull to the Prince, so every servant is a member, and must bee faithfull unto the whole body.

Because they are put in trust often with part or his whol state; where there is trust, [Reas. 3] treachery is intolerable.

Because by this meanes they shall adorn the doctrine of Christ which they professe. [Reas. 4] Titus 2.10.

To let servants see their sinnes that they have not been faith∣full, [Ʋse 2] but unfaithfull to their Masters; unfaithfull, first, by hindring his profit and diminishing his state, either spending his Masters goods riotously, at home with his fellow servants, as he Mat. 24. or abroad as the prodigall sonne, upon harlots and wicked per∣sons, playing and dancing, drinking and dycing, and such like. The former, of servants accounted no sinne, the latter but a small sinne; and yet neither of them inferiour to robbery by the high∣way, and in divers circumstances greater: And such a sinne, without recompence to his master, and repentance in the sight of God, shall have his just recompence from God, and

shall never be forgiven him,* 1.10 for if he that deceives another, or defrauds and oppresseth him, shall not escape, he lesse that deales so with his master. But say he spends it not, but convert it to his owne use, and inrich himself by it? he is more bound to make restitution, or let him suspect that of Augustine shall be true.* 1.11 The sinne is not pardoned unlesse the theft be restored: and as long as he keeps it, he keeps Gods curse with it, prosper he never so well for a while, and if he leave it to his, that it will be a sparke to burne up his house and substance, in his sight; he shall leave the curse of God with it to his wife and children, when he is burning in Hell for it and o∣ther sins; yet if many be free from this kind of unfaithfulnes, yet how few can wash their hands from the other, not upholding & encreasing their masters state and condition; the Apostle for∣bad not only stealing and pilfering, but commands all good faithfulnesse, that they by all meanes possible should encrease it, by all their diligence, skill and speech; when as they have beene sloathfull and negligent, when they have by their carelesnesse lost their master somewhat, which might honestly have been had, or not prevented some losse by their wisdome and forecast, if they saw it comming; yea when they have murmured to breake their sleeps or mend their pace, to be are the heat in the day, and the frost in the night, for their Masters speciall ad∣vantage and honest gaine: they have not performed this faith∣fulnesse in all these things: looke upon your reckonings, your guilty consciences; and know you that if God will recompence your wrong to your master, Col. 3.25. he will much more re∣compence you for them, if you repent not. Now the cause of this unfaithfulnesse (to say nothing of Gods retribution and ser∣vants corrupt bearts) is to be found in some, because they doe not take strait accounts of their servants, but do it negligently or seldome, by which he is imboldened to spend or inabled to shift when his account is to be given.

Secondly in others, because they passe over apparent unfaith∣fulnes in some of their servants, without due correction and pu∣nishment, and so other of their fellows & themselves are heartned to the like, when they have no feare of God, nor feel nothing from their Masters after their deserts.

Thirdly, from parents that allowed them to spend, and brought them up idly, before ever they bound them, & from ma∣ny a master who would be content his eldest servant should keep good fellowship and company, and spend of his owne, to bring them customers, by which the rest have their teeth set on edge, in their corruptions, and Gods hand is against them to punish them by others, when they had no care of the former.

Fourthly, because they had no care to take such servants as are religious and towardly, and such as know how to be faithfull; nor yet to teach them any religion, when they have them, that they might learne to be faithfull of conscience, and not for o∣ther sinister respect: and so when they have no care, with Abra∣ham, to teach their servants to be faithfull with God, no mar∣vell though they be unfaithfull to them, in their states, bodies, children, and in all things.

This may instruct, [Ʋse 2] and perswade servants to perform faithful∣nesse to their masters for the time to come, and to repent, make them recompence for that is past, if they see their sinne, if in mis-spending their masters goods at home or a∣broad, if by negligence losing him commodity, or by hindring of it, or for want of diligence not advancing it, sorrow and mourne for that is past, as it is a sin against God and man, and make thy master amends by a double care and diligence in thy service, else make account that thy sinne stands upon the score a∣gainst thee, for a judgement to come. And if thy unfaithfulnes hath been so great, that thou hast appropriated his goods unto thy selfe, looke (whether thou be in his service or out) that thou make him recompence, and give him his owne againe, make him restitution, or else all shall not be accepted of God, while thou hast his goods in thy hand; looke how many pence or pounds, so many witnesses against thee; yea, so many as call for a curse upon the rest of thy substance, thou either hast, or may have: And for other servants, let, if not conscience restrain them, yet this, that thou must make restitution, or never have remission before God; besides the guilt and gall of thy consci∣ence, if thou go not asleepe to hell; finally let servants in all things shew all good faithfulnesse, specially such as have any taste of religion, that you may adorn the doctrine of Christ; that you make not the wicked scoffe at your profession, and the good justly tax you of hypocrisie, Chrysost. Hom. 16. in Tim. hath these words; If not otherwise, yet as servants obey and respect their masters, so let us the Lord. They expose their lives for their ease, it is their work and study to care for their masters, the things of their masters they care for all the day, but a little part for their owne; would God we could this exhort upon as good ground & true, sure it is, so it should be; and thus faithfull should every one be, and if you be, look for Gods blessing by like ser∣vants, and a reward hereafter with the good servants, if you be such of conscience, and for the Lord.

His Master.] As we have seen the duty and feare, so we must see the parties to whom it is due to be performed: To their Master whatsoever he may be, so he be their Master, it skils not, to him must they performe it.

Servants, must give this feare, [Doctrine.] and performe all these duties to him that is their Master; be he what he may be, or let them be what they can be, yet while they are servants, and they Masters, they must performe it; say he be in birth, in parts, in graces, in religion, inferiour to them, say he be cruell and churlish, a very Nabal, say he be prophane and irreligious, an Atheist or He∣reticke, yet they must feare, and in feare performe these duties to them: this is that the Apostle speaketh, 1 Pet. 2.18. and 1 Tim. 6.1. To what servants speaketh the Apostle, to such as did be∣leeve, and were come to the knowledge of the truth; of what masters, such as yet were enemies to God and his truth, loved not, knew not, had not tasted of the truth: Laban was an Idola∣ter, yet did Jacob give him faithfull service, and all duty, yea a churlish and deceitfull unconscionable Master: Potiphar was an heathen, yet Joseph feared him, and served him faithfully. The Prophet never forbade Naaman his service to his Master, after he was become a Jew, that is, a servant of God. 2 King. 5.23.* 1.12 hereto may we apply that, 1 Cor. 7.20, 21, 22. not to deny service, but to alter the manner of service, before for feare of Masters displeasure, now for conscience of Gods command, before their Masters onely, now Christ in their Master.

Because (as was noted in Children out of Chrysost.) [Reas. 1] it is due to their place, not person; as Non principi, sed principatui; so Non magistro, sed magisterio. The feare is due, not to his person, and so good or bad, high or low, gentle or churlish; but to his place and authority, as a master, which he may be, of what quality or condition soever he be, and from them as servants, whatsoever their persons, and quality, and gifts may be.

Particularly for such as are religious, that they bring not dis∣honour upon Gods Name and Doctrine, [Reas. 2] 1 Tim. 6.1. but may honour him.

For both, because it shall be more respected of God, [Reas. 3] the lesse it is deserved by any thing in thy master; for then it is done of conscience, and for God, as a good worke ought to be.

This will condemne the Doctrine of the Church of Rome, [Ʋse 1] howsoever bragging it selfe to be Apostolicall, yet holds it but few of the Apostles doctrines, which it hath not either corrup∣ted, or taught something to the contrary: And in this point most directly to Peter and Paul, forbidding feare and faithful∣nesse to be performed of servants to their masters, and them who put them in trust. Symacha saith Instit. Cathol. Tit. 46. sect. 74. that all keepers of forts, and all other vassals and slaves are freed from the oath of subjection to their Lord and Master, he being an Heretick; affirming that by it, he is deprived of his ci∣vill power he hath over his servants; the ground of the unfaith∣fulnesse of Sr. William Stanly in yeelding up Daventer, an act ap∣proved

and commended by Cardinall Allen; how unlike are these spirits to the spirit of Saint Peter and Saint Paul, who will have faithfulnesse to the good and bad, to the Insidell aswell as the beleever; shall not that be verified of them, Math. 5.19? But they will say, Heresie is a greater sinne then insidelity; first, I answer, not as they make Heresie, ut ante; secondly, be that true of August. Sanata vulnere infldelitatis, sed gravius percussa vulnere Idololatriae, yet all Heresie is not Idolatrie, neither can this, if it be, destroy the knot and bond of this duty, which is not faith, nor the foundation of divine religion; but apo∣litique title, having force and strength from the law of nature; which is not to be dissolved by Heresie not contrary to it: And the Apostle; reason will be here, aswell as in Infidelity, it will make the name of God, and his doctrine ill spoken of. But the truth is, this is but a shift of theirs, for they teach no faith to be kept with such, and so no faithfulnesse with such as are hea∣then or Infidels: If we may gather the lesse from the greater, Ʋladislaus (he was I take it the King of Hungary and Poland) in abattaile against the Turkes,* 1.13 had the better hand, so that the Turke offered to yeeld to any conditions; whereupon, Ʋla∣dislaus and the Turke swore to Articles of Agreement; but pre∣sently a Legate came frome the Pope, and urged Ʋladislaus to set upon the Turke againe,* 1.14 neere vanquished already, telling him that the Pope had power to dispence with his Oath; which he attempted, though sore against his will: Then the Turke cry∣ed out,* 1.15 Oh thou crucified, thou crucified, take notice of thy trea∣cherous people: And so bestirred himself, that he overthrew Ʋ∣ladislaus, which hath ever since turned to the greatest detri∣ment of all Christendome: out of this by proportion we may see it is but a colour of their distinction of Heresie and Infide∣lity.

To reprove all such servants as thinke they owe no feare nor duty, [Ʋse 2] or lesse feare and duty to their Masters, because of some defects in them, or some excellency in themselves; if he be base borne, and they of worshipfull Parents; if he be irreligious, and they have somewhat or more taste of piety; if he be poore, so when they came to him, or impoverished after, &c. But they must know that none of these will dispense with omission of a∣ny duty. Is he their Master? If they give him not all respect, they sinne against his place and dominion, and so against God that hath given it him. If God had allowed only rich men, or religious men, or good, and courteous Men to be his Vicegerents in the family, then it were somewhat, but he hath given this to the rich and the poor alike, he hath lightned both their eyes, the good and the bad hath the seale of the Commission alike, therefore they who doe not alike reverence their masters, one

as other, are guilty of sinne before God, and shall have no re∣ward from God, because he doth it not in conscience to Gods Commandement, but for sinister respect, for which they may receive their reward from men, but a heavy one from God.

To perswade servants to feare, [Ʋse 3] and doe all duty to their Ma∣sters whatsoever they are, one or other; he that is well borne must forget his father and his fathers house, and looke not up∣on his master whence he came, but what he is; he that is religi∣ous, remember he must adorne his profession, and looke not upon his master what he is of himselfe, corrupt and prophane, but what God hath made him, his owne Vicegerent, and his master; and thinke what unworthinesse soever be in thy master, yet that thou art most unworthy to doe him any disgrace, or to deny him any duty. Remember, that what is due to him, it is not to his person, but place; indeed, not to him, but God; and to him in Gods stead; and the more unworthy he is of any duty, the more readily thou perform'st it, the more reward thou shalt have from God; yea, for the present it is a speciall proofe of true grace in the heart. For as it is, Rom. 5.7, 8. so every one will obey a great and a good master; but that is true obedience, when the master is neither great nor good, or great, and not good; or good, and not great: for so have good ser∣vants and holy men done in times past unto their masters.

If I be a father, where is my honour?] Here is the application of the former ground and rule, to himselfe and them, not spea∣king in generall, but applying it particularly, teaching in his example what is the best and most profitable kind of preaching, when application is joyned with doctrine. Vide Heb. 12.1.

If I be a father.] Here is first the father-hood of God to be considered, and so he is in two respects, of his Creation and Election; out of both we have somewhat to learne.

Men in regard of their Creation being so the sonnes of God, [Doctrine.] ought to honour him, and doe him service and obedience: thus much the Lords reasoning imports and inforceth. It is ma∣nifest also by that, Deut. 32.6. Doe ye thus requite the Lord, O foo∣lish people and unwise? Is not he thy father that hath bought thee? Hath he not made thee, and established thee? Thus much David prayed, Psal. 119.73. Thy hands have made me, and fashioned me, give me understanding that I may learne thy Commandements; this shews he ought to pay so much to God.

Because by all Lawes humane and divine, of God, nature, [Reas. 1] and Nations, a man owes as much as he hath received, and ought to repay it, as it is due, and is called for. Therefore owes a man all he hath unto God, and ought to pay it to the service of his Creator, unlesse he will be accounted a thiefe, and an ungratefull man to him who hath bestowed so great things

upon him; for he hath received from him his being, that is, his body, with all his senses, and his soule, with all the powers of it: then is he debtor to pay all these.

Because as nothing else, [Reas. 2] so man is not borne with all perfe∣ctions, he hath many things perfect, but many things wanting, which must be perfected afterwards. Now it is a rule, that he must give the complement and perfection, who hath begun the worke, or given the beginning. Therefore it is that every ef∣fect lookes to the cause, to receive from it his last perfection: The Trees search for the Sunne, and stretch their roots into the earth, which brought them forth. Fishes also will not out of the waters which bred them. The Chicken no sooner out of the shell, but shrowds it selfe under the feathers of the Hen, and follows whithersoever she goes. The little Lambe after it is borne, seeketh to the Dams teate, and if there be a thousand sheepe of the same wooll and colour, it knows the owne damme, and will follow her whithersoever she goes; as if she said, here I received that I have, and here I seeke for that I want. Then ought reasonable man not to doe lesse than unreasonable crea∣tures, but being not perfect, seeke to him, and serve him that made him, that he may receive perfections.

This will serve to confute the dreame of Libertines and Valen∣tinians, [Ʋse 1] (of which not a few in our dayes,) who have the name of Christians but not the thing, who think that the Gospell & Christ being come, men are not bound to obedience as before: whe∣ther the Gospellbind or no, that will follow after in the next point, for this that men are still bound, and by the Law, for all the Gospell to obey, appeares plainely, because the Reasons are the same to us now, which were then to them. Receive they not now all their bodies and soules, all the members and parts, all the faculties and powers of them from him? and as they have those beginnings, must they not have the proceedings also and perfections from him? If any have not, let him goe out free, he is bound to no such thing; but if all men have, then is every one bound, even by the Law, now in time of the Gospell, as before. Gods reason stands thus now, if I be a father, if I have made thee, and created thee, honour me; if thou haddest that thou hast else-where, I challenge it not; if thou canst have any thing from others without me to perfect thy defects, and supply thy wants, I challenge no such thing; but if not, then give me my honour. Know thus much, that the Law requires honour to God as a Father in regard of Creation; which if it be a continuall worke of God for all times, and to all men, then it follows, that now as then.

To teach men, [Ʋse 2] and every one, if there be no other reason, that this requires of all obedience and honour to God, because they

are his, he their father that made them. For if a man build the house, whose turne must it serve but the Lords that built it? if he plant a Vineyard, who shall gather the Grapes but he that planted it? If a father beget a sonne, whom shall he rather serve and honour than his father, which begat him? And if this, then how much more to him that is the Father of Fathers, and of all things in earth and Heaven? It is heard from many men, when they reprove others for some dishonouring of God, and often, but as they thinke; It is not for your profession; doth it be∣come a man of that zeale you make shew of, professing so great∣ly as you doe. If they speake it that they are more bound, it is true; but if that they themselves are not bound, and more than they can performe, it is false; for wherein have they dishonou∣red God by the profession, that thy Creation binds not thee to doe, or from doing? Set faith and repentance aside, things in∣visible not commanded in the Law, what is it thou art not bound to, either for piety or honesty, and that by the Creation? for the Law holds fast there, and Creation onely binds to all such duties. For even as the Heathen man saith,* 1.16 A man can never returne so much to his father as he ought, how can he to God, who hath given us more than all the fathers in the world? And if to dishonour a father, be a vile crime in a sonne, what is it to sinne and rebell against God, who is father so many wayes? Let every man then bethink himselfe of this, and see in himselfe how many things he hath to move him to honour God, though he never looke without himselfe; body, soule, all the facul∣ties and powers and parts of both, because his hands made them: And if the Axe may not boast it selfe against him that heweth with it, Isa. 10.15. how may it against him that made it? How may man dishonour his Creator? if not the Axe a∣gainst the hewer, how the heart against the master? Shall those hands made by him, those eyes enlightened by him, that tongue made, and made speaking by him, dishonour, provoke, and revile with oaths and blasphemies? if they doe, know, that as all things are possible with him, and like easie to him, he can destroy them as easily as he made them, in a word, both. Oh then let those hands worke the workes of God, let those feet walke the paths of God, those eyes delight in the wayes of God, and that tongue speake the praises of God, and that whose man honour him that hath made it; for thus he calls, If I be a Father, where is my honour? if I have made you, where is the service you doe me? Amongst men a Chapman of credit payes as much as hee received, and he would scorne not to be accounted a good pay master, and yet such deale nothing so currantly with God, neither when we looke for so much from God. Man will not give God so much, give him our selves,

and that we have received, one will give him his heart, another his body, not his heart; another will part both with him, as if he created not both as one, as if his title be not as great to one as to another, or to the whole, as to part: He is the Father of our spirits, and the Father of our bodies; or if thou wilt give one, and not the other, thou condemnest thy selfe by the one, for with-holding the other; for his right is in this respect to both, and must have both, and be honoured in the whole. But why pay they as much, because they would receive more, and have not yet enough? So in this no man is perfect, though he have received much. And why hath not God made him per∣fect? Verily it was, as one said, not because he was covetous and niggard, but because he was loving and bountifull, know∣ing that it was good for him to be such an one; not that he should be poore, but humble; not as alwayes needy, but as al∣wayes looking up to him, and remembring to honour him with that he hath given him, that he may receive that he wants, and further perfection: pay then thy debt, and pay it to receive more, that thou mayest be perfect, and thinke he speakes to e∣very one; If I be thy Father, honour me; remember me thy Creator in the dayes of thy youth and thy age, even as one saith, so often as thou breathest, so often thou oughtest to remember God. And seeing thy being is ever in one, so thy thankfulnesse should be ever both for thy ever being. And as Chrysostome, thou wilt say, Lord keepe me as the Apple of thine Eye, he will an∣swer thee againe, Keepe my Commandements as the Apple of thine eye; so thou wilt come to God, and say, Lord keepe me, for thou hast made me; I am thine, and the workes of thy hands. God will answer thee then, Keepe the words of my mouth, and so honour me, for thou art the workes of my hands.

The election of God, [Doctr.] by which he hath freely chosen men to be his sonnes and to be heires of eternall life, binds them to obe∣dience, service and honouring of him: so the Lord reasoneth here, if I be a father, if I have adopted and chosen you for sonnes, where is my honour? He challengeth but that he hath title. To this purpose is that, Ephe. 1.4. 1 Pet. 1.17. Math. 5.16.

Because his choise and adoption is so free, [Reas.] for it is without a∣ny merits of deserts of man; of his owne free will and pleasure, Ephe. 1.5. long before there was any merit of man, for it was before he was, it is ancienter then the world, it is coeternall with God himselfe, for as he is from all eternities, so he hath loved his from all eternity; then free and most franke is this choice of men to be sonnes. Now benefits the more free & undeserved, the more they bind men to performe thankfulnesse for them; So in this: And this is that God would have for it. Honour him.

Because it is so rare a benefit, not all, not many, [Reas. 2] but few of many, Math. 20.16. few chosen. Benefits that are rare, are pre∣tious, rara, chara, and so deserve and exact more: when as then God amongst so many Nations of barbarous men, and in such a multitude of condemned men, hath called a man to so happy a condition, that he should be in the number of those who are chosen, his sons, and to inherit eternall life; the benefit being so much the greater, as the number is smaller, must needs binde to this duty.

This may serve to stop the mouth of desperate wretches, [Ʋse 1] that make the doctrine of Gods decree, an occasion of careles∣nesse, and from it take liberty to dishonour God; that reason if they be elected they are sure to be saved, whether they live well or ill, and so è contra, whence they give all liberty to them∣selves, and live licentiously, and dishonour God; of these I would demand, whether they thinke the former testimonies, and this particular preface was written by the spirit of Christ? If they say no, they shew themselves in the state of reprobation, what soever God hath decreed of them: If they say it is, then let them compare the spirit they speake with, and this spirit by which these are written, and see themselves not to be led with the spirit of Christ, which can not so contradict it selfe: It re∣quireth duty and reverence, service and honour, because thou art his, thou wilt give none; because, if perhaps thou beest, thou needest not, if not, it is bootlesse and doubtfull; in this thou determinest not to honour God, but to dishonour him. Tell me this, thou thou art a father and disposest of all thy goods in secret before ever thy sonne knows how, or hath enquired, and used means to know how; if he should set light by thee, and carry himself undutifully towards thee, as if he would give thee an oc∣casion to give all away from him, if thou hast not done it already; wouldest thou not thinke it a marvellous preposterous and im∣pious course? and yet this is that which thou wilt doe with God, like a desperate miscreant, not knowing whether God hath purposed thee salvation and heaven, which he had disposed and made his will of in secret; yea, not taking so much paines to search and enquire by the booke of God, and the notes in it, whether thou be in the num∣ber, but yer ever thou seeke after it, to know whether thou be in his booke, so wilfully behavest thy selfe, as if thou meantst to make him alter his will (if it were possible) if he were purposed to deale well with thee before. But know thou, if he were purposed to disinherit thee, yet thou oughtest to honor him because he is the father. And this without all conside∣ration of Heaven and Hell, much more if he have elected thee, and thou be his sonne this way too, oughtst thou to honour him,

And know, that if thou beest his, no such thought can possesse thy heart long, lesse allow thy mouth to speake it boastingly in a secure and carelesse course of life; what may come from a man of a troubled minde and in a temptation, that is not to this pur∣pose, but the other can never bee: Nay know, that God dis∣poseth all things sweetly and orderly to bring a man to this end if he have once chosen him; As a father that aymes at some state of life for his sonne, as to make him a Lawyer, or a Divine, he traines him up so, and brings him up in learning and studies and directions.

This should admonish every one who by a divine search fin∣deth himselfe the son of God by adoption or election, [Ʋse 2] or thinks himselfe is one, to remember what he is, and what it requires of him, even to honour God as a father. The former bindes, but this bindes more, as a twofold cord, the law because of our creation, the Gospell for our election and redemption, we are no more servants, but sonnes. Galat. 4.5, 6. But must we the lesse serve him, or not? this were a gallant Gospell indeed. Nay we must the rather, because sonnes, Mala. 3.16. we must not change our service, but the manner of our service; for he hath made us to serve him, Luke 1.74, 75. that hee would grant unto us, that we being delivered out of the hands of our enemies might serve him without feare, in holinesse and righteousnesse before him all the dayes of our life; Not as servants for wages, but as sonnes in a more honourable kinde of service, with a free affection, in no mercenarie manner,* 1.17 otherwise this bindes us more then be∣fore, and to doe more if it were possible then the law requires. If the other, though free, yet not so rare, doe bind, how much more this so rare a benefit should bind us? In the first, he gave me to my selfe; In the other he gave himselfe to me: To whom I owe my selfe for my being, to him I am more indebted for giving himself to mee; more is then due unto him, and more must we endea∣vour; if our being, and being men require it of us, what this being sonnes, without which it had beene better wee had never been; yea, a thousand times? If his bounty in creating us, what his mercy and love in electing us? The world, though peevishly and corruptly it upbraids those that are Gods, and in some sini∣ster and corrupt affection, challenges more of them, then of o∣thers towards themselves, then towards God; yet those who are indeed Gods, must thinke such speeches are goades to pricke them forwards to more: For God hath done more for them, therefore more is required of them; yea, more then they thinke they ought to performe: Every one must argue as David, see 2 Sam. 6.21. And David said unto Michal, it was before the Lord, which chose me before thy father, and before all his house, to appoint me ruler over the people of the Lord, over Israel, therefore

will I play before the Lord: It will not serve and goe for currant if Gods children elected be not more diligent to honour him, then others.

Where is my honour?] wee have seene by what right God re∣quires this; we must see, now, the thing, it is honour, which is indeed childelike and filiall feare, to obey and serve him for love, rather then feare, as sonnes doe their father; and of this I will thus speak, first that men must give it to God, the sonnes to the father. Secondly, how it differs from the servile feare. Thirdly, the effects of it, that it may be known, whether had or no, and if not, it may be sought, if had, it may be joyed in.

First that Men must give it unto God. [Doctrine.]

The Children of God, that is, his sonnes and daughters ought to honour him, that is, to serve and obey him, to doe the good he commands, not for feare of punishment, or hope of reward, but for the love of good, and righteousnesse, and his goodnesse and mercy, willingly and of conscience: hereto may we apply that Psal. 130.4. and Rom. 12.1. and 1 John 2.1. inferred upon the second. [Reas. 1]

Because else they can not be sonnes and daughters,* 1.18 whose nature is to obey their parents, and doe them all service of love, feare is servile, if it flow not from love: and the honour which comes not from love is not honour, but flattery, a formall fawning.

Because if they obey him and honour him for hope of good, [Reas. 2] and feare of evill, and punishment it is self love that moves them, not God love, nor the love of righteousnesse; now if men require more, nor account not of this, when selfe love hath the sway, and men seeke themselves, how should God, and why should men expect it from him? * One bles∣ses God because he is powerfull,* 1.19 another be∣cause he is good to him, another because he is simple good in himselfe, Psal. 118.1. The first is a servant and feares. The second is an hireling and lookes for gaine. The third is a sonne and loves his father.

There are many promises of good things for obedience, [Object.] and threats of evill for disobedience, are they made to servants, or written for them alone, or also for sonnes? If Sonnes, why may not they look to them, and for them doe service.

Without question whatsoever is written is for sonnes not ser∣vants, [Sol.] or principally for them, yet is it not acceptable to God, when it is done for these, for nothing proceeding from hirelings or slaves can be acceptable: why then are these written? Name∣ly, to helpe them in it, not to be the principall mover of it, vide James 2.8.

This proves that many mens workes and obedience are not the honour of God, [Ʋse 1] nor things acceptable, though according to the law, and things commanded; (which in another are his ho∣nour, and accepted of him) the end or motive not being good and right as it should.

The second thing to be observed, is how this child-like and filiall feare differs from the other servile feare; and that it doth in divers things.

The first difference is in respect of the object, that is, of that which is feared, that is sinne; the one feares sinne as it is sinne, and because it is sinne: the other onely the punishment of sin, and not sinne at all but in regard of the punishment; the for∣mer curbs the action onely,* 1.20 the other the affection; the one li∣keth and loveth sinne, but he dare not commit it in regard of the danger that may ensue of it; the other hateth and abhorreth sinne, and would not commit it though he might doe it with∣out danger at all, as Prov. 8.13. The feare of the Lord is to hate evill, Psal. 97.10. And because it deales with the affection, it is called a pure feare; Psal. 19.9. The feare of the Lord is cleane or pure, for it purgeth the heart, as faith is said to doe, Acts 15.9. The other is a melting feare, but this is a purging and refining feare.

The second difference is in their grounds, the one is groun∣ded onely uon the wrath of God, and for his justice; the other regardeth them, but specially his mercy and goodnesse, Psal. 130.4. Hosea 3.5. The filiall feare, to offend God in regard of benefits past; the servile, for evill to come: Se ethe difference plainely, Jer. 5.22, 23, 24. Feare ye not me, saith the Lord? or will ye not be afraid at my presence, which have placed the sand for the bounds of the Sea by the perpetuall decree that it cannot passe it, and though the waves thereof rage, yet can they not prevaile, though they roare, yet can they not passe over it? But this people hath an unfaithfull and rebellious heart: they are departed and gone. For they say not in their heart, Let us now feare the Lord our God, that giveth raine both early and late in due season: he reserveth unto us the appointed weekes of the harvest. If you will nor have this filiall feare, yet at least shake not off this servile dread, if not feare in regard of good I have, yet of evill I may doe them.

By these two (for the present) may every one examine him∣selfe, whether he hath a servile or a filiall feare. If thou fearest as a Childe, thou hatest sinne as sinne, because it is sinne, thou art like a man that loaths a meate, and therefore would not eate of it. If only a servile feare, thou loathest sinne for the punishment, not for it selfe indeed, but the sequel; like a man that hath a minde to eate of something that the Phisitian hath forbidden him, and is hurtfull, and abstaines only because he dares not

touch it for feare of further inconvenience. If thou hast the child-like feare* It is not the outward worke that dislikes thee, and externall act of sinne only, but even the desires,* 1.21 motions and affections; for it is pure. That dart is feare which pierces and kills the very desires of the flesh. If the servile onely, then the outward worke onely and practice of sinne is feared; if a filiall feare, then it will grieve thee to offend, nay, to be provoked to offend so good and gracious, so mercifull and loving a fa∣ther, who hath beene ever so gracious and good unto thee. But if but the servile feare, then onely when thou feelest his hand, or fearest an imminent danger, or hast the fresh remem∣brance of a judgment which is but new taken from him, for which a Child of God must and ought to feare: but then are not these the principall causes of feare in him, for these he feares, and flies sin, but principally for the other. If a filiall feare, thou art afraid to offend in lieu of thankfulnesse, for thy being and preservation, and all thy manifold blessings received already: If a servile, onely for feare of evills, or hope of that which is to come. It is the whip, the scourge, and the rod that causeth the hypocrite as an Asse, a foole, and a stave to forbeare and leave sinne; but it is love, conscience, and obedience that ma∣keth Gods Children willingly to abhorre it. Nazianz. if thou bee'st a slave and a servant, stand in feare of the whip or the scourge; if an hireling, worke for thy wages, expect thy re∣ward: but if over and above all these, thou beest a sonne, doe good, because it is thy duty to please and observe thy father, from whom thou hast received so much good be∣fore.

The third difference of these two feares is this; the one is a loving feare, and the other is a hatefull feare; the first is joyned with love, such as good subjects beare to good Princes, and ordinarily children beare to their fathers. The second is joyned with hatred, such as servants beare to their hard and cruell Ma∣sters; the one would, if they could, withdraw themselves out of Gods government, and get out of his sight, as Adam, Gen. 3. as a fugitive servant, as Hagar, Gen. 16. the other would not willingly away from God, but submitteth himselfe unto him, and seeketh as he can, to presse neerer and neerer, as farre as he dare with due reverence of his Majesty, like the Prodigall sonne, who came home to his father, and yeelded himselfe willingly into his hands. And therefore it is a true saying, that after sinne the wicked are troubled, they cannot get themselves farre enough from God; and the godly are troubled, they can not come neere enough home to him: the one is afraid of the losing of God, the other is afraid of Gods finding of him: of that, saith Augustine, in 1 John 4. it is called castus timer, a chaste feare.

Tis one thing to feare God, lest he send thee to Hell,* 1.22 another lest himselfe depart from thee: that feare is not chast, because it comes not from the love of God, but from the feare of punishment; but this is chast, be∣cause it comes from the love of God, whom thou delightest in. So that this filiall feare agreeth with the love of Gods Majesty, yea it riseth out of love, a man is afrayd to offend one that he loveth, but the servile fear is joyned with the deadly hatred of God. And so as it is said, whom they feare they hate,* 1.23 and they desire he may perish whom they hate. So it may be said of this, that by it he is not homi∣cida, a manslayer, but Deicida, a Godslayer, wishing there were never a God to punish him.

The fourth difference of these two feares, is in their continu∣ance, which is manifest.

First, If we consider them in divers subjects, for the one is but for a bront, like lightning that giveth a flash and is gone, and comes in an instant; never ceizeth upon the soule, nor dwelleth in the heart. For instance we may take Pharoah, Exod. Chap. 27, 28, 29, 30. so Ahab, when Eliah had summoned him, hee feares, 1 King. 21.27. but soone after he goes fearelesse to Ra∣moth Gilead, 1 King. 22.26, 27. The filiall feare is permanent, and constant, as the causes of it are, Isa. 11.2. Prov. 28.14. For it is no naturall worke, but a supernaturall habit.

Secndly if we consider them in one subject, the one outla∣steth and overlives the other. 1 Joh. 4.18. perfect love casteth out feare; that is, servile feare, but Psal. 19.9. The feare of the Lord is cleane, enduring for ever, that is, filiall feare, when it comes, it casts out that, because it brings with it assurance of God favour. It remaines still, having the lesse paine and trouble with it the longer it lasteth, and the more forward it commeth to perfection: And this feare is so lasting that it remaines after this life; not that the blessed shall fear either lest they should of∣fend, for they are then without danger of falling; but in re∣gard of Gods power, and his incomparable, and his incompre∣hensible graces, there shall be a reverent dread, and yet delight∣full, such as the Angels have now in Heaven: As Angels feare, Isaiah 6.2, 3, 4. when they are in the presence of God; for as we reverence a great man in regard of his place, though he beare us no evill will, nor we expect any evill from him; So no doubt, the holy Saints and Angels in Heaven in regard of God, though they neither feare to lose him, because they can not fall from him, nor to offend him, because there is no danger to displease him, yet they reverence him still in regard of his Majesty, which they can neither sufficiently admire nor adore.

Now further by these two differences, as by the former, may every man examine himselfe, whether he hath a childelike or servile feare.

As by the first, whether thou lovest or hatest God for feare:* 1.24 wouldest thou flee from God, when thou hast offended, couldst thou wish he were not? If thou desirest that either he knew not thy sinnes, or could not or would not punish them; then thou wouldst that God were not, when thou desirest hee were ignorant, or impotent, or unjust: And hence thy wretched heart under this feare even hates God, thou hast but a servile feare; but canst thou yeeld thy selfe to God, and draw neere to him, fearing to be forsaken of God, being willing to yeeld thy self into his hands? this is filiall feare. There is sayth Augustine an unchaste adulterous woman, who feareth her husband, but she feareth him, because she loveth her naughtinesse, and there∣fore his company is not delighfull, but burthen some unto her, and loving evill she is afrayd of his comming, lest he finde her so. There is a chaste woman, she loveth and affecteth her husband, and liveth with him in good sort, and would never have him out of sight; now ask them both whether they fear their husbands? they will say they doe; there is the same answer, but not the same minde. Aske them why? and that will put the difference,* 1.25 the one answereth lest he should come home and finde her, and finde out her lewdnesse and lightnesse; the other, lest being pre∣sent he should depart, and lest he should love her lesse, and by any offence of hers be estranged. As he much misliketh the former woman, so mislike thy self if thou fear God in that sort, and carry thy self so to God in this sort, as thou wouldst thy wife should be affected unto thee.

By the second, is thy feare momentany, soone come, soone gone, doest thou not feare awayes? then feare thy feare it is not true. If thou hast overcome thy servile feare, and dost not feare still, thou canst not have true feare; for as love expels one feare and casts it out, so it causeth another, and that such a feare as is never afterwards extinguished, though the act & working of it be somtime more fresh then others, yet the habit is never lost.

The third thing touching this filiall feare is the effects of it. And these I reduce to these heads, such as awfull and dutifull children have, and so may well be so resembled.

The first is a desire to know his will and pleasure, to finde it out, and a delight in doing of it: As a child will be desirous to know his fathers minde, that he may not offend him, and be ready to doe it of himselfe when he hath found it; hence that Psal. 112.1. Blessed is the man that feareth the Lord, that deligh∣teth greatly in his commandements. See it by the contrary, Job. 21.9, 14 Their houses are safe from feare, neyther is the rod of God up∣on

them; Therefore they say unto God, depart from us: for we de∣sire not the knowledge of thy wayes. Psal. 25.12, 13. What man is he that feareth the Lord? him shall he teach in the way that he shall chuse; his soule shall dwell at ease, and his seed shall inherit the Earth.

The second is, a suspition and jelousy of particular actions, lest they should doe that unawares, which might be offensive to God. A good childe, if he doubt to doe ought that he thinketh his father will not like of, he will first aske the question, whe∣ther he will have him doe it or no, and let it alone till he know his minde in the matter: so a childe of God, he will be carefull to try all his workes by his will and his word, and to abstaine till he know what his good will, and his pleasure is. Thus was Job zealous of his children, Job. 1.5. so of his owne wife, Job. 9.28. Therefore the spirit commends him for a man fearing God, and such as none was like, yea as the devill could finde no fault with him, Rom. 14.5. he will be fully perswaded it is Gods will, before he doe it. 1 Thessal. 5.21. not enough to say, I doe not know it unlawfull; better debarrre our selves of some lawfull things, then doe one unlawfull. Eccles. 5.5, 6.

The third is, a wary shunning and avoyding of things he knows will offend, as an awfull child will hardly be drawn, or woed to do ought that his father hath expressely forbidden him, or that will displease him; as Jacob to lye and deceive his fa∣ther, Gen. 27. or if he be drawn, yet if his father come sudden∣ly upon him, and finde him about it or beginning it, he will stay his hand soone and bee ashamed of himselfe: so the man that feares God, will not be woed and urged to those things that he knoweth cannot but offend God. So Joseph, Gen. 39.9. There is none greater in his house then I: neither hath he kept back any thing from mee but thee, because thou art his wife; how then can I doe this great wickednesse and sinne against God? Nehe∣miah 5.15. The former governours that had been before mee, were chargeable unto the people, and had taken of them bread and wine, be∣sides forty shekels of silver, yea even their servants bare rule over the people, but so did not I, because of the feare of God. Or if by case of infirmity or strength of temptation he be violently car∣ryed away, yet if he shall but once seriously thinke of the pre∣sence of God about him, it will make him for shame to stay, or breake off the practice of sinne, as in David, 2 Sam. 24.10. Da∣vids heart smote him, and he said, I have done very foolishly.

The fourth is, a griefe and a feare to see ought done by others that may provoke God to wrath, as a good childe will be loath any of his brethren or any of the servants should doe ought that may anger his father, if it be but the disquieting of him: so a true child of God will be vexed to see others take such courses as

may be offensive to his heavenly father. So that 2 Pet. 2.7. and David, Psal. 119.53.136.139.158. such are commended and marked, Ezechiel 9. as they are condemned, 1 Cor. 5.1. who doe contrary.

The fifth, a trembling at the wrath and anger of God decla∣red for sinne either in word or deed.

First, in word at Gods threatnings either against him selfe or others, as a child quaketh and trembleth at his fathers chyding, though it be with some others; so doe the children of God com∣monly when they heare the wrath of God, denounced against others, so is it, Isa. 66.2. Psal. 119.161. 2 Chro. 34.27. Jer. 26 18. Habacuk. 3.16.

Now secondly, if at his word, how much more at his rod; if when he speaks, more when he beats themselves, or others: as a child if he see his father to take the rod in hand to correct any of the family, he standeth trembling, and quaking, he feareth lest he should have a wipe by the way; so the child of God feareth as before Gods face, when he seeth the hand of God upon others, as when he feeleth it upon himselfe, David, 2 Sam. 6.7.9. the Church, Acts. 5.11. Psal. 119.119, 120. Habacuk. 3.16.

Now these being the effects, and as it were the fruits of this fi∣liall feare, it shall be good for a man to examine himself by them, whether he have it, or no; for by the fruits you shall know it: It is to be feared that if men will doe this seriously, but a few of those who call God father every day, wilbe found to have this filiall feare, and so his sonnes indeed. The first fruit, is a desire to know, and finde out Gods will, and then to doe it; but alas how many have wee that refuse to seek after the knowledge of his wayes; like those, Job. 21.14. but say some will search the word, yet it is onely to furnish themselves with matter of dis∣course; and not to finde out that which may serve, to order and direct their lives; they are a curious kinde of Men, and as Seneca saith, scholae non vitae discitur; they study schoole quirks, and not points of practice, others are sorry many times, that they lighted on more then they looked after: As the yong man not answered to his mind, was sorry he had asked; Luke 15.25. Bernard hath observed of his expereince, Cant. ser. 74. many (saith he) have I known, made sad upon the knowledge of the truth, because they could not so pretend ignorance as be∣fore.* 1.26 Or if not this, but with the sonne in the Gospell stay, and doe not, or deferre as Jonah, or doe as Balaam, blesse, when he would have cursed; so they, their hands go against their hearts; these, and such like, must needs be voyd of this feare.

The second is a jealousie over his particular actions; but how many runne headlong into all actions, never regarding what

warrant they have for them; that though never so many make doubt of them, and the lawfulnesse of them, yet all is one to them, as they know nothing for them, so they know nothing against them: and they eyther doe as Peter, Luke 22.49.50. who cut off Malchus eare before he could heare his answer; or as Prov. 20.25. doe things first, and examine them after. These are farre from this feare; for where it is, there if any doubt arise about an action that seemed indifferent before, he will be jea∣lous of himselfe, and walke the surest way, when he knoweth he may doe or abstaine without offence, but he is in some sus∣picion of the other, he will rather be sure to goe on a good ground, than hazard the incurring of Gods displeasure, though he lose somewhat, yea much, both of his profit and pleasure, knowing the feare of God is opposite to this manner of wal∣king, and so 'tis made. Eccles. 5.1, 5, 6.

The third is a carefull avoiding of knowne sinnes, and things that will offend; but how many give liberty to their flesh, runne with a full swinge into the practice of sinne, and never care to returne out of it againe; who vaunt of this feare, and yet often vaunt of their sinnes, and never shame at them. Nay, sooner shame and blush to be a man noted, to have a care to avoid the common sinnes of the age; how have these men any child-like feare? will they account that their children doe lovingly feare them, when they runne into all or many things they know will displease them, and are ashamed to be accounted more than or∣dinarily dutifull? Questionlesse no; then let them be their own Judges, and shall; for they tell us, they have no feare, if that be their feare. Prov. 8.13.

The fourth is a griefe to see others offend, but many boast of the feare of God, and yet they delight and take pleasure in the sight and hearing of other mens sinnes, never caring nor re∣garding what others doe, so they be not like them. They can dayly see many Laodiceans neither hot, nor cold, amongst us; many Ephesians, that have lost their first love; many Jebusites, Idolaters amongst us, and swarming amongst us; these they see, and yet they sigh not at it; nay, either take pleasure or make profit by it: it is but a boast, they are void of the filiall feare of God, because they have no care whether he be honoured or dishonoured; pleased, or displeased; as if a Child could endure his fathers dishonour, if not be revenged of them, for want of power and such like, yet will he mourne and sorrow. How should I beare my fathers dishonour? and if these, much more those who seeke to draw others to sinne, swearing, whoring, drunkennesse, and such like; they can have no true feare of God as Children.

The fifth, trembling at his judgments threatened or executed

upon others. Many say they feare God, and yet they can heare the wrath and judgments of God denounced against sinne, and it may be the sinnes they practise, yet are never a whit moved at all, but goe as they came, as if the Word were but wind: As jer. 5.13. Their hearts melt not, nor they mourne not; nay, when they see Gods judgments upon others, they censure and condemne them, but feare nothing themselves; nay, often when they are in the same condemnation, if they be not in the same punishment. Sure it is, they have no child-like feare at all, they are worse than the beasts, yea, senselesse things, who tremble at his voice; and they shew themselves Children of wrath: Onely the children of wrath are fearelesse of wrath,* 1.27 as S. Ber∣nard speaketh.

If I be a Master, where is my feare.] The application of the second rule of nature; we must speak of Gods Lordship, then of the feare he requires for it: He is a Lord in respect of his crea∣tures, either generally or specially: First, generally, jure Cre∣ationis & gubernationis, by right of Creation and government. Secondly, particularly, jure pacti & redemptionis, by right of Covenant and Redemption. First, jure redemptionis, Exod. 20.2. 1 Cor. 6.20. Secondly, jure pacti & conventionis, by right of Covenant and agreement. Those who live in his Church, have made a Covenant with him by sacrifice, Psal. 50. and have bound themselves by Oath to serve him, and have covenanted to be his people, Jer. 40. Here he meanes both, but not of the whole in both, but onely of government and covenant: for the other in the former, and by these he challengeth obedience and service, as by the former; for that which is required under ho∣nour, is here under feare; the same thing, but differing in af∣fection and some circumstances, as before. But first of his govern∣ment and jurisdiction, in respect of his blessings and preserva∣tion.

Men, in respect of Gods government over them, [Doctrine.] ought to serve and obey him, being under him as subjects are under their Lords and Princes, by whose authority and Lawes they enjoy their lives and liberties, increase in state and riches. So under God; he preserving, protecting, increasing them and their states himselfe. If I be a Master and Lord, and you enjoy these things by me, where is my service and obedience? This is pro∣ved by, Isaiah 1.2, 3. That of the devill in accusing Job, Chap. 1.9, 10. shews that Gods government requires this; and his answer to his wife, Chap. 2.10. also shews it. That of David, Psal. 71.6. is pertinent, and that of Jer. 5.24.

Because this is not lesse benefit than the former of Creation; [Reas.] for that was once done, this is alwayes; and as it were every day, after a sort, God creates man anew; ever preserving that he

once created, shewing in this no lesse power nor love than in the other; and if for that obedience is debt, for creating in a moment; how much more for a continuall preservation?

This may admonish all men, [Ʋse.] that as their Creation before, so their continuall preservation under Gods government, his Lordship, and Dominion over them, requires all the service an obedience they can performe, because they are his subjects and servants, he their Master and Lord. All Soveraignes and Lords looke for all feare and obedience from such as they go∣verne, protect, and whose good and peace they procure: All Masters from servants they feed, and cloath, and governe; and this they yeeld unto them, how much more all men to God, who is King of Kings, and Lord of Lords, their Soveraigne, and Lord of all, and over all? Therefore all, high and low, Kings and Subjects, Male and Female, bond and free, rich and poore, owe this to him, and are bound unto him for it. For Kings rule, the great ones governe, the rich prosper, the poore live by him, yea, all are under him; he preserveth and go∣verneth all. Whatsoever priviledge one man hath above ano∣ther, yet there is no priviledge in respect of God. If the King reigned without him, if the Noble ruled without him, if the rich increased without him, it were somewhat; but when none of these, all is by his providence, and from his power, which makes him say to all, If I be a Master or Lord, where is my feare? The King is great but in respect of his subjects, nothing greater in respect of God than another; as the earth is but a small mote or point in respect of the Heavens: the rich are weal∣thy in respect of the poore, but, but poore compared with the Kings treasure, more poore compared with God: so that be they all great, and as high and as rich as may be, yet their Crownes and Crownets, their honours and riches, their states and lives are in his hands. And as a Ship in one day upon the Sea would perish without a governour, so would all these in a mo∣ment come to nought without him, his government, protecti∣on, and providence. See then how every one that acknowledg∣eth God his Lord and Master, and feeleth indeed his govern∣ment and providence for good, ought to serve and feare him. If thou doest not beleeve that God moves all thy members when thou doest move, thou art not worthy the name of a Christian, saith one; for St. Paul hath taught it, Acts 17.28. But if thou doest beleeve it, that thou receivest such from him, and yet darest provoke and offend him, I know not what name is evill enough for thee: so for this, if thou acknowledge not all is from God, through his providence, and from his care, that thou art as thou art, thou art not worthy the name of a sonne or ser∣vant: but if thou acknowledge it, and yet shakest off his feare,

and performest not obedience to him, what name is bad enough for thee? nay, what punishment is sufficient for such an offence? what then, if for life and continuance, how much more for a well and wealthy being? when mens portions are made fatter, and their state better, both than in former times, and also than thousand others; Gods providence and care more to them, their obedience and service should be more to him. And yet it is a la∣mentable thing, my eyes could cast out teares for it in secret, (as the Prophet) to see many men risen of nothing, when they had little, were diligent and carefull to serve and obey God in themselves, and in their families, and those who belong to them; but after that Gods government was more good to them, and they prospering better by it, I know not how, such is the corruption of our nature, they serve him now farre lesse in them and theirs; and yet it is thought excusable, as if a Subject, who lived under his King, and that onely lived without wealth, or honour, or advancement, or but with a small pittance of these, and then gave him service and all loyall duty, should af∣ter, when he had received these in bountifull measure, by his gracious bounty and government, either lesse respect him, or be lesse loyall, or more rebellious, and thinke it were tolerable enough, because he is now more wealthy, worshipfull, and honourable. But whatsoever he thinks, others would condemne him, and every of these who deale thus with God; then shall they be judged by their owne mouth. Oh that they wuld in∣deed judge themselves, that they be not judged of the Lord, 1 Cor. 11.31. else undoubtedly he will judge them, if his; in this life punishing them in those things which have made them by their corruption lesse loyall unto him, as wealth, riches, honour, friends, and such like; that he may so bring them home againe, and let them see how they have wronged him, for great things giving him lesse. If he done not, the case is more fearefull, he meanes to condemne them with the world. And though they will not now acknowledge they injure God any wise in thus dealing outwardly with him, yet the day shall come, and it is now at hand, when this injury shall be made manifest, and when as these complaints, which are now made by us, shall be heard, though men have now their eares so heavy, and their eyes so shut up, and their hearts so fat, that they cannot see, or heare, or understand to be converted and healed: It shall (saith one) be equall and right with God, that those who will not now open their eyes when there is time, and while the mul∣titude of blessings they enjoy by Gods gracious government, doth invite them to serve and feare him; yea, I say it shall be just and right that their eyes shall be opened by the multitude of torments, which must continue for ever. But of you who heare

me this day, let mee hope better things; nay, let mee see them.

If I be a Master,] God is a Master secondly, by covenant, specially in this place, for he speakes to such as professe him and his worship, and such as were in his Church, and had made a co∣venant with him; as his subjects, he their God and Lord. Psal. 50.5. Jer. 50.5.

In the Church all ought to obey God, [Doctr.] because of the cove∣nant they have made with him; being in that speciall manner his servants, having covenanted with him, that he should bee their God, and they would be his people, Psal. 50.7.14. Jer. 3.4, 5. Isaiah 48.1, 2. Luke 6.46.

Because if the former, [Reas. 1] and for the former reason, more for this; when God hath taken them so nigh to himselfe in speciall place: For if all subjects owe duty and obedience; more they, whom the King takes into his owne House and Court, into his Chamber of presence: So if all that are in the world, bee the Lords Kingdome, and ought to serve and obey him, and are bound by his generall government and protection; more those whom he hath taken into his Church, his House, his Court, and his Chamber of presence, and imployed them to some speciall service and office about his person, as it were.

Because, [Reas. 2] if they be covenant servants, and that be professed, then must they remember their conditions, for without them no covenant is made, and the condition on their parts is to serve and obey him, and this very common honesty and servility requires of every servant.

Because God tooke them into covenant, [Reas. 3] not as men doe com∣monly their servants, then when they were able to doe him service, and looke before they agree with them, what service they are able to performe them; but God (saith Chrysostome) farre otherwise, he receives them into covenant when they are able to doe nothing, and maintaines them long before they can doe a∣ny thing; therefore reason they should doe him service when they are able.

A reproofe of many men, [Ʋse 1] who live more disobedient and re∣bellious in the Church, then thousand heathens have done out of it; who onely are Gods servants at large, and yet doe they out goe them in many things in the outward service, and sub∣jection to God according to the law of nature, he hath ingraf∣ted into them. Many sinnes, thousands of them would have blushed to have heard tell of, and been marvellous ashamed on∣ly to speake of them without detestation, which these in the Church, and for all their covenant shame not to doe, and blush not to brag of them: Questionlesse, as the same sinnes are graater in the Church, then out of it, for ignorance excuseth à

tanto, though not à toto; so the same and greater shall have greater punishment, howsoever they may carry it out for a time: Yea, and howsoever some dream, all in the Church must needs be saved, though the multitude without be condemned, yet they shall find as it is, Math. 11.22, 24. so it shall be easier for those heathen, then for them; lesser shall their torments be in Hell.

To instruct every man in the Church, [Ʋse 2] who is Gods covenant servant, having made a covenant with him, with the sacra∣ments, and by them; that he ought to serve, and obey him with all faithfulnesse and diligence: So doe masters looke for, from their covenant servants, so will servants of any honesty doe with their masters: So God expects, so should they per∣forme: It is not the boasting of their baptisme, and com∣ming to the Lords Supper, the renewing of their covenant, that will be profitable unto them, when they performe not their con∣ditions to renounce the enemies of God, and to serve him; Nay it will be their shame & greater reproach, because while they boast of the covenant, they shew themselves covenant breakers, such as common honesty would blush at, the sin of Gentiles who were given up to a reprobate sence;* 1.28 If any man imagine that these set him at liberty, that is, carnall liberty, he marvellously de∣ceives himselfe: Truth it is, that it is true liberty, for the ser∣vice of God is most true liberty, but it is not their carnall liberty to doe as they list, but to follow the command of God, as the Centurions servants, for they have their presse money, or soul∣diers oath given unto them; yea, and being so nigh brought to him, they owe more service, for their more honour, more obedi∣ence: he that imagineth it is an easie life to be a Courtier, to be imployed about the Kings person, in his presence or bed chamber, doth much deceive himselfe, as ignorant of such things; for though they have more honour, more favour, and obtaine many speciall suits for themselves and friends, yet they have more labour, more watching; yea, more diligence and in∣dustry is looked for, from them; and they usually performe; so in this, in the Church, Gods Court, there is more honour, more comfort, more suits obtained, but more service required, or at least more bonds of this service, & more reason they should per∣forme it. That Chrysost. urgeth touching virginity of a woman, a virgin and married, may be here applyed; that if there be any liberty to mind earthly things, to follow the pleasures of the world and such things, it is to those who are out of the Church, not to those who are in it, further then helps them to this service.

Where is my feare?] Wee have seen the reasons why this is due, and why God doth chalenge it; wee must now see the

duty, and this is servile feare; feare in generall, is but the ex∣pectation of an imminent evill, this feare rises from the conside∣ration of the power and justice of God.

And of this, first, a man ought to performe, and give it to God.

Secondly, the effects of it; Of the differences were spoken before.

The servants of God (howsoever they be servants) even in the Church ought to feare him, [Doctr.] that is, to serve him and avoyd the evils he hath forbidden them, for fear of his power and justice, Jer. 5.22. and 10.7. Math. 10.28. Psal. 33.8. 2 Cor. 5.10, 11. Rom. 11.20. Revelat. 15.4.

Because he is able, [Reas. 1] as he made them with a word, and the whole world at first, so to destroy them, and bring them to nought with a word, when they displease and provoke him. Now in reason, as naturall men (as Tully said) doe more regard what he can doe to them, in whose power they are, then what he will doe with them. For being able he may, when he will, come upon them and destroy them, but being willing and not able, he cnnot at his will; so in reason ought all men to deale with God, and towards him.

Because his justice will not suffer him to passe over the breach of his law unpunished, [Reas. 2] no more then he will or can be unjust, nay no more then he will not be God; for if unjust, no God; if he let things slip over unpunished, he must be unjust, except in things where men judge themselves first.

Then in the Church must there be feare of God, [Ʋse 1] namely of his justice and power, and not of his mercy only; contrary to some who thinke, in the Church, onely men should feare God for his goodnesse? I answer, that it is true this should be the prin∣cipall thing for which they should feare; but in the Church, though we be all one mans servants, yet we are not all one mans children; yet if all were so, because of the unregenerate part this ought to be, in that a man is not altogether freed, and made a sonne, but is partly a servant, &c.

Then ought every one in the Church to endeavour to know his power and justice, [Ʋse 2] and to acknowledge them; for howso∣ever it is true that all are alike in the hand of God, and his do∣minion over all, as the Psalmist speakes, yet all doe not regard and take notice of it. A great many doe not beleeve, nor are perswaded of them, and that maketh them, they feare not God as they should. For as Ignoti nulla cupido, there is no de∣sire of that which is unknowne so nulla formido, there is no feare; for feare riseth not so much out of the outward evill, as it doth of the inward apprehension of it. And there∣fore not the neernesse of the danger, but the conceit of the e∣vill,

raiseth the affection of feare in the heart; therefore Isaiah saith of some, that they goe downe laughing to Hell, they play merrily upon Hells mouth, as the Child without feare, playeth uon the Cockatrices den, because they are ignorant what danger they are in. So then it is not all who are in his power, and over whom his authority and justice is, but such as know them for present, or how they may feele them after, that feare and stand in awe of him as they should.

To teach men, if they have not the spirit of sonnes, [Ʋse 3] the love of God and righteousnesse, that for conscience they will obey, yet at the least, that they endeavour to obey him for feare of his power and justice, as servants, if not as sonnes. The other is that which is acceptable, yet this is that which God calls for, and men ought to doe, even the outward act of Gods service for feare of his power and justice. Though I cannot say it hath any promises of good things, yet hath God shewed good, and given blessings to those which have it onely. As to Ahab and the Nine∣vites for their repenting at the feare of his judgments and threat∣ning: To shew how he will much more accept the repentance of his, yea, and to draw on such servants to the like, for that is a speciall benefit to his Church, they be orderly in the outward duty.

The second thing concerning this servile feare, is the effects of it, which are these:

The first, that it is tanquam fraenum ad equum, as a bit and a bridle to men, to with-hold them from sinne, from the wilfull practice of wicked things; it is the strongest curbe that can be to keepe mans corrupt nature from running forth into outrage, if it be surely setled once in them. Manifest in Laban, when he pur∣sued after Jacob: Gen. 31.29. And that of Paul, when he shew∣eth that the want of this maketh the open high-way to the pra∣ctice of all sinne, Rom. 3.18. And that this should be such a re∣straint, it stands with reason; because there are two maine things which draw men to sin, and the practice of wickednesse. The first is, the desire of some good men may get by the commit∣ting of it, but this desire is crossed by feare, which is the strong∣est and most violent affection of all others, and so stoppeth the passage of all other desires; so that it is neither profit nor plea∣sure that can make a timorous man hardy, or can master and o∣vercome feare in any mans minde, but it will overcome all de∣sire of them, and nodesire of it; nay, not the pleasure it selfe, all the pleasure in the world cannot comfort a condemned person, nor banish feare out of his minde, so long as the halter hangeth over his head, so long as he dayly and hourely looketh to be drawne to execution. But feare is able to expell pleasure, and the desire of those things we love most; as in Sampson in Dali∣laes

lap, when a noise of Philistims and a false Alarum was up∣on him. Gods feare expells all other feares, as is manifest by the Midwives. Exod. 1.17. Jer. 1.17. Isaiah 8.12, 13. As a stronger nayle drives out a lesse, so the feare of God other feares; the greater feare the lesse, the feare of Hell-fire will carry the mastery of all other feare. Luke 12.4, 5.

We may make use of this, [Ʋse 1] first, to prove many men amongst us not onely void of a filiall feare, which makes men avoid small sinnes, and to shun the act of any sinne, but of this servile feare, because great sinnes are small or no sinnes with them, and they have the very habite of all sinne, living in the practice of some one, or many grosse and impious sinnes, whoredome, adultery, murther and blood, oppression and cruelty, covetousnesse and usury, swearing and blasphemy, &c. so that whatsoever they say, we may say, Psal. 36.1. The transgression of the wicked saith within my heart, that there is no feare of God before his eyes: when as then men goe on in their wicked courses, and a small pleasure or desire of it will carry them to the fulfilling of the lusts of the flesh, and to all voluptuousnesse, and practice of all pleasure, a small feare make them commit any sinne, and either coveting some pleasure, or thinking to avoid some displeasure of the world, they onely neglect not the good, but make no bones to commit sin, and to lye in it; they have not certainly come so farre as to have this servile feare, and so they are not sonnes, no not servants of God: nay, though they have the shape of men, as Nabuchadnezzar had, yet they have not so much understand∣ing as a beast, lesse than he had. For as Bernard saith, Divers. 12. Let us lade and over-burthen an Asse, and toyle him with labour, he cares not, because he is an Asse: but if we assay to put him into the fire, or thrust him into a Ditch or Quarry, he shunneth all he can, because he loves life, and feareth death. And yet these run headlong to Hell, and breake forth into all kind of impiety, as the Horse into the battaile, when they know these will worke their everlasting confusion.

This may teach every man who would keepe himselfe free from the practice and trade of sinne, [Ʋse 2] and that neither the plea∣sures nor displeasures of the world, the delights nor the dreads of it, shall draw him to be enticed, and openly sinne: to labour for this feare, by which he shall be able to overcome temptati∣ons on all sides. For if he have this feare, a man would never sell himselfe to eternall torments for a draught of pleasure, or for a Million of Gold, when it might be said to him, as Joshua 22.18. Ye also are turned away this day from the Lord: and seeing yee rebell to day against the Lord, even to morrow he will be wroth with all the congregation of Israel. Loe, to day he offendeth, and to morrow God will be wroth, and he shall perish in his wrath,

surely no profit or pleasure tendered unto him, would make him incurre this danger. And for the other temptation, hee would easily overcome it by this, even the feare of mens feare, with the feare of Gods punishments, and say happily as David, though he spoke it more sanctifiedly, Psal. 119.161. Princes have persecuted me without cause, but mine heart stood in awe of thy words. If he have this feare, hardly such temptations will assault him. For as Chrysost. Hom. 15. ad pop. Ant. If it be once knowne and heard that an armed Souldier stands watching in a house for the defence of it, there is neither thiefe nor robber, nor any that practiseth such evill, will come neere it. So, when feare is the keeper of mans heart, there is neither the temptati∣on of pleasure, or profit, or worldly feare will set upon a man, but will fly away, or be easily expelled, subdued as it were by the command of feare. God hath set two Schoole-masters o∣ver us, Pudor & Timor; shame and feare; that should lead an ingenuous nature; but if not that, yet this should, unlesse we will be worse than beasts.

The second effect of this feare is, that it is tanquam acus ad filum, the needle or the bristle to the threed: that is, that as they goe before, and make way for the threed, but abide not there when it is once come, but goes out againe: So this feare first entereth the heart of man, and makes way for love or the Child-like feare, that loving feare, first when he is converted; and it entereth in for this end, to bring or draw in love after it, and love when it is once entered, casteth feare out of doores, that made entrance before. 1 John 4.18. This is further ma∣nifest by the example of Paul, Acts 9.3, 6. and Josiah, 2 Chron. 34.19, 27. so Act. 2.37, 38. and 16.30. Rom. 7.10.

Because God respects and accepts men to give them grace when they are troubled, [Reas. 1] and are smitten with this feare, Isaiah 66.2. and it is spoken exclusivè, none but them; this then must needs goe before.

Because mans heart is not capable of grace without this; first, [Reas. 2] without this it is not fit to receive the impression of Gods Spirit. It gives no grace, but it makes capable of grace; as we see fire, though it give the metall no fashion, yet it maketh it liquid, and fit to be cast in any mould; it maketh the waxe fit to receive any impression of the Seale. So this feare, though it worke no grace in the heart, but leaveth it as corrupt as it findeth it, yet it mollifieth it, and maketh it plyable for Gods Spirit to worke upon, which before could not take the stamp of Gods grace.

This manifesteth that many men must needs be without grace, [Ʋse 1] because many have not had this feare, which is ever be∣fore grace, wheresoever it comes; and grace never comes any where, where this Usher hath not beene before; it is the fore∣runner

of grace, as John Baptist was of Christ: As God appea∣red to Elias, so he approacheth to the soule, 2 Kings 19, 12, 13, 14. he was neither in the winde, nor earthquake, which ren∣ded the earth, and clave the rockes, nor in the fire that devou∣reth all before it, nor he went not before them; but he was in a soft voyce which came afterwards: So is the spirit and grace of God, it goes not before the servile feare, it is not with it, when it rends the hard hearts of men, and when it melts and mollifies them with the fire of Gods wrath; but it cometh after, and spea∣keth peace and rest to the soule, whereas many never tasted of this feare, and shew it by their lives they have no feare of God, nay in words brag, they had never no such rentings, and mel∣tings of heart, nay jest at those which have, they shew them∣selves, voyd of grace, of true grace; yea, many who are not so outragious, but civill, or rather secure, who indeed never felt a∣ny such trouble, and fight in them, any such feare or terror, but all things is, and ever was at peace within, they are men voyd of true grace and saving grace; they may have the shad∣dow and similitudes of grace, but no substance and truth of it.

This may teach every man that hath this feare in him, [Ʋse 2] to make much of it and nourish it, it being the forerunner of grace, and as it were the harbinger of it, without which it never ap∣peares, as God never comes with grace, unlesse this apparitor go before; as men therefore who desire the Prince, and joy in his comming, will rejoyce at the comming of his Harbinger, and make much of him, so ought they of this feare; yea, and the greater this feare is, the more rejoyce at it, aswell as men may rejoyce in feare, for the greater grace follows after, for in the examples of the Scriptures, those who have had most feare and conflicts in their conversion, have been the best men and wo∣men, most full of grace. God (saith Bernard) hath two feet, the one of feare, the other of love; and when he would enter a mans Soule, he is wont to send afore, or step first in with his foot of feare, then after, his foot of love; and the greater the feare is, which went before, the greater the love is which follows after.

The third effect of this feare is, to make the party it possesseth credulous, apprehending every surmise against him, making him encline to the worst, and forecast the utmost of the evill. As in that feare which the Goaler was possest with, Acts 16.27. he apprehended the worst and utmost. In Samuel and Josiah, so in the Ninevites, Ion. 3.5. therefore it made them appre∣hend the worst, and beleeve it would be so.

Because feare brings to minde a mans sinnes and deserts, [Reas. 1] even those which were long before committed, and for them makes

him apprehend danger, and deeper then indeed it is. As in the brethren of Joseph, Gen. 42.21. no marvell then, if it make them easily beleeve that such things may fall upon them.

Because they know by themselves, [Reas. 2] that those who are inju∣red and offended, doe hate the offenders, and where hatred is joyned with power and might, there must needs be danger of some fearefull effect, and so makes them suspect the worse; It is so betwixt man and man, Gen. 50.15. So betwixt man and God.

This teacheth us that undoubtedly there is a great want of this feare amongst most, [Ʋse 1] because they doe not apprehend or beleeve the dangers imminent, or as great as they be; but if a little, yet they will not make the worst, but the best of every thing. They read often the judgements of God written; they heare them threatned against particular sinnes, and it may be their owne; they see them executed upon particular men daily, every moment, and every morning he drawes forth his judge∣ments, yet they hang in suspence, whether he will doe with them, as they see him doe with others before them: They have the root of gall and bitternesse, Deut 29.18, 19. How many scoffers have we, who will not beleeve that Hell fire is so hot as the preacher tels them; no Hell but in this life, the gall of the conscience, which they can cure with company, and good fellowship. How many have we that thinke the mouth of God is not so hot against sinners as men speake of, not so grievous as we would make them beleeve; and though now and then some be smitten, yet that he must for example sake, to keepe some more orderly; but no great feare there needs be of it, so long as a man is not outragious? how many that think repen∣tance is not so difficult, as men would make it, for at their deaths for a little confession and proclaiming of their sorrow, they shall have a fellow pronounce pardon unto them; how many thinke that death is not so suddaine, and so uncertaine as some imagine, few dye so, and that they need not much suspect, and feare to be prepared, but they shall have time enough: And for a little good at their death, they heare many Preachers not tell of the sinnes of men in their lives, for that will not be born, but of their good at their deaths, and include every bodies soule in Heaven. But these men are all voyd of this feare, for if they had it, they would be easily perswaded of these things in their Soules; yea, they would suspect farre more then we could sug∣gest, for so suspitious is feare: and as every affection is prone to the apprehension of those things, that feed that affection; as love, joy, hatred, &c. So specially if feare.

Particularly, every man may try himselfe, [Ʋse 2] whether hee hath this feare or no. Is he like to the sonnes in law of Lot, when

their father told them how that God would destroy Sodome, Gen. 19.14. Hee seemed to them as one that mocked; So when the Ministers threat particular or generall judgements, he is but as one that mockes, and because of Gods patience after their Prea∣ching and denouncing, thou thinkst nothing will come; but say, as some have been heard speaking, the Ministers doe well to threaten sharpely, and speake great words, and tell the people of fearefull things, but yet we hope for farre better things, feare thy selfe, because thou canst not feare the things they speak, and believe them, much lesse apprehend more, never casting the worst, but making the best of every thing: this security argu∣eth that thou wantest this servile feare.

The fourth effect of this feare is humility; for feare beates downe the pride of the heart, and makes men not stand upon their pantofles, man to man, not to stand upon tearmes, as be∣twixt Benhadad and Ahab, 1 Kings 20.31, 32. so in this where the feare of Gods power is, the former examples of Ninevites, Israelites, Saul, Goaler, sheweth it plainly, as that Rom. 11.20. Bee not high minded, but feare: a proud spirit and the feare of God can never agree.

Because they know there is no wisdome nor power against the Lord, [Reas. 1] and so he is to be crept to, not held at defiance; for com∣mon wisdome teacheth those who are in danger of others, and under their power, when they know their power and justice, not to carry themselves proudly, but humbly towards them. As in Benhadad: so women and friends, who sue to Judges for their friends, doe petition them submissely. Chrysostom.

Because it will make every man out of love and liking with all things he hath, [Reas. 2] and to take no joy in them, or at least no pride in them, when he feares his power who can take them from them in a moment.

This, as the former, sheweth that many men are destitute of this feare, [Ʋse 1] they are so highly minded, they stand so upon their tearmes, and prerogatives, in most things, not with men but God, not in small things but matters of salvation. They stand upon their reputation and esteem amongst men, when as God cals up∣on, and sounds an Alarum, not to the eare by us, but to their heart and consciences with us, calling them out of their course of life, as their ambitious, lying, deceitfull, covetous or carnall, civill course, and submit themselves to the word & to the means of salvation, forsaking such courses, and living humbly, dealing plainly, walking contentedly, having religious and holy conver∣sations, they fear men will mock & scorn at them, & think mean∣ly of them, say they are become superstitious, or turned precise, or they cary themselves otherwise then becometh men of their place and state, like Zedekiah, Jer. 38.19. Like those rulers, who

beleeved on Christ, but of a proud and ambitious humour, they were ashamed to professe him. John 12.42, 43. They thought it too base a matter to yeeld themselves to be governed by so meane a man, as had none almost but a few Fishermen to follow after him; so standing upon the reputation of their estate and places, they refused to submit themselves to the meanes of Sal∣vation, and continued in their damned estate. How many have we like to these in all places, Cities, Townes, Villages, houses, all full of them; as many as there are, so many have we, that yet have not this servile feare.

Particularly, every man may try himselfe whether he hath this feare or no: [Ʋse 2] where this Timor is, there is not Tumor, saith Ber∣nard; there this feare hath pierced that bladder, and let out all the wind in it; thou art growne humble and lowly, and standest not upon the reputation or estimation of men, so thou may'st doe what God commands when he calls to any duty; but if thou doest, there is no feare in thee. For instance, thou hast in the time of thy ignorance or prophanenesse, either when thou wast a servant, defrauded thy Master to get a stock to set up by, as is the custome of divers; or being free and in Trade, thou hast deceived and defrauded many men, and the treasures of wic∣kednesse are yet in thy house. Thou comest to the Church, thou hearest the Word, the Lord smites by the sword of his mouth, and calls for this, that thou with speed make restitution; thou wilt not doe it; why? thou standst upon thy credit; for if thou make open restitution, then thou shalt be accounted a fraudu∣lent and deceitfull man, and every body will cast it in thy teeth upon any breach; if privately, thy credit will so sinke, for thon art not able to drive a trade as before, and to maintaine thy selfe, wife, and children. Know this, thou art void of this servile feare, while thine heart is so full of pride, that it will not stoope to God and his commandement; for if thou fearedst his power and justice, thou wouldest not stand upon this reputati∣on with men: Can he not make thy wickednesse knowne to thy shame? and can he not make thee as poore to thy dishonour? If thou diddest feare this, thou wouldest never stand upon that. The like may be said of men who make profession of conversion and Religion, and yet neglect the duties of it, for feare of the scornes and reproaches of men, and stand upon reputation; they have no feare. But if thou canst be content to hazard thy credit to obey him, that gives credit, and honour, and riches to whom he will, and takes them from he pleaseth; it will prove to thy selfe and to others that thou hast this feare at lease, what else may be more; if not, then the contrary; for there can be no place for feare, where the heart is passed up with pride. To obey God in honourable things, and things to be done without

crosse or hazard of credit, is but to serve themselves.

The fifth effect of this feare is diligence and carefulnesse, that is, it will never let a man rest, till he have used all the meanes whereby he may have any hope to escape that which he is afraid of. Instance for the feare of man in Jacob, Gen. 32.6. &c. ma∣nifest in Ahab, 1 King. 21.27. Exod. 9.20. Acts 2.37. Acts 9.6. Ninevites.

Because this feare is credulous, [Reas. 1] makes a man beleeve that will come which is threatened, and that such things are not scarre-crowes, but if they be not prevented, they will come, and suspects often more than is uttered. Now, that men be∣leeve, they use meanes to compasse it, if good; to avoid it, if e∣vill: If good, hope for it; if evill, feare it, and so seeke to avoid it.

Because feare breeds a desire, [Reas. 2] whether a man feare he shall not enjoy some good he would have, or lest some evill should come upon him he would escape; the desire to have, and the desire to escape is increased by his feare. He that feares neither, may have some desire; but when feare comes, it increaseth his desire: yea, as the feare increaseth, so doth this. Now a desire, and a desire enlarged, gives a man no rest, till he use the meanes to have, or escape; desire is never without endeavour for it, or a∣gainst it, to use all the meanes knowne unto the desirer.

This, [Ʋse 1] as the other two, argues great want of this feare, be∣cause men are so secure, and use no meanes at all to avoid Gods judgments here, or to come; or use them carelesly and coldly, which must needs prove want of feare: when they heare that no adulterer, usurer, blasphemer, or any that loves and lyes in any smne, shall inherit Heaven, but shall have their portion in the burning Lake, without faith and repentance, which can never be had but by diligent and carefull hearing of the Word, this they contemne, or regard not; if it come not to them well, they will not feeke after it; if these fall into their mouths, well it is, but otherwise they will never trouble themselves further about either of them: For if they be elected, they are sure to be faved, and the refore they will leave all to Gods disposition. Thus some say desperately, but more deale thus, and shew plainely there is no feare of God in their hearts, or before their eyes; for that would keepe another manner of coyle in them, and would not suffer them to sleepe so securely in sinne, ne∣ver regarding what became of themselves. If they had this, we should not need to threaten the wrath of God, nor to excite them to flye from the wrath to come, and by well-doing to seeke honour and immortality. And we should need lesse to doe it, or at least we should more prevaile with them; for them workes the hammer when the Iron and metall is mollified and softened

by the fire; then the Word, when men are softened and molli∣fied by this feare: then the Word is most regarded, when the heart is wakened by the present feeling, or feare of judgment to come. Questionlesse the generall security that hath overgrown the whole body of our people, that they neither seeke to escape the vengeance to come of themselves, nor yet when the Mini∣sters of God doe with one consent threaten them: though ma∣ny Johns have preached for a long time, that the Axe is laid to the root of the tree, yet they come not to enquire what to doe, as the people did, Luk. 3.9, 10. Our age as Chrysostome obser∣ved, is like to the old world, our Cities like Sodom and Go∣morrah, still secure. The plague of God that was upon our hou∣ses and persons, hath not wakened them, the Sword that was even at our heeles, hath not made them shake off security, and begin to feare: what is this but a fearing of some judgment that will make our hearts to ake, and the eares of posterity to tingle when it shall be told them? according to that of Jer. 2.19. Thine owne wickednesse shall correct thee, and thy turnings back shall re∣prove thee: know therefore and behold, that it is an evill thing and bitter, that thou hast forsaken the Lord thy God, and that my feare is not in thee, saith the Lord God of Hosts. Yea finally, (to knit this to our present matter) what proves this else, but that the men of our times are so farre from the truth of Christianity, howsoever they professe themselves to be Christians, that they are not come so farre as yet to be Gods servants, worse than ser∣vants, yea than beasts, yea than Sathan, Jam. 2. who beleeves, and trembles.

This may teach every man to try whether he have this feare or no; [Ʋse 2] feare breeds carefulnesse to avoid that is feared, or is and ought to be fearefull. Doth any man heare of the judgments of God sounded out many wayes by the words and workes of God, is he carelesse of them for himselfe, for his family, if he have a charge; and possessed with the security of the age, not seeking all meanes to avoid them, not as the masters of the fami∣lies, Exod. 9.20. such then as feared the Word of the Lord among the servants of Pharaoh, made his servants and his cattle flee into the houses. But as Gedaliah, when it was told him by many the danger by Ishmael, he beleeved it not, and so would not pre∣vent it, Jer. 40.14, 16. and saith, the Lord will doe no such thing, and so will not take the meanes to avoid them: thou hast not so much as this feare. And dost thou thinke thy selfe a good Christian, when thou goest not so farre as carnall, naturall, yea, Heathen men have done? But is any otherwise affected, when the Ministers threaten, when God thunders, and shews some manifest proofe or figne of an approaching evill? Is it to thee like as Dalilaes voyce was to Sampson? The Philistims are upon

thee, making thee flee out of the lap of thy pleasures, and all the delights of thy sins, in making thee to seek all means possible to avoyd the evill to come, by hearing, believing, repenting and such like, then hast thou this feare; which though it be not a purging fear, yet is it a restrayning feare, not a saving feare; and grace itself, yet it makes way for that, which never comes before. Endeavour for it, and strive to adjoyn the other, that thou may∣est begin a servant, proceed to a sonne, and so at length a∣bide in Gods house for ever, John 8.35.

Saith the Lord of Hoasts unto you, O Priests] In Gods accusa∣tion we have seene the ground and the reason of it; we are now to proceed to the accusation it self, and here first, the Accuser, God; Secondly the accused, Priests; Thirdly the Crime. It is not the Prophet who accuseth them, who might happly bee suspected to have done it, on some humor, and heat, and some finister respect; but the Lord himself, which the Prophet affirms to strike more reverence in them to his message, and to affect them to look to their wayes, and he is called the Lord of Hoasts, who can easily punish all their wayes, having all at his com∣mand.

For the second, the persons accused are the Priests, yet not excluding the people, as before the people were accused by name, and the Priests included; and the Priests are alone ex∣prest, not that they sinne alone, but being chiefe and greatest sinners, because the people might extenuate their fault by ig∣norance, and by pleading example of Priests; but the Priests could have no excuse, and the Priests duty was to reprove o∣thers for prophaning Gods worship, and give examples; and therefore by negligence, and impiety teaching the people to bee prophane, they are justly here accused.

Ministers as well as others, are lyable to be checked, and re∣proved by the word. [Doctrine.]

Such as the Priests are, [Doctr.] such commonly the people are, and therefore all are reproved in their name.

The Ministers specially, [Doctrine.] and in generall all who have the charge of others (to make the Doctrine more generall) ought both to teach and doe, be an example both in word and deed.

The sinnes of every man are so much the more grievous, the more they crosse the maine end of his particular calling and pro∣fession; [Doctr.] as in these Priests, which was to see the honour of God duly regarded: for the common people it is not so much that they make light of Gods honour; but for the priest, as it was not to be expected, so not indured, the contempt of Gods name a great deale the more grievous sin, because it was clean contra∣ry to the end of their profession; and so in all other men: As

treachery in friends, their profession being fidelity. Micha. 7.5, 6, 7. Eccle. 10.5. the error or the wrong is so much the more grievous, that it commeth from the ruler or Judge, who ought to doe nothing but just, 2. Cor. 11.26. St. Paul recko∣ning up his dangers, he reserved the last for the worst, in perils among false brethren, Cant. 1.5. the Church accuseth and com∣plaineth onely of her owne Mothers sonnes, as if they onely had offered her the wrong, and yet who knowes not what hard measure was done to her in all ages by tyrants on the one side, as Lions, and by heretiques on the other, as Dragons; but pas∣sing by them, complaineth onely of those who seemed to be of the same body; other injuries affected her nothing so much as this, Gen 3.12. Job 2.9. the serpent the devill doing it, was nothing in respect that the women, their wives, their owne flesh given as helps for them, and comforts to them, should be hin∣derers and destroyers.

Because where a man is bound to the duty by more reasons and bonds, [Reas. 1] there the breach of it must needs be more hainous, and the greater; when as every one, then is bound as a man, more as a Christian, but more, when he hath a speciall profession for it. This threefold cord binding the harder, makes the breach the more grievous.

Because those things come commonly unexpected, [Reas. 2] and that which is unexpected, and unsuspected, it commeth alwayes more suddainely, it lighteth more heavily, and is taken more to heart. This made David complaine so much of the injury of a friend, as a thing that came so unexpected, and did so pierce him; Psal. 55.12. And so may God say and complaine of us.

Because every thing, the further it is out of his place, [Reas. 3] the more irkesome and troublesome it is; As it is a rule in nature, that the elements doe not weigh heavy in their owne places. As in water, a man diving under it findes no weight; but a small quantity in a vessell is more then he can goe under: the reason, because before it was in its owne place, now it is out of it, in the place of another element; so in this, vice is nothing so offensive, when in its own sea and subject, as when it is in the place of a contrary vertue.

Hence we observe that as all sinnes are not equall, [Ʋse 1] so not the same sinnes are equall, when they are performed by severall par∣ties, and men of severall professions. For instance, ignorance is a sinne, but one mans ignorance is greater then another, not of private men only, because their meanes of knowledge by educa∣tion, or living in the place of instruction, are or have been di∣vers, but the ignorance of the Minster, more then the people; for ignorance is in his proper place in the people,

but for the Priests and Prophets to be ignorant, that should be instructers of others, where ignorance is in the seat of knowledge, here it is the more hainous. And though both shall fall into the ditch, yet more shall be his torments. So for injustice, for a man to be robbed by a professed theefe, or to be wronged by a Judge: So for deceit, to be cheated by a man that lives by his wits, is not somuch, as to be deceived by one that he traffiques and trades with, who professeth to deale honestly, and upright∣ly; so for unfaithfulnesse in an enemy, 'tis not so much as in his professed friend: so the same sins in the Church are more hai∣nous, then out of it, of Protestants, then Papists; for these professe all against them, but they professe unfaithfulnesse, trea∣chery, deceit, murthers, treasons against every Hereticke, be∣cause he is ipso facto Excommunicated, and needs but the Popes Excommunication, for more declaration of it, and more certain∣ty, as Thomas in summa, and Bannes upon it.

To teach every man as to avoyd all sins, as hainous and dis∣pleasing unto God, [Ʋse 2] so as more hainous those which are against the main end of his calling wherein God hath placed him. As the Minister must labour against ignorance, idlenesse, suffering his gifts to decay, not increasing his talent; and he must endea∣vour to search, and beat out the simple and sincere sence of Gods word and will, and impart it unto the people, to bring them to life eternall: for it is a hainous sin, for him to be igno∣rant, or to handle the word deceitfully or corruptly, as Saint Paul speaks, or to wrest the sense of it, as Saint Peter speaks to their purposes. And so as it is Isaiah the 3.12. They that lead thee, cause thee to erre. So the lawyer must not use unfaithfulnesse or cun∣ning dealing, he must search out the proper grounds of the law, to direct his client to proceed warrantably, to see his wrongs re∣dressed, or recover his right; for, for him to spend his time in devising quirks and distinctions, which may serve to obscure the truth, and make contentions and suits rather then end any, or to delay his clients cause when he may well haste it and bring it to an issue, and as many doe use their cunning to this purpose, it is the greater sinne in them; so a Physitian, and a Surgion must imploy all his skill to cure; for him to deferre, and somtimes to help forwards, and then pull backwards againe, to make gaine of his patient, and empty his purse, and hurt his body, is very hai∣nous; both of them worse then theeves by the high-way, ma∣king Gods ordinance a cover for their theft, not so punishable by humane laws, but as culpable before God, and shall as severely be punished. So if a sonne omit the honour due to his father, or a servant the feare due to his master, is a greater sinne; for o∣thers to doe it to the same men, is not so hainous; so tis the du∣ty of a wife to be a helper, that she must indeavour in all things:

For, for her to be as Eve, who was given as a comfort to make A∣dams life more joyous, for her to be a broker to bring death, she that was taken from him as part, to be shot at him as a dart, to the wounding and murthering of his soule, as Basill speaketh; or for her, who was taken out of his side, to guard and hemme in his heart, to be a ladder to the Devill to scale the heart of her husband, as Gregory speaketh of Jobs wife, was more hainous then when the Serpent and Devill did it, who were professed e∣nemyes, and so now, being directly against the end of her crea∣tion and calling; and so of all, they are thus to thinke of their sinnes, and thus to avoyd them.

That despise my name,] The sinne they are accused of is con∣tempt of his worship, not the omitting of it, or the not doing of it at all; but the doing of it corruptly, carelessely and contemp∣tuously. The name of God signifies, First, himselfe; Secondly, his properties. Thirdly, his commands or his authority; Fourth∣ly, his workes; Fifthly, his word and worship, which is here meant, and which they not only omitted, which might be through ignorance or some forcible temptation, but contem∣ned or despised, for many could not pretend ignorance, and at this time there was no persecution to compell them to disho∣nour God: but many did it out of a base conceit they had of Gods majesty, thinking any kinde of service would serve the turne; the word signifies to trample under feet, as we doe vile things, Math. 5.13. 2 Kings 9.33. but did the Preists doe thus? Ribera answereth, things are oft said to be done, which are inten∣ded to be done; because nothing is wanting in them why it should not be done, who have a will to have it done.

Contempt of Gods name, that is, when men doe indeed the works of Gods worship and service, but doe them negligently, [Doctrine.] carelesly and contemptuously, thinking if the deed be done it is enough, but how for the manner it matters not greatly, it is a grievous sinne: Manifest, that it is here made the grand sinne of this people, and these Priests for which the burthen is threat∣ned in the beginning, and many particulary judgements after∣wards. This people did the work of the Lord, brought their Sacrifices; but they did it carelesly and contemptuously, brought any thing, as thinking it good enough. This was one difference betwixt Abel and Cain, though faith was the main, yet how carefull the one was, that thought the best was bad e∣nough, the other, the worst would serve, for he brought a Sacri∣fice. Gen. 4.3, 4. Hence are the qualities of the sacrifices described in the Law; God requiring not only Sacrifices, but such as were perfect without blemish, Levit. 22.20, 21, 23. Deuter. 17.1. But why this? but to shew how he requires the manner of doing, aswell as the deed, and that he cannot endure

corruption here. Hence Saul laboured to lessen the fault, be∣cause they saved the chiefest for the Lord. 1 Sam. 15.15. Hence is that, Malach. 1.14. which we shall see hereafter.

Because this argues a great contempt of God, and as we may speake, [Reas. 1] of his persn; for when any man is respected either for love or feare, there the offices and duties that are performed a∣bout him, are done neither negligently nor carelesly, but with all diligence. The Wife that loves her Husband, the Child that honours his Father, the servant that feares his Master, doe their duties with all diligence and care. Where the duties are done of course, and coldly, there is not the respect of the per∣son that should be: so it is in our carriage towards God.

Because it is grosse hypocrisie, when men doe thus performe the act, [Reas. 2] and yet their hearts and affections are farre remote, and so are no living sacrifices, but onely dead carkasses, such as must needs stinke in the nosthrils of God; yea, and thus honou∣ring him, they doe dishonour him, Isaiah 29.13. St. Salvian speaking of such as worship God corruptly, saith, Non tam ina∣nis criminis fuisset ad Templum Domini non venire, quàm sic ve∣nire; quia Christianus qui ad Ecclesiam non venit, negligentiae re∣us est; qui autem venit, sacrilegii; minoris enim piaculi reus est, si honor Deo non deferatur, quam si irrogetur injuria: ac per hoc qui∣cunque ista fecerunt, non dederunt honorem Deo, sed derogaverunt. De gubern. Dei, lib. 8.

This being such a sinne, argues the age we live in, guilty of a great deale of sinne before the Almighty; [Ʋse 2] his worship is perfor∣med, but yet contemned marvellously amongst us: As they brought the sacrifices, so doe we the workes; but so corruptly and carelesly, that he speaks to us Ministers and people, Ye de∣spise my Name. The Word is preached and heard, prayers are made, Sacraments are delivered and received, but alas, so care∣lesly, cursarily and customably, that it is but the contempt of them, and the contempt of God in them. How many Ministers preach the Word but for gain, for vain glory, for law, and for cu∣stome, and not of conscience; as law and customes bind them, when they have gifts and body able to doe it, oftner to the edi∣fying of the Church; some in preaching make it serve their own turne, and serve themselves out of it, and not God. How ma∣ny hearers, that heare for law or custome, that being present, sleepe, or suffer their eyes to steale away their hearts, or let their soules and minds be possessed with their severall feares, joyes, pleasures, profits, that they are present in body, and absent in mind, thinking yet that is good enough for the Lord. For prayer, how many Ministers runne it over like jour∣ney-workes without affection and zeale, making the people to abhorre the sacrifice of the Lord? How many of the people

come late, carry themselves without all reverence, sitting ga∣zing, reading, and such like, and there is no fault, all is well enough. The like may be said of Sacraments, any preparation, any affection good enough, (but of the particulars more after∣wards) How many that deferre the service of God till they be old, till the even; the morning and fresh thoughts of them∣selves and servants for the world, for their Chapmen, not for God; drowsie prayers, spirits spent, good enough for him. Here I may apply that of Seneca,* 1.29 He who deferres to be good till he be old, shews plainly he would not give himselfe to vertue, if he were fit for any thing else. So of both these, and their like, who shew therein the contempt of Gods Name, think∣ing any thing good enough for him.

To teach every man to labour to see and know himselfe guil∣ty of this sinne, [Ʋse 2] to humble himselfe for it, and to repent of it, as of one of his great sinnes. Now there is no repentance where there is perseverance in it, when it is not left, and the former good done: for as he verily is wicked, that is not just; he is un∣gratefull, that is not thankfull; so doth he despise, that doth not honour God. The contrary evill is ever where the good is not, where, and when it ought to be; therefore must every one la∣bour for the good, that is, to honour God; not to doe the things and workes of his service onely, but to doe them as his service should be done, being more carefull for the heart and affection, which God more respects than the action: thinking not as hypocrites, any thing is good enough, but that nothing is sufficient: As Paul, who is sufficient? so what is sufficient? what care, diligence, endeavour of the heart and whole man? It is not the omitting of the worship of God, nor the neglect to leave some things undone, that is onely displeasing unto the Lord; but when the Act is done, he may be as much offended: As here, the not offering of the sacrifice was not the thing that displeased him, but when the sacrifices were not so qualified as they ought, that he accounted contempt, because it argued contempt: so in this, the quality of the service is that which he accounts contempt, when they thought the deed was enough. The outward worke must be done as the sacrifice ought by them to have beene offered; so God hath commanded, so must ex∣ample be given to others; but the intention, the heart is that which must make it acceptable unto God, as Gregory.

And ye say, wherein have we despised thy Name?] Here is their excuse and defence, in which they adde more impiety to their former prophanenesse; they put God to his proofes, and seeme to charge him for accusing them unjustly. They stand upon their defence, Wherein have we, &c. we have highly thought of

thy Name, and spoken of thee most religiously, why then are we accused? But observe we Gods reply.

Notes

• * 1.1

  Nonnunquā in parvâ de∣terius quàm in majori culpâ pecca∣tur; major e∣nim culpa quo citiùs ag∣noscitur, cò etiam celeri∣ùs emenda∣tur: minor verò dum quasi nulla creditur, eò pejor est, quo & securiùs in usu retinetur. Greg.
• * 1.2

  Num. 16.
• * 1.3

  Pomand. 17.
• a 1.4

  Honora patrem tuum, sed site à vero patre non separat, tamdiu scito sangui∣nis copulam, quamdiu ille suum no∣verit creatorem: alioquin, Psal. 45.10. Hieron. Ep. 8. ad Furiam.
• b 1.5

  Non es ejus cui nata es, sed cuire∣nata, & quite grandi pretio redemit, sanguine suo.
• c 1.6

  Authores non sunt vitae nostrae pa∣rentes, sed ministri; non enim vitam praebent, sed ingrediendi in vitam ex∣hibent ministerium; solus deus vitae au∣thor & fons est. S. Clem. Rom. Ep. 4.
• d 1.7

  Bouum non suo loco non est bonum.
• * 1.8

  Gen. 3.17.
• * 1.9

  Insipida & insulsa omnis tum obedien∣tia, tum pa∣tientia, nisi omnium quae agimus vel patimur ipse sit causa. Bernard.
• * 1.10

  Many for the sicknes times have in Gods Rols long Records against them, yea great inditments they must plead guilty to, for which some of their fellows have answered already.
• * 1.11

  Non remit∣titur peccatū nisi restitui∣tur ablatum. August.
• * 1.12

  He speakes to those who are free, not to bind them∣selves to such.
• * 1.13

  Amurath the second of that name.
• * 1.14

  Eugenius. 4.
• * 1.15

  O Crucifixe, crucifixe, vide gentem tuam perfidam.
• * 1.16

  Aristotle.
• * 1.17

  In primo de∣dit me mihi, in secundo dedit & se mi∣hi, cui debeo me, propter me debeo plusquam me propter se. Ber.
• * 1.18

  Servilis est timor quamdiu ab amore non manat, qui de amore non venit honor, non honor sed adulatio. Bern. Cant. 83.
• * 1.19

  Est qui confitetur Deo, quia potms est, est quoniam sibi bonus est, est qui∣a simplicitèr bonus est, Psal. 118.1.19. primus servus est & timet, secundus mercenarius & cupit sibi, tertius fili∣us est & diligit patrem.
• * 1.20

  Hosea 3.5.
• * 1.21

  Ista sagitta timor, qui configit & in∣terficit carnis desideria. Ber.
• * 1.22

  Aliud est timere Deum ne te mittat in Gehennam, aliud ne ipse à te recedat ille non est castus qui non venit ab amore Dei, sedex timore poenae, iste castus est quia venit ex amore Dei quem amlecteris. August. in 1 Joh. 4
• * 1.23

  Quem metu∣unt oderunt, & quem ode∣runt periisse cupiunt.
• * 1.24

  Deum tua peccata vindi∣care aut non posse, aut nol∣le, aut ea ne∣scire, vis ergò Deum non esse Deum, qui vis eum aut injustum esse, aut impoten∣tem aut in si∣pientem. Bern. de Temp. 58.
• * 1.25

  Ʋna vox, non eadem mens.
• * 1.26

  Ber. in Cant. serm. 74.
• * 1.27

  Soli filii irae iram non sen∣tiunt. Bern.
• * 1.28

  Ro. 1.30.
• * 1.29

  Qui ut bonus sit in senectu∣te, differt, apertè ostendit, se nolle virtuti dare, nisi tem∣pus ad omnia alia inidone∣um. Seneca.