Commentary on Malachi

that they in this thing submitted themselves: At least no contrary thing is manifested of them. Gen. 25.5, 6. As Adonijah is reproved for usurping the kingdom, and making his fathers will for him, not content with his portion, so is it the commendations of the rest of David's children, that they were content with their portions, and never murmured that Solomon, not the eldest, but the son of David's age, had the kingdom given him of his father, Kings 1. The rest of the Patriarchs are not recorded to be malcontent, that Joseph had a double portion among them.

[Reas. 1] Because they must think, they discern better of their own estate, and what they are able to afford everyone out of the stock while they live, and they maintain an honest and comely state as before, and at their deaths; how that they have gathered will part it self to them, so some portion be for God, good uses, and other thing necessary.

[Reas. 2] Because the father best knows them, and with less partiality then themselves, who hath been to him the best child, and who have more grace in them, according to which he may deal and dispose: As did Isaac to Jacob, Jacob to Joseph, a double portion; all the other taynted with some gross sin; for their goods they may and ought to dispose of according to grace and virtue, which makes the youngest the eldest; and so, e contra.

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

[Use 1] To reprove all discontented children, not content with the portion the father hath set out for them, neither living nor dead, but murmuring at the dealing of his father, as if his were less, the other too much; as the Prodigal sons elder brother, or as Adonijah, making choice 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 think it well gotten, and but of their own; and no sin. But see what the holy Ghost saith, Pro. 28.24. who so robbeth his father or his mother, and saith it is no transgression, the same is a companion of a destroyer; making such a son a companion and cozen german to a murderer. At his death, and in his sickness, if either they be privy to his will, or guess by his affection in his health, that that will not fall to their portion; they desire to help to shorten his days, and hasten his end: he shall hear news that they have shar'd for themselves, as Adonijah; after his death, many a son shows himself graceless, telling abroad everywhere, how unkindely his father dealt with him, that his portion was so small; not remembering in the course of common society, de absentibus & mortuis nil nisi bonum, much more for parents, whose infirmities must be covered being living, more dead: neither remembering how little they deserved 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 profitable to God or man, Church or Common-wealth.

[Use 2] To teach every child to be content with the portion his father sets out for him, living or dead, whether more or less, equal or inferior to others: imputing somewhat and not a little to his fathers wisdom, knowing his own ability, seeing their present graces, or their future hopes; somewhat looking at home, how dutiful he hath been in comparison of others, how little deserving, what little grace, and so less goods. And if his father seem not to have dealt so equally, yet it is his duty to suspect his own wisdom rather than his fathers, to accuse his own demerits, yea, to cover it in every place, and every way showing himself contented. If Jacob see good cause to disinherit Reuben, and to pass by Simeon and Levi, and leave the Lordship to Judah's 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 portion on him and his, the rest must not be discontented with his distribution, but give him leave to do with his own as he list; honoring him thus, yea, and using his portion left thee for his honor, for increase and advantage, as the Talents; that the world may judge of the justice and uprightness of thy fathers getting of his goods.

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

[Doctr.] It is the duty of children to submit themselves to their Parents in their matches and marriages; to be given and taken in marriages, this is a part of their honor, 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 exempla 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, Judge. 14.1. Rahel and Leah to their father Laban, Gen. 29.19. yea, even profane and wicked have in some sort done it: Ishmael, Gen. 21.21. Shechem Hamors son, Gen. 34.3.6.

[Reas. 1] Because this is to honor them, when they think them wiser 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 heat of affection to the liking of the person only, when there are many other things as necessary to concur as that; as religion, honesty of kindred, good report, equality, and such like; all which is rarely found in youth to be so duly respected, as parents by their experience respect, and are able to discern.

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

[Use 1] This reproveth those children that dispose themselves without their parents consent, prey upon their right, entangle and contract themselves, yea, and consummate marriages, they not witting, yea unwilling, or by some necessity forced to show some willingness, which is the cause of so many untoward, unclean, and polluted families, and profane succession, as other times can witness, so too many presidents in our days. 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 uncleanness and impiety: so when without the parents consent, and not of their providing, but they are their own choosers; showing where parents consent is wanting, there God's blessing is away; yea, where parents consent is not, there is God's curse; as in Esau and his posterity, in Judah taking his Hosts daughter, Gen. 38.2. having Er and Onan, such as God would not endure to live, but slew them himself. Yea, that may also be seen, Gen. 6.2. in the sons of Seth, the Church which matched with cursed Chams seed of themselves, without parents consent, had such a wretched posterity. This thing then is reproof-worthy, yea, damnable in children without repentance; parents are often causes of it; and that first, to some it is God's retribution, because 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 breasts come to be pressed, and the teats of their virginity bruised: or else their affections by often meeting are so entangled and inflamed, as the fathers threats will not loose it, nor the mothers tears cannot quench it. It was not so, Prov. 30.18, 19. it should not be so. Jerome to Demetr. Epist. 8.11. would not have Virgins alone, solae sine matre: for in a flock of Doves the Kite often will prey upon one when they are abroad; and it is a scabbed sheep that loves wandering, and leaves the fold.

Thirdly, because parents do 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 sin, but greatly sinning; yet the parents partakers of it, and oftentimes of much shame and grief, as it was with Tamar, Gen. 38.26. But howsoever, one man's sin cannot excuse another, nor yet the parents the child's sin, nor will not exempt them from the curse of God, when they thus match to the grief of their parents, and the shortening of their days and life, by whom they received life, and should have their lives continued and lengthened.

[Use 2] To instruct children to be subject to their parents, knowing what power they have over them to guide their choice, that without them they may not choose; and if they choose for them, they cannot without great cause and just exception stray themselves from liking: smaller things they must endeavor to overcome, they must not suffer themselves to be entangled by some who seek by kind usage of them to steal away their hearts from their parents, for their daughters, to advance them; as is the manner of some wretched and unconscionable men. As Usurers get their fathers inheritance from them by feeding them with money: 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 fathers right, to choose, to dispose of them, not only in the general, but for the particular person: But what if he be far off, and cannot see? If he give thee liberty, duly asking it of him, he hath given his right from himself, as Isaac to Jacob, Gen. 28. But what if he upon some sinister respect, defer and pass the flower of her age? I answer; then hath God ordained the Magistrate as for their punishment, so for their relief, who is not to be sought to but when most urgent necessity requireth, when the opposition stands betwixt Marriage and burning, because that reveals the fathers fault, and bewrays 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 himself; for as it were sin to yield, so the other is sin to make choice of himself. But what if another that is not so religious and so fervent a lover of the Truth, as is to be wished? No direct denial is lawful, but a wise delaying and a discreet gaining of time to solicit God with their prayers, who hath the heart of their Parents in his hand, and to entreat 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 choice, (though he think, and it may be he might choose better) and he may look for a blessing from God, if in duty he thus submit himself to his Parents.

The last part of this honor is thankfulness, which Children must perform to their Parents.

[Doctrine.] Children must perform all thankfulness unto their Parents: that is, help them when they need, and in age, when their state and bodies are decayed; and to be eyes, and legs, 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 anything, that this is a part of honor Christ showeth Math. 15.4, 5, 6. some think that of Psal 128.3. when children are made Olive plants, not Olives only, and Olive branches, which was a sign of peace; so they to make peace and love betwixt their parents: but plants, such as might stand under them, underpro • and uphold them in their weakness: and thus verily have good Children honored 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 forbids that the Church should be burdened with widows, but their children & Nephews ought to maintain them. 1 Tim. 5.4.

[Reas. 1] Because else he should not only be unnatural, but unjust, when the father by his special care for him, and the mother by her prayers, bearing and carrying of him, watching with him, lending eyes and legs, and limbs 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 labor and endeavor: now justice requires to pay debt due and deserved.

[Reas. 2] Because they had form from them, as body, and members, and limbs, so their education, their trade, their stock and portion, or both; whereby they are that they are, by the blessing of God; reason then, they relieve and maintain them by it, if their need require.

[Use 1] This reproves many graceless children, 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 acknowledge them, as thinking it their reproach and shame, not forgetting, but disdaining the rock whereout they were hewed, the pit whereout they were taken: or if they do relieve them, or be kind unto them; it is either because they have yet somewhat to give and bestow, which till it be gotten, they use them kindly; yea if many children, they strive which should show most kindness; but once gotten, made over to them, they set them light, and turn them out; some making their parents complain to authority against them, or if they keep them, decayed, they make them drudge as servants, they set them with the Hyndes: some so graceless, as they complain they are a burden 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 own present; and some driving them away, and not affording any entertainment of relief: to these and such like we apply that of Solomon, Prov. 19.26. He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach, and so esteem of them, as God hath marked them.

[Use 1] To teach Children to perform all thankfulness to their parents, 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 remember 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 help, but by them, or some in steed of them. And yet they covered thy nakedness, were not ashamed of thy infirmities, carried thee in their arms, and nourished thee carefully: Suppose and consider, where thou hadst been, if they had neglected thee, think how many nights without sleep, and days without rest they spent about thee, when thou wast young, or weak or sick, see how love made all their labor light, and all their charges as it were a gain unto them: And if thou hast any true natural affection in thee, thou wilt think nothing too much for them: But feed and nourish them at thy table, with thy morsel and cup, carry and sustain them in their weakness and infirmity; yea, though they should live as long, or longer in infirmities and wants, then thou wast of them; there are some birds saith Basel, who feed their dams, as long as they fed them, and carried them, how much more Christian Children? oftentimes when thy father is dead, his garment or his ring is dear to thee, this thou carriest upon thy finger, and wouldst not lose it for anything; think how should his body, when he is living, S. Aug. de Civ. D. lib. 1. or if thou see others so esteem them; apply it to thyself, and give them their whole honor; or else look for the shortening of thy days, and for the like recompense from thine.

His Father. ] Having seen the duty, we must proceed now to the parties, to whom this duty and honor is to be performed; to the father and parents, as their parents, authors of their being, or at least instruments of their being; God being Principal.

[Doctrine.] Children must perform all these duties, this honor to their parents, all their life long; nothing will free them from them, nor dispence with the neglect and omission; no greatness 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 kingdom of Egypt, yet did not omit the least duty to his father; but performed all in their places, obedience, subjection, mainteinance, reverence in his infirmity and weakness, and his own greatness, Gen 48.12. (& caeteris capiti) Solomon to his mother, 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 sa • , and could hold out for his defense: his father was drunk and like a beast, Gen. 9. But Shem and Japheth blessed who did him reverence: 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 perform it, even to thy mother weaker by nature, subject to more infirmities; by so much more apt to despise them; more then, when the infirmity of their sex, and the imperfections of the age are combyned together; yet we have no liberty to despise or deny duty.

[Reas. 1] Because neither the greatness of the one, nor the weakness and infirmity of the other can break that relation which is betwixt child and parents, which the Law of God being moral, hath made perpetual unto everlasting: And the reason of this is, because as Chrisost. in Rom. 13. non principi sed principatui, that honor, obedience and subjection, is required not so much to the Prince, as to the Princedom; not to the person, as to his place: So of this, the honor is due not to the father, but his fatherhood; not so much 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 honored: and the child is to give it, not as a man; and so great or base, high or low; but as a child, which he ever is, and so must always perform it.

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

[Use 1] This serves to condemn the Church of Rome, and their odious and impious positions, where they allow by doctrine, the child to disobey his parents; for they allow him not so much, as to acknowledge him to be his father, if he be an Heretic, if a protestant; yea by the heresy of the father, children are freed from all obedience; and the father deprived of all his natural power. ( Symancha. Justit. Cathol. Tit. 4. sect. 74.) see ye 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 dishonor his father though he be drunk, but he shall have the curse; how shall they escape it? But Heresy is a greater sin then drunkenness: undoubtedly not as they count Heresy, which is to differ from the Church of Rome in anything, specially in matter of the seven Sacraments. And what is this in comparison of that which makes a man a beast; which is worse, saith Saint Chrysostom, then to be a beast, because istud naturae, illud culpae est: which some small difference 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 greatness of the sin, but when such a sin can be given that doth break the relation: for instance; Idolatry is a greater sinner 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 becoming one flesh with another, 1 Cor. 6.10. and so cutteth himself from her, he was knit to before: in this they are only one spirit with an Idol, and cease to be one spirit with the Lord. So this, It is not heresy for his greatness, that can dissolve this natural bond, which is perpetual; for it cannot make that he had not his essence and being from his father, and the duty depending upon this, obey thy father that begat thee: hath he begotten thee, it is no matter what he is, thou must honor him. Then impious are their positions; but no marvel if they teach rebellions, and diobedience, and murthering of Princes; if they allow dishonoring of parents.

[Use 2] To teach every child to perform this, honor his Parents, whatsoever he is, whatsoever they are. Art thou higher and richer, and wiser than they? yet must thou do them honor; and by it shalt thou have these the more. Look upon Joseph, Solomon, and Christ, and nothing can be in thee that can give thee freedom from it, when they did it, the two first ex debito, Christ ex placito, to fulfill all righteousness, and give us example. Though then thou be married or advanced, or howsoever, yet still they are thy Parents, and thou must not deny, but perform honor unto them; for thou hadst thy being from them, and till that be dissolved, thou owest them still the duties, the bonds remaining; yea, whatsoever infirmity is in them, no sin dissolveth the bond, it makes not an annullity of the duty: for as Gold is Gold, though it be smeared over with dirt and filth; so are they thy Parents, whatsoever their lives and manners be. Think with thyself, how their love made them bear with many natural 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 think what duty now should bind thee unto; if they for their perfect love, and upon some hope of comfort many years after, did pass over all, how much more thou in duty and in lieu of thankfulness for that which thou enjoyest from them? Children must not be like Flies (as Plutarch ) which slip along the glass where it is smooth, but catch hold of it where there are any scratches or flaws: They must turn away their eyes from their infirmities, and forget their hard usage, if it have been any; and not be undutiful for that, because they have their being and education from them. Take heed of Chams curse, and seek Shem’s blessing, by not seeing their infirmities, but covering and performing duty to them; accounting it to be a sin to be repented of, when they cannot find their hearts so cheerful in their duties as they ought, because of their Parents infirmities.

A servant his master. ] The second rule of nature, the ground or other pillar of God's reason against this people: For the meaning 'tis plain; the duties here required are in the general 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 join them together.

[Doctr.] Servants must give all reverence unto their Master, all inward 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 applied 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 infirmities 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.

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

[Reas. 2] Because his Commandments are spiritual, and reach to the inward man, and without it were all outward but hypocritical 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.

[Use 1] This is to let servants see their sins past or present, when they have or do 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 find a servant anything near performing the carriage he ought to his Master and Mistress? that he hath a base thought, opinion, and estimation of him, appears by his speech and carriage; his speeches so void of reverence, nay, his answers full of contempt, his eye and carriage so full of scorn and disdain: 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 discern how the inward parts are affected. For he that will speak so frowardly, and look so scornfully and doggedly, as many will, it must needs show he hath no reverence, but his heart is full of despite and contempt; and he that will speak so to his face, and in his presence, what will he to others behind his back, and in his absence? Where is the fear and trembling Paul calls for? Where is all the honor Peter exacts, when ye will thus bourd them often, thus disdain them? when ye will answer them frowardly, or murmuring when their backs are turned; when you tell their weakness not to your fellows, but to neighbors servants, whereby their estimation is impaired. Think you the Apostles call for these in vain, or shall such things go 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; knowing that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free; did he not mean the contrary? and would have you to understand, that whatsoever evil thing a man doth, that shall he receive of the Lord, whether he be bond or free? so expect it in this particular; see then that, irreverent and contemptuous servants; expect you to receive from the Lord some fearful 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 been 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 remember their own sin, but are still brawling with their servants, and so it is God's just retribution: whereas if they would repent of that, they should better reform this, Eccles. 7.21, 22. Take no heed to all words that are spoken, lest thou hear thy servant curse thee; for ofttimes also thy own heart knoweth, that thou thyself hast also cursed others. It may be applied to this, though it carry somewhat more: That a Master, when his servant revileth him, or useth him irreverently, should remember even this sentence, to make him penitent and moderate.

Secondly, because they have remitted of that ancient severity in their government, which we hear men, that can remember times that are past, speak of; not having those strait eyes, nor hard hands over them as they ought, not so sharply correcting them as the offense and nature of a servant requireth; so that they little reverence them, for they fear 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 apparel, 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 Bucephalus, Alexanders Horse; while he was bare-backed he would carry any man; but if once he had his trappings and furniture, none, or hardly Alexander himself. It is the complaint of many, that servants are thus insolent to themselves and others; many, 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 son at the length. Whatsoever their fare is, their apparel is far exceeding; a servant going better than a man of his Masters place and wealth did some few years ago. 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 Mistress, when she was big 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 former times, is this, because they must thus be maintained, more than in former times. But better it were that you had less, and kept them more meanly; 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.

[Use 2] To persuade servants to use their Masters with all reverence and good respect that may be, they must fear them, and reverence them; Nature it self hath taught it, and heathen servants have performed it, as in Naaman's servants; how much more should religious Christian servants, and the more Christian or religious, the more they ought to perform this duty; not only not to contemn and despise, but to reverence them with all the reverent carriage and speech that may be? and that not outward only, but inward, for God requires more than Nature; his Law is spiritual, and he will have all inward and outward 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 other of obedience, &c. and let him who looks 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 whatsoever good any man doth, the same shall he receive of the Lord, whether he be bond or free.

The second duty of servants is obedience, for whom men fear, them they obey.

[Doctrine.] Servants must give unto their Masters and governors all obedience: hence it follows, because they must fear; and whom men fear them they obey, when they command: this proved, Ephe. 6.5. Col. 3.26. Titus 2.9. And this obedience if it be such as Christians ought to perform, it must neytheir be clipt, nor counterfeit, not in some things only, nor in show to the eye: for the first, Col. 3.21. in all things, that is, in all lawful 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. singleness of heart is required, and eye service forbidden.

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

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

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

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

[Use 1] To let servants see their sins past or present, not obeying and doing the things their masters command, but only such things as they please, and when they please, and when they do, they clip their service and perform it by halves, and do it in hypocrisy and to the eye: and so go no further then nature, who teacheth a man only to save himself, as near as he can from any harm 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 do any service unto him; but they must know, that as Barnard, si in hoc obedimus, non autem in illo, fractus est nummus. This obedience is like clipt coin, and will not pass for good payment before God, though thy master let it pass, and be content to put it up; yet God will call thee one day to an account for it, and though thou canst keep it close from the one, yet thou canst not conceal it from the other: and as we see in money that is clipped, or a piece of gold that wants a little of its weight, makes it refused in payment so the want of obedience in any one thing, unless 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 obedience, 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, murmuring when he is gone, or regarding not: then saith Bernard, falsus est nummus ejus, plumbum habet non argentum, dolose agit sed in Dei conspectu. This obedience is counterfeit, instead of silver it is lead, he dealeth deceitfully with his master, but he doth it in God's sight, whose eyes no man can blear or beguile: such servants let them know, though they may have their masters favor, because he can find no fault with them, and can see no further then their outward and open behavior, yet they shall never have but God's 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 yearly allowance, or what other matter, of no great moment for the most part, he shall think good to bestow on them; they have, as Christ said of the Pharisees, who did all their works only to be seen of men, they have received all their reward; they have all they desired, and all they deserved; they can look for nothing at God's hands for their labor: And yet they shall have a reward from him without true repentance, lege Talionis, such servants, who shall perform them such hollow hypocritical and eye service, if they ever come to be able to keep any; or if this fear them not, because they think 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.

[Use 2] This may persuade and instruct servants, to obey their masters, and to obey as they ought, in things though disliking, though he do not over see or can come to knowledge of; & perform 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 constrayneth thee to obey him, so thy God hath commanded thee, and it must be paid and performed, not according to thy masters power, but according to God's precept, not so far as thy master can urge thee, but as far as God requireth of thee, and he is sapiens nummularius, imo ipsa sapientia, cui necesse habemus reddere hunc nummum obedientiae. He can easily discern, if thy payment be anything faulty or wanting: Learn 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 labor to please them in all things, Titus 2.9. Interest enim hoc, saith Bernard, Inter conjugium & servitium, that howsoever the wife is bound to obey the voice of her husband, yet he is likewise to have regard of her pleasure; therefore is that, Gen. 21.12. And God said unto Abraham, let it not be grievous in thy sight, because of the lad, and because of thy bondwoman: In all that Sarah hath said unto thee, hearken unto her voice; 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 equal terms; the master is not bound to regard his servants mind, but he to observe his masters pleasure, and therefore though the master may be somewhat cross and crooked in his commandment, yet the servants obedience is not straight in God's sight, when it swarveth 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 behind his back, as if he were present: That which Aristotle said should not only be true, Oculus Domini impinguat 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 learn that of Chrysostom, God is 〈 in non-Latin alphabet 〉 , an overseer of thir works, and a rewarder of them, and so perform 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 God's will serve them, as if they served them in their persons, though their masters reward them not, yet will God, and if they deal liberally with them, God's reward shall be never the less; 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 bless 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 kingdom. But here may be moved the same doubts and questions, which were in the obedience of Children. First, If God and my master command 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 chief and principal, who must first and especially be served. But yet thou that art 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, only to shift off his service, and to ease thyself, or for other sinister respect; for this know, that thou mayst do things at his command, which happily he commands not lawfully, and which thou couldst not do lawfully without his command. Instances will make the point more evident; for thee to withdraw thyself on the Lord's Sabbath, from public exercises is unlawful; But thy master commands thee to stay at home, either whole or part of the day; I see not, but thou mayst do it, and without sin: The master may command it without sin, if he dwell far from neighbors, 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 congregation, as too many are, and hinder many from hearing, or must be kept at home, which cannot be without danger, if someone of discretion be not with them: here he may lawfully command, and thou lawfully obey, which thou couldest not do without: But he may do it unlawfully, when he hath no such occasion, yet thou must do it and may, so he employ thee not about servile works on that day, and in that time: The reason is, because the Lord's day may be sanctified privately, and public exercises are not of absolute necessity in the sanctifying of it; for then prisoners and sick persons, and such as lie lame, should not be able to sanctify it: They only are of necessity, when they can be had without apparent breach of some other commandments; and yet mayest thou make this unlawful to thee; when if thou be left at home, thy Master and Mistress are gone to Church, but thou art with a child in thy arms, or without gazing at the door, or gadding abroad, or having thy companions coming to thee, and spendest thy time profanely, when thou oughtest, so much as may be, to spend it in reading the word, meditating 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 unlawful for him to bid, not for the thing, but his affection; thou must obey, having first wisely and humbly sought to turn thy master from such a sin: As betwixt David and Joab's numbering of the people, 2 Sam. 24.2, 3. But the thing he commands is unlawful, as well as his affection, I mean 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 man's bailiff his extreme rack rents; providing that in humility thou show thy dislike of it, seek to reform it, or do it with sorrow and grief while thou art bound to it, and get thyself rid of such a service so soon as thou may. But if he command thee anything simply that is sin, as to swear for his gain, to lie for his commodity, to deceive, to steal, or any such things, thou mayst not obey, and yet not rebel, but suffer.

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

[Answ.] The Magistrate, 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 do it; It must needs follow that the Magistrate must be obeyed: It would not excuse Absalom's 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 lawful. But say the Magistrate commands me that which doth marvelously redound to the hurt of my master, whose good I am bound to procure? If it be very profitable to the Common-wealth, a public good must be preferred: if not prejudicial to it, so there be no contempt of the Magistrate and his authority, he being content to bear the penalty, if it be executed and exacted from him, I see not but he may prefer his master before, as in the case of Children, and instance of Ester.

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

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

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

[Answ.] 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. The equity of it stands for any covenant, that must be preferred before his profit; and if before his own, then his wives or husbands: for the man, see an example in Jacob, who would not labor for his own family, but obey his Master, Gen. 30.30. For the woman, if she be a servant borne, and given in marriage, 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 Husband, during the time of her covenant, she is to obey and keep 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 reproof and corrections; for those men whom they fear, they will suffer both at their hands.

[Doctr.] Servants must submit themselves unto their Masters to be controlled and corrected by them, whether they do it justly or unjustly; whether deservedly, or not; they must fear 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 grief, suffering wrongfully, Tit. 2.9. not giving cross words one for another. Hence is that, Gen. 16.9. And the Angel of the Lord said unto her, Return to thy Mistress, and submit thyself under her hands. The example of Abraham's servants is commendable, Gen. 17.23. his servants submitted to Circumcision, and by proportion the example serves for this purpose.

[Reas. 1] Because if it be for well doing in conscience, it is thank-worthy; and if it be borne with meekness, the Lord shall give a man the more reward. 1 Pet. 2.19, 20.

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

[Use 1] To reprove many and most servants amongst us, who go not so far as nature it self would teach them, few so far as Religion doth teach them; for some cannot so far subdue their crooked natures, to submit themselves to their masters; so far as they can do, no otherwise; because it is in vain 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 patience hard measure, though they suffer deservedly; when as natural equity condemneth him that doth otherwise.

And be it, that some can thus subdue themselves, yet is it no more than the Heathens and Publican's will do: it is but Canina patientia, a dog-like enduring, saith Bernard, such as God will not accept, when either he dare not whine, or hath done some foul fact, and deserved it. But if they have not, or think they have not deserved it, how ready are their answers? how soon will they turn upon their Masters, and take the rod by the end? and if they be rebuked, they murmur; if they be corrected, they either will resist, or clamorously complain, or wickedly seek revenge. Let these know and see their sin, and look for a recompense from the Lord; for, saith St. Peter, they have lost their thanks, it is not thanks worthy, if they had suffered for evil; what when they will not? undoubtedly let them look from God, which rewardeth every man, they shall have their recompense 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 sin, if we may inquire 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 reproofs, 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 means they can apply themselves unto it, but in it endure and suffer nothing, not so much as sharp words, but no blows, 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 hardness, and as they only think, sharpness; they remembering the fondness of their affection, complain to them, who do not as they should, correct them soundly, and send them home again; but go to their Masters, and expostulate the matter for them; extenuate the fact, aggravate the Masters hard dealing, upbraid him with what he gave him with his friend or child, and so animate them, that they will be in nothing sufferers after, or never 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 God's retribution, ut ante; or because he hath been too remiss to let faults, many and little, escape without reproof and correction, that when he would for greater, 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 cruel and severe, which in the justice of God, and the cankered nature of another servant is paid him home, because he never feared to be accounted cruel 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 son; but he that loveth him, chasteneth him betimes; and so being ashamed 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 reproof giveth wisdom, but a Child left to himself, 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 means he makes to him, will either reprove and check the master, which he ought not to do, 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 only he is made more bold against his master, but even other servants are animated against theirs, and the masters utterly discouraged to seek any help from them.

To admonish all servants to subject and submit themselves unto their masters, to be reproved or corrected by them as well unjusty as justly, not answering crossly, or rejecting their stripes. If they suffer justly, it is not thank-worthy for a Christian, when a natural man will do the same; for nature teacheth that it is no hard dealing, when they suffer evil, that have done evil before. Then, as Christ, except your righteousness exceed, &c. so except your subjection exceed that which a natural man will perform, you shall have no thank from God, no reward. How then must you exceed it? if not only this, but even when you are wrongfully afflicted, reproved, and chastised, in truth or in your apprehension of things, if for conscience sake towards God you endure grief. 1 Pet. 2.19. Obedience and patience are unsavory, unless God be the cause, and it be for conscience.

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

The fourth duty of servants is faithfulness, for those whom men fear, to them are they faithful if they trust them with anything.

[Doctr.] Servants must perform all faithfulness to their masters; that is, they must not themselves diminish or hinder their estate, neither suffer it, so much as possibly they can withstand, to be hindered by other, but by all means uphold, maintain and increase it to the utmost of their power. This is manifest, Titus 2.10. not purloining, but showing all good fidelity, that they may adorn the Doctrine of God our Savior in all things. Where, as faithfulness is expressly required, so the contrary is forbidden, and manifested wherein that doth consist, by the contrary, in maintaining and not diminishing his masters state and condition: This Christ teacheth by the faithful and evil 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 servant, 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.

[Reas. 1] Because the commandment requires it of every man, one to another in common justice. Thou shall not steal, not diminish another man's substance, nay maintain and increase it, in the affirmative, then much more a servant.

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

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

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

[Use 2] To let servants see their sins that they have not been faithful, but unfaithful to their Masters; unfaithful, first, by hindering 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 prodigal son, upon harlots and wicked persons, playing and dancing, drinking and dycing, and such like. The former, of servants accounted no sin, the latter but a small sin; and yet neither of them inferior to robbery by the highway, and in divers circumstances greater: And such a sin, without recompense to his master, and repentance in the sight of God, shall have his just recompense from God, and shall never be forgiven him, for if he that deceives another, or defrauds and oppresseth him, shall not escape, he less that deals so with his master. But say he spends it not, but convert it to his own use, and enrich himself by it? he is more bound to make restitution, or let him suspect that of Augustine shall be true. The sin is not pardoned unless the theft be restored: and as long as he keeps it, he keeps God's curse with it, prosper he never so well for a while, and if he leave it to his, that it will be a spark to burn 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 other sins; yet if many be free from this kind of unfaithfulnes, yet how few can wash their hands from the other, not upholding & increasing their masters state and condition; the Apostle forbad not only stealing and pilfering, but commands all good faithfulness, that they by all means possible should increase it, by all their diligence, skill and speech; when as they have been slothful and negligent, when they have by their carelessness lost their master somewhat, which might honestly have been had, or not prevented some loss by their wisdom and forecast, if they saw it coming; yea when they have murmured to break their sleeps or mend their pace, to bear the heat in the day, and the frost in the night, for their Masters special advantage and honest gain: they have not performed this faithfulness in all these things: look upon your reckonings, your guilty consciences; and know you that if God will recompense your wrong to your master, Col. 3.25. he will much more recompense you for them, if you repent not. Now the cause of this unfaithfulness (to say nothing of God's retribution and servants corrupt hearts) is to be found in some, because they do not take strait accounts of their servants, but do it negligently or seldom, by which he is imboldened to spend or enabled to shift when his account is to be given.

Secondly in others, because they pass over apparent unfaithfulnes in some of their servants, without due correction and punishment, and so other of their fellows & themselves are heartened to the like, when they have no fear 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 many a master who would be content his eldest servant should keep good fellowship and company, and spend of his own, to bring them customers, by which the rest have their teeth set on edge, in their corruptions, and God's 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 faithful; nor yet to teach them any religion, when they have them, that they might learn to be faithful of conscience, and not for other sinister respect: and so when they have no care, with Abraham, to teach their servants to be faithful with God, no marvel though they be unfaithful to them, in their states, bodies, children, and in all things.

[Use 2] This may instruct, and persuade servants to perform faithfulness to their masters for the time to come, and to repent, make them recompense for that is past, if they see their sin, if in mis-spending their masters goods at home or abroad, if by negligence losing him commodity, or by hindering of it, or for want of diligence not advancing it, sorrow and mourn 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 sin stands upon the score against thee, for a judgment to come. And if thy unfaithfulnes hath been so great, that thou hast appropriated his goods unto thyself, look (whether thou be in his service or out) that thou make him recompense, and give him his own again, make him restitution, or else all shall not be accepted of God, while thou hast his goods in thy hand; look 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 conscience, if thou go not asleep to hell; finally let servants in all things show all good faithfulness, specially such as have any taste of religion, that you may adorn the doctrine of Christ; that you make not the wicked scoff at your profession, and the good justly tax you of hypocrisy, 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 own; would God we could this exhort upon as good ground & true, sure it is, so it should be; and thus faithful should everyone be, and if you be, look for God's blessing by like servants, 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 fear, 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 skills not, to him must they perform it.

[Doctrine.] Servants, must give this fear, and perform 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 perform it; say he be in birth, in parts, in graces, in religion, inferior to them, say he be cruel and churlish, a very Nabal, say he be profane and irreligious, an Atheist or Heretic, yet they must fear, and in fear perform 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 believe, 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 Idolater, yet did Jacob give him faithful service, and all duty, yea a churlish and deceitful 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. hereto may we apply that, 1 Cor. 7.20, 21, 22. not to deny service, but to alter the manner of service, before for fear of Masters displeasure, now for conscience of God's command, before their Masters only, now Christ in their Master.

[Reas. 1] Because (as was noted in Children out of Chrysost. ) it is due to their place, not person; as Non principi, sed principatui; so Non magistro, sed magisterio. The fear 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.

[Reas. 2] Particularly for such as are religious, that they bring not dishonor upon God's Name and Doctrine, 1 Tim. 6.1. but may honor him.

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

[Use 1] This will condemn the Doctrine of the Church of Rome, howsoever bragging it self to be Apostolical, yet holds it but few of the Apostles doctrines, which it hath not either corrupted, or taught something to the contrary: And in this point most directly to Peter and Paul, forbidding fear and faithfulness 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 Heretic; affirming that by it, he is deprived of his civil power he hath over his servants; the ground of the unfaithfulness of Sr. William Stanly in yielding up Daventer, an act approved and commended by Cardinal Allen; how unlike are these spirits to the spirit of Saint Peter and Saint Paul, who will have faithfulness to the good and bad, to the Infidel as well as the believer; shall not that be verified of them, Math. 5.19? But they will say, Heresy is a greater sin then infidelity; first, I answer, not as they make Heresy, ut ante; secondly, be that true of August. Sanata vulnere infidelitatis, sed gravius percussa vulnere Idololatriae, yet all Heresy is not Idolatry, 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 a politique title, having force and strength from the law of nature; which is not to be dissolved by Heresy not contrary to it: And the Apostles reason will be here, as well 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 faithfulness with such as are heathen or Infidels: If we may gather the less from the greater, Uladislaus (he was I take it the King of Hungary and Poland ) in a battle against the Turks, had the better hand, so that the Turk offered to yield to any conditions; whereupon, Uladislaus and the Turk swore to Articles of Agreement; but presently a Legate came from the Pope, and urged Uladislaus to set upon the Turk again, near vanquished already, telling him that the Pope had power to dispence with his Oath; which he attempted, though sore against his will: Then the Turk cried out, Oh thou crucified, thou crucified, take notice of thy treacherous people: And so bestirred himself, that he overthrew Uladislaus, which hath ever since turned to the greatest detriment of all Christendom: out of this by proportion we may see it is but a color of their distinction of Heresy and Infidelity.

[Use 2] To reprove all such servants as think they owe no fear nor duty, or less fear and duty to their Masters, because of some defects in them, or some excellency in themselves; if he be base borne, and they of worshipful Parents; if he be irreligious, and they have somewhat or more taste of piety; if he be poor, so when they came to him, or impoverished after, &c. But they must know that none of these will dispense with omission of any duty. Is he their Master? If they give him not all respect, they sin 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 lightened both their eyes, the good and the bad hath the seal of the Commission alike, therefore they who do not alike reverence their masters, one as other, are guilty of sin before God, and shall have no reward from God, because he doth it not in conscience to God's Commandment, but for sinister respect, for which they may receive their reward from men, but a heavy one from God.

[Use 3] To persuade servants to fear, and do all duty to their Masters whatsoever they are, one or other; he that is well borne must forget his father and his fathers house, and look not upon his master whence he came, but what he is; he that is religious, remember he must adorn his profession, and look not upon his master what he is of himself, corrupt and profane, but what God hath made him, his own Vicegerent, and his master; and think what unworthiness soever be in thy master, yet that thou art most unworthy to do 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 God's 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 special proof of true grace in the heart. For as it is, Rom. 5.7, 8. so everyone 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 servants and holy men done in times past unto their masters.

If I be a father, where is my honor? ] Here is the application of the former ground and rule, to himself and them, not speaking in general, but applying it particularly, teaching in his example what is the best and most profitable kind of preaching, when application is joined 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 learn.

[Doctrine.] Men in regard of their Creation being so the sons of God, ought to honor him, and do him service and obedience: thus much the Lord's reasoning imports and enforceth. It is manifest also by that, Deut. 32.6. Do ye thus requite the Lord, O foolish 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 learn thy Commandments; this shows he ought to pay so much to God.

[Reas. 1] Because by all Laws human and divine, of God, nature, 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, unless he will be accounted a thief, and an ungrateful 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 soul, with all the powers of it: then is he debtor to pay all these.

[Reas. 2] Because as nothing else, so man is not borne with all perfections, 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 work, or given the beginning. Therefore it is that every effect looks to the cause, to receive from it his last perfection: The Trees search for the Sun, 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 self under the feathers of the Hen, and follows whithersoever she goes. The little Lamb after it is borne, seeketh to the Dams teate, and if there be a thousand sheep of the same wool and color, it knows the own damme, and will follow her whithersoever she goes; as if she said, here I received that I have, and here I seek for that I want. Then ought reasonable man not to do less than unreasonable creatures, but being not perfect, seek to him, and serve him that made him, that he may receive perfections.

[Use 1] This will serve to confute the dream of Libertines and Valentinians, (of which not a few in our days,) who have the name of Christians but not the thing, who think that the Gospel & Christ being come, men are not bound to obedience as before: whether the Gospel bind or no, that will follow after in the next point, for this that men are still bound, and by the Law, for all the Gospel to obey, appears plainly, because the Reasons are the same to us now, which were then to them. Receive they not now all their bodies and souls, 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 go out free, he is bound to no such thing; but if all men have, then is everyone bound, even by the Law, now in time of the Gospel, as before. God's reason stands thus now, if I be a father, if I have made thee, and created thee, honor me; if thou haddest that thou hast else-where, I challenge it not; if thou canst have anything from others without me to perfect thy defects, and supply thy wants, I challenge no such thing; but if not, then give me my honor. Know thus much, that the Law requires honor to God as a Father in regard of Creation; which if it be a continual work of God for all times, and to all men, then it follows, that now as then.

[Use 2] To teach men, and everyone, if there be no other reason, that this requires of all obedience and honor to God, because they are his, he their father that made them. For if a man build the house, whose turn must it serve but the Lord's that built it? if he plant a Vineyard, who shall gather the Grapes but he that planted it? If a father beget a son, whom shall he rather serve and honor 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 dishonoring of God, and often, but as they think; It is not for your profession; doth it become a man of that zeal you make show of, professing so greatly as you do. If they speak it that they are more bound, it is true; but if that they themselves are not bound, and more than they can perform, it is false; for wherein have they dishonored God by the profession, that thy Creation binds not thee to do, or from doing? Set faith and repentance aside, things invisible 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 only binds to all such duties. For even as the Heathen man saith, A man can never return 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 dishonor a father, be a vile crime in a son, what is it to sin and rebel against God, who is father so many ways? Let every man then bethink himself of this, and see in himself how many things he hath to move him to honor God, though he never look without himself; body, soul, all the faculties and powers and parts of both, because his hands made them: And if the Axe may not boast it self against him that heweth with it, Isa. 10.15. how may it against him that made it? How may man dishonor his Creator? if not the Axe against 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, dishonor, provoke, and revile with oaths and blasphemies? if they do, know, that as all things are possible with him, and like easy to him, he can destroy them as easily as he made them, in a word, both. Oh then let those hands work the works of God, let those feet walk the paths of God, those eyes delight in the ways of God, and that tongue speak the praises of God, and that whole man honor him that hath made it; for thus he calls, If I be a Father, where is my honor? if I have made you, where is the service you do me? Amongst men a Chapman of credit pays as much as he received, and he would scorn not to be accounted a good pay master, and yet such deal nothing so currently with God, neither when we look for so much from God. Man will not give God so much, give him ourselves, 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 thyself by the one, for with-holding the other; for his right is in this respect to both, and must have both, and be honored 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 perfect? Verily it was, as one said, not because he was covetous and niggard, but because he was loving and bountiful, knowing that it was good for him to be such an one; not that he should be poor, but humble; not as always needy, but as always looking up to him, and remembering to honor 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 think he speaks to everyone; If I be thy Father, honor me; remember me thy Creator in the days 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 thankfulness should be ever both for thy ever being. And as Chrysostom, thou wilt say, Lord keep me as the Apple of thine Eye, he will answer thee again, Keep my Commandments as the Apple of thine eye; so thou wilt come to God, and say, Lord keep me, for thou hast made me; I am thine, and the works of thy hands. God will answer thee then, Keep the words of my mouth, and so honor me, for thou art the works of my hands.

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

[Reas.] Because his choice and adoption is so free, for it is without any merits or deserts of man; of his own 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 coeternal with God himself, for as he is from all eternities, so he hath loved his from all eternity; then free and most frank is this choice of men to be sons. Now benefits the more free & undeserved, the more they bind men to perform thankfulness for them; So in this: And this is that God would have for it. Honor him.

[Reas. 2] Because it is so rare a benefit, not all, not many, but few of many, Math. 20.16. few chosen. Benefits that are rare, are precious, 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 eternal life; the benefit being so much the greater, as the number is smaller, must needs bind to this duty.

[Use 1] This may serve to stop the mouth of desperate wretches, that make the doctrine of God's decree, an occasion of carelessness, and from it take liberty to dishonor God; that reason if they be elected they are sure to be saved, whether they live well or ill, and so e contra, whence they give all liberty to themselves, and live licentiously, and dishonor God; of these I would demand, whether they think the former testimonies, and this particular preface was written by the spirit of Christ? If they say no, they show themselves in the state of reprobation, whatsoever God hath decreed of them: If they say it is, then let them compare the spirit they speak with, and this spirit by which these are written, and see themselves not to be led with the spirit of Christ, which cannot so contradict it self: It requireth duty and reverence, service and honor, because thou art his, thou wilt give none; because, if perhaps thou beest, thou needest not, if not, it is bootless and doubtful; in this thou determinest not to honor God, but to dishonor him. Tell me this, thou thou art a father and disposest of all thy goods in secret before ever thy son knows how, or hath inquired, 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 occasion to give all away from him, if thou hast not done it already; wouldest thou not think it a marvelous preposterous and impious course? and yet this is that which thou wilt do 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 pains to search and inquire by the book of God, and the notes in it, whether thou be in the number, but yer ever thou seek after it, to know whether thou be in his book, so willfully behavest thyself, as if thou meantst to make him alter his will (if it were possible) if he were purposed to deal 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 consideration of Heaven and Hell, much more if he have elected thee, and thou be his son this way too, oughtst thou to honor him, And know, that if thou beest his, no such thought can possess thy heart long, less allow thy mouth to speak it boastingly in a secure and careless course of life; what may come from a man of a troubled mind and in a temptation, that is not to this purpose, but the other can never be: Nay know, that God disposeth all things sweetly and orderly to bring a man to this end if he have once chosen him; As a father that aims at some state of life for his son, as to make him a Lawyer, or a Divine, he trains him up so, and brings him up in learning and studies and directions.

[Use 2] This should admonish everyone who by a divine search findeth himself the son of God by adoption or election, or thinks himself is one, to remember what he is, and what it requires of him, even to honor God as a father. The former binds, but this binds more, as a twofold cord, the law because of our creation, the Gospel for our election and redemption, we are no more servants, but sons. Galat. 4.5, 6. But must we the less serve him, or not? this were a gallant Gospel indeed. Nay we must the rather, because sons, 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 he would grant unto us, that we being delivered out of the hands of our enemies might serve him without fear, in holiness and righteousness before him all the days of our life; Not as servants for wages, but as sons in a more honorable kind of service, with a free affection, in no mercenary manner, otherwise this binds us more then before, and to do more if it were possible then the law requires. If the other, though free, yet not so rare, do bind, how much more this so rare a benefit should bind us? In the first, he gave me to myself; In the other he gave himself to me: To whom I owe myself for my being, to him I am more indebted for giving himself to me; more is then due unto him, and more must we endeavor; if our being, and being men require it of us, what this being sons, without which it had been better we 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 God's, and in some sinister and corrupt affection, challenges more of them, then of others towards themselves, then towards God; yet those who are indeed God's, must think such speeches are goads to prick them forwards to more: For God hath done more for them, therefore more is required of them; yea, more then they think they ought to perform: Everyone 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 go for currant if God's children elected be not more diligent to honor him, then others.

Where is my honor? ] we have seen by what right God requires this; we must see, now, the thing, it is honor, which is indeed childelike and filial fear, to obey and serve him for love, rather then fear, as sons do their father; and of this I will thus speak, first that men must give it to God, the sons to the father. Secondly, how it differs from the servile fear. 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.

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

[Reas. 1] The Children of God, that is, his sons and daughters ought to honor him, that is, to serve and obey him, to do the good he commands, not for fear of punishment, or hope of reward, but for the love of good, and righteousness, and his goodness 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.

Because else they cannot be sons and daughters, whose nature is to obey their parents, and do them all service of love, fear is servile, if it flow not from love: and the honor which comes not from love is not honor, but flattery, a formal fawning.

[Reas. 2] Because if they obey him and honor him for hope of good, and fear of evil, and punishment it is self love that moves them, not God love, nor the love of righteousness; now if men require more, nor account not of this, when self love hath the sway, and men seek themselves, how should God, and why should men expect it from him? * One blesses God because he is powerful, another because he is good to him, another because he is simply good in himself, Psal. 118.1. The first is a servant and fears. The second is an hireling and looks for gain. The third is a son and loves his father.

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

[Sol.] Without question whatsoever is written is for sons not servants, 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? Namely, to help them in it, not to be the principal mover of it, vide James 2.8.

[Use 1] This proves that many men's works and obedience are not the honor of God, nor things acceptable, though according to the law, and things commanded; (which in another are his honor, 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 childlike and filial fear differs from the other servile fear; 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 sin; the one fears sin as it is sin, and because it is sin: the other only the punishment of sin, and not sin at all but in regard of the punishment; the former curbs the action only, the other the affection; the one liketh and loveth sin, but he dare not commit it in regard of the danger that may ensue of it; the other hateth and abhorreth sin, and would not commit it though he might do it without danger at all, as Prov. 8.13. The fear of the Lord is to hate evil, Psal. 97.10. And because it deals with the affection, it is called a pure fear; Psal. 19.9. The fear of the Lord is clean or pure, for it purgeth the heart, as faith is said to do, Acts 15.9. The other is a melting fear, but this is a purging and refining fear.

The second difference is in their grounds, the one is grounded only upon the wrath of God, and for his justice; the other regardeth them, but specially his mercy and goodness, Psal. 130.4. Hosea 3.5. The filial fear, to offend God in regard of benefits past; the servile, for evil to come: See the difference plainly, Jer. 5.22, 23, 24. Fear 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 perpetual decree that it cannot pass it, and though the waves thereof rage, yet can they not prevail, though they roar, yet can they not pass over it? But this people hath an unfaithful and rebellious heart: they are departed and gone. For they say not in their heart, Let us now fear the Lord our God, that giveth rain both early and late in due season: he reserveth unto us the appointed weeks of the harvest. If you will not have this filial fear, yet at least shake not off this servile dread, if not fear in regard of good I have, yet of evil I may do them.

By these two (for the present) may everyone examine himself, whether he hath a servile or a filial fear. If thou fearest as a Child, thou hatest sin as sin, because it is sin, thou art like a man that loathes a meat, and therefore would not eat of it. If only a servile fear, thou loathest sin for the punishment, not for it self indeed, but the sequel; like a man that hath a mind to eat of something that the Pysician hath forbidden him, and is hurtful, and abstains only because he dares not touch it for fear of further inconvenience. If thou hast the child-like fear It is not the outward work that dislikes thee, and external act of sin only, but even the desires, motions and affections; for it is pure. That dart is fear which pierces and kills the very desires of the flesh. If the servile only, then the outward work only and practice of sin is feared; if a filial fear, then it will grieve thee to offend, nay, to be provoked to offend so good and gracious, so merciful and loving a father, who hath been ever so gracious and good unto thee. But if but the servile fear, then only when thou feelest his hand, or fearest an imminent danger, or hast the fresh remembrance of a judgment which is but new taken from him, for which a Child of God must and ought to fear: but then are not these the principal causes of fear in him, for these he fears, and flies sin, but principally for the other. If a filial fear, thou art afraid to offend in lieu of thankfulness, for thy being and preservation, and all thy manifold blessings received already: If a servile, only for fear of evils, or hope of that which is to come. It is the whip, the scourge, and the rod that causeth the hypocrite as an Ass, a fool, and a slave to forbear and leave sin; but it is love, conscience, and obedience that maketh God's Children willingly to abhor it. Nazianz. if thou be'st a slave and a servant, stand in fear of the whip or the scourge; if an hireling; work for thy wages, expect thy reward: but if over and above all these, thou beest a son, do good, because it is thy duty to please and observe thy father, from whom thou hast received so much good before.

The third difference of these two fears is this; the one is a loving fear, and the other is a hateful fear; the first is joined with love, such as good subjects bear to good Princes, and ordinarily children bear to their fathers. The second is joined with hatred, such as servants bear to their hard and cruel Masters; the one would, if they could, withdraw themselves out of God's 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 himself unto him, and seeketh as he can, to press nearer and nearer, as far as he dare with due reverence of his Majesty, like the Prodigal son, who came home to his father, and yielded himself willingly into his hands. And therefore it is a true saying, that after sin the wicked are troubled, they cannot get themselves far enongh from God; and the godly are troubled, they cannot come near enough home to him: the one is afraid of the losing of God, the other is afraid of God's finding of him: of that, saith Augustine, in 1 John 4. it is called castus timor, a chaste fear. It is one thing to fear God, lest he send thee to Hell, another lest himself depart from thee: that fear is not chaste, because it comes not from the love of God, but from the fear of punishment; but this is chaste, because it comes from the love of God, whom thou delightest in. So that this filial fear agreeth with the love of God's Majesty, yea it riseth out of love, a man is afraid to offend one that he loveth, but the servile fear is joined with the deadly hatred of God. And so as it is said, whom they fear they hate, and they desire he may perish whom they hate. So it may be said of this, that by it he is not homicida, a manslayer, but Deicida, a Godslayer, wishing there were never a God to punish him.

The fourth difference of these two fears, is in their continuance, 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 soul, nor dwelleth in the heart. For instance we may take Pharaoh, Exod. Chap. 27, 28, 29, 30. so Ahab, when Elijah had summoned him, he fears, 1 King. 21.27. but soon after he goes fearless to Ramoth Gilead, 1 King. 22.26, 27. The filial fear is permanent, and constant, as the causes of it are, Isa. 11.2. Prov. 28.14. For it is no natural work, but a supernatural habit.

Secondly if we consider them in one subject, the one outlasteth and overlives the other. 1 Joh. 4.18. perfect love casteth out fear; that is, servile fear, but Psal. 19.9. The fear of the Lord is clean, enduring forever, that is, filial fear, when it comes, it casts out that, because it brings with it assurance of God favor. It remains still, having the less pain and trouble with it the longer it lasteth, and the more forward it cometh to perfection: And this fear is so lasting that it remains after this life; not that the blessed shall fear either lest they should offend, for they are then without danger of falling; but in regard of God's power, and his incomparable, and his incomprehensible graces, there shall be a reverent dread, and yet delightful, such as the Angels have now in Heaven: As Angels fear, 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 bear us no evil will, nor we expect any evil from him; So no doubt, the holy Saints and Angels in Heaven in regard of God, though they neither fear to lose him, because they cannot 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 himself, whether he hath a childelike or servile fear.

As by the first, whether thou lovest or hatest God for fear: wouldest thou flee from God, when thou hast offended, couldst thou wish he were not? If thou desirest that either he knew not thy sins, or could not or would not punish them; then thou wouldst that God were not, when thou desirest he were ignorant, or impotent, or unjust: And hence thy wretched heart under this fear even hates God, thou hast but a servile fear; but canst thou yield thyself to God, and draw near to him, fearing to be forsaken of God, being willing to yield thyself into his hands? this is filial fear. There is saith Augustine an unchaste adulterous woman, who feareth her husband, but she feareth him, because she loveth her naughtiness, and therefore his company is not delighfull, but burthensome unto her, and loving evil she is afraid of his coming, lest he find 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 do; there is the same answer, but not the same mind. Ask them why? and that will put the difference, the one answereth lest he should come home and find her, and find out her lewdness and lightness; the other, lest being present he should depart, and lest he should love her less, and by any offense of hers be estranged. As he much misliketh the former woman, so mislike thyself if thou fear God in that sort, and carry thyself so to God in this sort, as thou wouldst thy wife should be affected unto thee.

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

The third thing touching this filial fear is the effects of it. And these I reduce to these heads, such as awful and dutiful children have, and so may well be so resembled.

The first is a desire to know his will and pleasure, to find it out, and a delight in doing of it: As a child will be desirous to know his fathers mind, that he may not offend him, and be ready to do it of himself when he hath found it; hence that Psal. 112.1. Blessed is the man that feareth the Lord, that delighteth greatly in his commandments. See it by the contrary, Job. 21.9, 14 Their houses are safe from fear, neither is the rod of God upon them; Therefore they say unto God, depart from us: for we desire not the knowledge of thy ways. Psal. 25.12, 13. What man is he that feareth the Lord? him shall he teach in the way that he shall choose; his soul shall dwell at ease, and his seed shall inherit the Earth.

The second is, a suspicion and jelousy of particular actions, lest they should do that unawares, which might be offensive to God. A good child, if he doubt to do ought that he thinketh his father will not like of, he will first ask the question, whether he will have him do it or no, and let it alone till he know his mind in the matter: so a child of God, he will be careful to try all his works by his will and his word, and to abstain till he know what his good will, and his pleasure is. Thus was Job zealous of his children, Job. 1.5. so of his own wife, Job. 9.28. Therefore the spirit commends him for a man fearing God, and such as none was like, yea as the devil could find no fault with him, Rom. 14.5. he will be fully persuaded it is God's will, before he do it. 1 Thessal. 5.21. not enough to say, I do not know it unlawful; better debarrre ourselves of some lawful things, then do one unlawful. Eccles. 5.5, 6.

The third is, a wary shunning and avoiding of things he knows will offend, as an awful child will hardly be drawn, or wooed to do ought that his father hath expressly forbidden him, or that will displease him; as Jacob to lie and deceive his father, Gen. 27. or if he be drawn, yet if his father come suddenly upon him, and find him about it or beginning it, he will stay his hand soon and be ashamed of himself: so the man that fears God, will not be wooed 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 anything from me but thee, because thou art his wife; how then can I do this great wickedness and sin against God? Nehemiah 5.15. The former governors that had been before me, were chargeable unto the people, and had taken of them bread and wine, besides forty shekels of silver, yea even their servants bare rule over the people, but so did not I, because of the fear of God. Or if by case of infirmity or strength of temptation he be violently carried away, yet if he shall but once seriously think of the presence of God about him, it will make him for shame to stay, or break off the practice of sin, as in David, 2 Sam. 24.10. David's heart smote him, and he said, I have done very foolishly.

The fourth is, a grief and a fear to see ought done by others that may provoke God to wrath, as a good child will be loath any of his brethren or any of the servants should do 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. 1 19.53.136.139.158. such are commended and marked, Ezekiel 9. as they are condemned, 1 Cor. 5.1. who do contrary.

The fifth, a trembling at the wrath and anger of God declared for sin either in word or deed.

First, in word at God's threatenings either against him self or others, as a child quaketh and trembleth at his fathers chyding, though it be with some others; so do the children of God commonly when they hear the wrath of God, denounced against others, so is it, Isa. 66.2. Psal. 1 19.161. 2 Chro. 34.27. Jer. 26 18. Habakkuk. 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 God's face, when he seeth the hand of God upon others, as when he feeleth it upon himself, David, 2 Sam. 6.7.9. the Church, Acts. 5.11. Psal. 119.119, 120. Habakkuk. 3.16.

Now these being the effects, and as it were the fruits of this filial fear, 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 do this seriously, but a few of those who call God father every day, will be found to have this filial fear, and so his sons indeed. The first fruit, is a desire to know, and find out God's will, and then to do it; but alas how many have we that refuse to seek after the knowledge of his ways; like those, Job. 21.14. but say some will search the word, yet it is only to furnish themselves with matter of discourse; and not to find out that which may serve, to order and direct their lives; they are a curious kind of Men, and as Seneca saith, Scholae non vitae discitur; they study school quirks, and not points of practice, others are sorry many times, that they lighted on more then they looked after: As the young man not answered to his mind, was sorry he had asked; Luke 15.23. Bernard hath observed of his experience, 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 before. Or if not this, but with the son in the Gospel stay, and do not, or defer as Jonah, or do as Balaam, bless, when he would have cursed; so they, their hands go against their hearts; these, and such like, must needs be void of this fear.

The second is a jealousy over his particular actions; but how many run headlong into all actions, never regarding what warrant they have for them; that though never so many make doubt of them, and the lawfulness of them, yet all is one to them, as they know nothing for them, so they know nothing against them: and they either do as Peter, Luke 22.49.50. who cut off Malchus ear before he could hear his answer; or as Prov. 20.25. do things first, and examine them after. These are far from this fear; for where it is, there if any doubt arise about an action that seemed indifferent before, he will be jealous of himself, and walk the surest way, when he knoweth he may do or abstain without offense, but he is in some suspicion of the other, he will rather be sure to go on a good ground, than hazard the incurring of God's displeasure, though he lose somewhat, yea much, both of his profit and pleasure, knowing the fear of God is opposite to this manner of walking, and so 'tis made. Eccles. 5.1, 5, 6.

The third is a careful avoiding of known sins, and things that will offend; but how many give liberty to their flesh, run with a full swinge into the practice of sin, and never care to return out of it again; who vaunt of this fear, and yet often vaunt of their sins, and never shame at them. Nay, sooner shame and blush to be a man noted, to have a care to avoid the common sins of the age; how have these men any childlike fear? will they account that their children do lovingly fear them, when they run into all or many things they know will displease them, and are ashamed to be accounted more than ordinarily dutiful? Questionlesse no; then let them be their own Judges, and shall; for they tell us, they have no fear, if that be their fear. Prov. 8.13.

The fourth is a grief to see others offend, but many boast of the fear of God, and yet they delight and take pleasure in the sight and hearing of other men's sins, never caring nor regarding what others do, so they be not like them. They can daily 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 as it; nay, either take pleasure or make profit by it: it is but a boast, they are void of the filial fear of God, because they have no care whether he be honored or dishonored; pleased, or displeased; as if a Child could endure his fathers dishonor, if not be revenged of them, for want of power and such like, yet will he mourn and sorrow. How should I bear my fathers dishonor? and if these, much more those who seek to draw others to sin, swearing, whoring, drunkenness, and such like; they can have no true fear of God as Children.

The fifth, trembling at his judgments threatened or executed upon others. Many say they fear God, and yet they can hear the wrath and judgments of God denounced against sin, and it may be the sins they practice, yet are never a whit moved at all, but go as they came, as if the Word were but wind: As Jer. 5.13. Their hearts melt not, nor they mourn not; nay, when they see God's judgments upon others, they censure and condemn them, but fear 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 childlike fear at all, they are worse than the beasts, yea, senseless things, who tremble at his voice; and they show themselves Children of wrath: Only the children of wrath are fearless of wrath, as S. Bernard speaketh.

If I be a Master, where is my fear. ] The application of the second rule of nature; we must speak of God's Lordship, then of the fear he requires for it: He is a Lord in respect of his creatures, either generally or specially: First, generally, jure Creationis & 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 means both, but not of the whole in both, but only 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 honor, is here under fear; the same thing, but differing in affection and some circumstances, as before. But first of his government and jurisdiction, in respect of his blessings and preservation.

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

[Reas.] Because this is no less benefit than the former of Creation; for that was once done, this is always; and as it were every day, after a sort, God creates man anew; ever preserving that he once created, showing in this no less power nor love than in the other; and if for that obedience is debt, for creating in a moment; how much more for a continual preservation?

[Use.] This may admonish all men, that as their Creation before, so their continual preservation under God's government, his Lordship, and Dominion over them, requires all the service and obedience they can perform, because they are his subjects and servants, he their Master and Lord. All Sovereigns and Lord's look for all fear and obedience from such as they govern, protect, and whose good and peace they procure: All Masters from servants they feed, and clothe, and govern; and this they yield unto them, how much more all men to God, who is King of Kings, and Lord of Lord's, their Sovereign, and Lord of all, and over all? Therefore all, high and low, Kings and Subjects, Male and Female, bond and free, rich and poor, owe this to him, and are bound unto him for it. For Kings rule, the great ones govern, the rich prosper, the poor live by him, yea, all are under him; he preserveth and governeth all. Whatsoever privilege one man hath above another, yet there is no privilege 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 fear? 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 wealthy in respect of the poor, but, but poor compared with the Kings treasure, more poor compared with God: so that be they all great, and as high and as rich as may be, yet their Crowns and Crownets, their honors and riches, their states and lives are in his hands. And as a Ship in one day upon the Sea would perish without a governor, so would all these in a moment come to naught without him, his government, protection, and providence. See then how everyone that acknowledgeth God his Lord and Master, and feeleth indeed his government and providence for good, ought to serve and fear him. If thou doest not believe 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 believe it, that thou receivest such from him, and yet darest provoke and offend him, I know not what name is evil 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 son or servant: but if thou acknowledge it, and yet shakest off his fear, and performest not obedience to him, what name is bad enough for thee? nay, what punishment is sufficient for such an offense? what then, if for life and continuance, how much more for a well and wealthy being? when men's portions are made fatter, and their state better, both than in former times, and also than thousand others; God's providence and care more to them, their obedience and service should be more to him. And yet it is a lamentable thing, my eyes could cast out tears for it in secret, (as the Prophet) to see many men risen of nothing, when they had little, were diligent and careful to serve and obey God in themselves, and in their families, and those who belong to them; but after that God's 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 far less in them and theirs; and yet it is thought excusable, as if a Subject, who lived under his King, and that only lived without wealth, or honor, or advancement, or but with a small pittance of these, and then gave him service and all loyal duty, should after, when he had received these in bountiful measure, by his gracious bounty and government, either less respect him, or be less loyal, or more rebellious, and think it were tolerable enough, because he is now more wealthy, worshipful, and honorable. But whatsoever he thinks, others would condemn him, and every of these who deal thus with God; then shall they be judged by their own mouth. Oh that they would indeed 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 less loyal unto him, as wealth, riches, honor, friends, and such like; that he may so bring them home again, and let them see how they have wronged him, for great things giving him less. If he do not, the case is more fearful, he means to condemn 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 ears so heavy, and their eyes so shut up, and their hearts so fat, that they cannot see, or hear, or understand to be converted and healed: It shall (saith one) be equal and right with God, that those who will not now open their eyes when there is time, and while the multitude of blessings they enjoy by God's gracious government, doth invite them to serve and fear him; yea, I say it shall be just and right that their eyes shall be opened by the multitude of torments, which must continue forever. But of you who hear me this day, let me hope better things; nay, let me see them.

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

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

[Reas. 1] Because if the former, and for the former reason, more for this; when God hath taken them so nigh to himself in special place: For if all subjects owe duty and obedience; more they, whom the King takes into his own House and Court, into his Chamber of presence: So if all that are in the world, be the Lord's Kingdom, and ought to serve and obey him, and are bound by his general government and protection; more those whom he hath taken into his Church, his House, his Court, and his Chamber of presence, and employed them to some special service and office about his person, as it were.

[Reas. 2] Because, 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.

[Reas. 3] Because God took them into covenant, not as men do commonly their servants, then when they were able to do him service, and look before they agree with them, what service they are able to perform them; but God (saith Chrysostom ) far otherwise, he receives them into covenant when they are able to do nothing, and maintains them long before they can do anything; therefore reason they should do him service when they are able.

[Use 1] A reproof of many men, who live more disobedient and rebellious in the Church, then thousand heathens have done out of it; who only are God's servants at large, and yet do they outgoe them in many things in the outward service, and subjection to God according to the law of nature, he hath engrafted into them. Many sins, thousands of them would have blushed to have heard tell of, and been marvelous ashamed only to speak of them without detestation, which these in the Church, and for all their covenant shame not to do, and blush not to brag of them: Questionlesse, as the same sins 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.

[Use 2] To instruct every man in the Church, who is God's covenant servant, having made a covenant with him, with the sacraments, and by them; that he ought to serve, and obey him with all faithfulness and diligence: So do masters look for, from their covenant servants, so will servants of any honesty do with their masters: So God expects, so should they perform: It is not the boasting of their baptism, and coming to the Lord's Supper, the renewing of their covenant, that will be profitable unto them, when they perform not their conditions 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 show themselves covenant breakers, such as common honesty would blush at, the sin of Gentiles who were given up to a reprobate sense; If any man imagine that these set him at liberty, that is, carnal liberty, he marvelously deceives himself: Truth it is, that it is true liberty, for the service of God is most true liberty, but it is not their carnal liberty to do as they list, but to follow the command of God, as the Centurions servants, for they have their press money, or soldiers oath given unto them; yea, and being so nigh brought to him, they owe more service, for their more honor, more obedience: he that imagineth it is an easy life to be a Courtier, to be employed about the Kings person, in his presence or bed chamber, doth much deceive himself, as ignorant of such things; for though they have more honor, more favor, and obtain many special suits for themselves and friends, yet they have more labor, more watching; yea, more diligence and industry is looked for, from them; and they usually perform; so in this, in the Church, God's Court, there is more honor, more comfort, more suits obtained, but more service required, or at least more bonds of this service, & more reason they should perform it. That Chrysost. urgeth touching virginity of a woman, a virgin and married, may be here applied; 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 fear? ] We have seen the reasons why this is due, and why God doth challenge it; we must now see the duty, and this is servile fear; fear in general, is but the expectation of an imminent evil, this fear rises from the consideration of the power and justice of God.

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

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

[Doctr.] The servants of God (howsoever they be servants) even in the Church ought to fear him, that is, to serve him and avoid 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.

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

[Reas. 2] Because his justice will not suffer him to pass over the breach of his law unpunished, 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.

[Use 1] Then in the Church must there be fear of God, namely of his justice and power, and not of his mercy only; contrary to some who think, in the Church, only men should fear God for his goodness? I answer, that it is true this should be the principal thing for which they should fear; but in the Church, though we be all one man's servants, yet we are not all one man's 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 son, but is partly a servant, &c.

[Use 2] Then ought everyone in the Church to endeavor to know his power and justice, and to acknowledge them; for howsoever it is true that all are alike in the hand of God, and his dominion over all, as the Psalmist speaks, yet all do not regard and take notice of it. A great many do not believe, nor are persuaded of them, and that maketh them, they fear not God as they should. For as Ignoti nulla cupido, there is no desire of that which is unknown so nulla formido, there is no fear; for fear riseth not so much out of the outward evil, as it doth of the inward apprehension of it. And therefore not the nearness of the danger, but the conceit of the evil, raiseth the affection of fear in the heart; therefore Isaiah saith of some, that they go down laughing to Hell, they play merrily upon Hells mouth, as the Child without fear, playeth upon 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 feel them after, that fear and stand in awe of him as they should.

[Use 3] To teach men, if they have not the spirit of sons, the love of God and righteousness, that for conscience they will obey, yet at the least, that they endeavor to obey him for fear of his power and justice, as servants, if not as sons. The other is that which is acceptable, yet this is that which God calls for, and men ought to do, even the outward act of God's service for fear of his power and justice. Though I cannot say it hath any promises of good things, yet hath God shown good, and given blessings to those which have it only. As to Ahab and the Ninevites for their repenting at the fear of his judgments and threatening: To show how he will much more accept the repentance of his, yea, and to draw on such servants to the like, for that is a special benefit to his Church, they be orderly in the outward duty.

The second thing concerning this servile fear, 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 sin, from the willful practice of wicked things; it is the strongest curb that can be to keep man's corrupt nature from running forth into outrage, if it be surely settled once in them. Manifest in Laban, when he pursued after Jacob: Gen. 31.29. And that of Paul, when he showeth that the want of this maketh the open high-way to the practice of all sin, Rom. 3.18. And that this should be such a restraint, it stands with reason; because there are two main things which draw men to sin, and the practice of wickedness. The first is, the desire of some good men may get by the committing of it, but this desire is crossed by fear, which is the strongest and most violent affection of all others, and so stoppeth the passage of all other desires; so that it is neither profit nor pleasure that can make a timorous man hardy, or can master and overcome fear in any man's mind, but it will overcome all desire of them, and no desire of it; nay, not the pleasure it self, all the pleasure in the world cannot comfort a condemned person, nor banish fear out of his mind, so long as the halter hangeth over his head, so long as he daily and hourly looketh to be drawn to execution. But fear is able to expel pleasure, and the desire of those things we love most; as in Sampson in Dalilaes lap, when a noise of Philistines and a false Alarum was upon him. God's fear expels all other fears, as is manifest by the Midwives. Exod. 1.17. Jer. 1.17. Isaiah 8.12, 13. As a stronger nail drives out a less, so the fear of God other fears; the greater fear the less, the fear of Hell-fire will carry the mastery of all other fear. Luke 12.4, 5.

[Use 1] We may make use of this, first, to prove many men amongst us not only void of a filial fear, which makes men avoid small sins, and to shun the act of any sin, but of this servile fear, because great sins are small or no sins with them, and they have the very habit of all sin, living in the practice of someone, or many gross and impious sins, whoredom, adultery, murder and blood, oppression and cruelty, covetousness 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 fear of God before his eyes: when as then men go 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 voluptuousness, and practice of all pleasure, a small fear make them commit any sin, and either coveting some pleasure, or thinking to avoid some displeasure of the world, they only neglect not the good, but make no bones to commit sin, and to lie in it; they have not certainly come so far as to have this servile fear, and so they are not sons, no not servants of God: nay, though they have the shape of men, as Nebuchadnezzar had, yet they have not so much understanding as a beast, less than he had. For as Bernard saith, Divers. 12. Let us lade and over-burden an Ass, and toil him with labor, he cares not, because he is an Ass: 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 break forth into all kind of impiety, as the Horse into the battle, when they know these will work their everlasting confusion.

[Use 2] This may teach every man who would keep himself free from the practice and trade of sin, and that neither the pleasures nor displeasures of the world, the delights nor the dreads of it, shall draw him to be enticed, and openly sin: to labor for this fear, by which he shall be able to overcome temptations on all sides. For if he have this fear, a man would never sell himself to eternal 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 ye rebel today against the Lord, even tomorrow he will be wroth with all the congregation of Israel. Loe, today he offendeth, and tomorrow God will be wroth, and he shall perish in his wrath, surely no profit or pleasure, tendered unto him, would make him incur this danger. And for the other temptation, he would easily overcome it by this, even the fear of men's fear, with the fear of God's 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 fear, hardly such temptations will assault him. For as Chrysost. Hom. 15. ad pop. Ant. If it be once known and heard that an armed Soldier stands watching in a house for the defense of it, there is neither thief nor robber, nor any that practiseth such evil, will come near it. So, when fear is the keeper of man's heart, there is neither the temptation of pleasure, or profit, or worldly fear will set upon a man, but will fly away, or be easily expelled, subdued as it were by the command of fear. God hath set two School-masters over us, Pudor & Timor; shame and fear; that should lead an ingenuous nature; but if not that, yet this should, unless we will be worse than beasts.

The second effect of this fear is, that it is tanquam acus ad filum, the needle or the bristle to the thread: that is, that as they go before, and make way for the thread, but abide not there when it is once come, but goes out again: So this fear first entereth the heart of man, and makes way for love or the Child-like fear, that loving fear, 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 fear out of doors, that made entrance before. 1 John 4.18. This is further manifest 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.

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

[Reas. 2] Because man's heart is not capable of grace without this; first, without this it is not fit to receive the impression of God's Spirit. It gives no grace, but it makes capable of grace; as we see fire, though it give the metal no fashion, yet it maketh it liquid, and fit to be cast in any mould; it maketh the wax fit to receive any impression of the Seal. So this fear, though it work no grace in the heart, but leaveth it as corrupt as it findeth it, yet it mollifieth it, and maketh it pliable for God's Spirit to work upon, which before could not take the stamp of God's grace.

[Use 1] This manifesteth that many men must needs be without grace, because many have not had this fear, which is ever before grace, wheresoever it comes; and grace never comes anywhere, where this Usher hath not been before; it is the forerunner of grace, as John the Baptist was of Christ: As God appeared to Elias, so he approacheth to the soul, 2 Kings 19, 12, 13, 14. he was neither in the wind, nor earthquake, which rended the earth, and clave the rocks, nor in the fire that devoureth all before it, nor he went not before them; but he was in a soft voice which came afterwards: So is the spirit and grace of God, it goes not before the servile fear, it is not with it, when it rends the hard hearts of men, and when it melts and mollifies them with the fire of God's wrath; but it cometh after, and speaketh peace and rest to the soul, whereas many never tasted of this fear, and show it by their lives they have no fear of God, nay in words brag, they had never no such rentings, and meltings of heart, nay jest at those which have, they show themselves, void of grace, of true grace; yea, many who are not so outrageous, but civil, or rather secure, who indeed never felt any such trouble, and fight in them, any such fear or terror, but all things is, and ever was at peace within, they are men void of true grace and saving grace; they may have the shadow and similitudes of grace, but no substance and truth of it.

[Use 2] This may teach every man that hath this fear in him, 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 appears, as God never comes with grace, unless this apparitor go before; as men therefore who desire the Prince, and joy in his coming, will rejoice at the coming of his Harbinger, and make much of him, so ought they of this fear; yea, and the greater this fear is, the more rejoice at it, as well as men may rejoice in fear, for the greater grace follows after, for in the examples of the Scriptures, those who have had most fear and conflicts in their conversion, have been the best men and women, most full of grace. God (saith Bernard ) hath two feet, the one of fear, the other of love; and when he would enter a man's Soul, he is wont to send afore, or step first in with his foot of fear, then after, his foot of love; and the greater the fear is, which went before, the greater the love is which follows after.

The third effect of this fear is, to make the party it possesseth credulous, apprehending every surmise against him, making him incline to the worst, and forecast the utmost of the evil. As in that fear which the Goaler was possessed 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 apprehend the worst, and believe it would be so.

[Reas. 1] Because fear brings to mind a man's sins and deserts, 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 marvel then, if it make them easily believe that such things may fall upon them.

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

[Use 1] This teacheth us that undoubtedly there is a great want of this fear amongst most, because they do not apprehend or believe the dangers imminent, or as great as they be; but if a little, yet they will not make the worst, but the best of everything. They read often the judgments of God written; they hear them threatened against particular sins, and it may be their own; they see them executed upon particular men daily, every moment, and every morning he draws forth his judgments, yet they hang in suspense, whether he will do with them, as they see him do with others before them: They have the root of gall and bitterness, Deut 29.18, 19. How many scoffers have we, who will not believe that Hell fire is so hot as the preacher tells 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 think the mouth of God is not so hot against sinners as men speak of, not so grievous as we would make them believe; and though now and then some be smitten, yet that he must for example sake, to keep some more orderly; but no great fear there needs be of it, so long as a man is not outrageous? how many that think repentance 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 think that death is not so sudden, and so uncertain as some imagine, few die so, and that they need not much suspect, and fear to be prepared, but they shall have time enough: And for a little good at their death, they hear many Preachers not tell of the sins of men in their lives, for that will not be born, but of their good at their deaths, and include everybody's soul in Heaven. But these men are all void of this fear, for if they had it, they would be easily persuaded of these things in their Souls; yea, they would suspect far more then we could suggest, for so suspicious is fear: and as every affection is prone to the apprehension of those things, that feed that affection; as love, joy, hatred, &c. So specially if fear.

[Use 2] Particularly, every man may try himself, whether he hath this fear or no. Is he like to the sons in law of Lot, when their father told them how that God would destroy Sodom, Gen. 19.14. He seemed to them as one that mocked; So when the Ministers threat particular or general judgments, he is but as one that mocks, and because of God's patience after their Preaching and denouncing, thou thinkest nothing will come; but say, as some have been heard speaking, the Ministers do well to threaten sharply, and speak great words, and tell the people of fearful things, but yet we hope for far better things, fear thyself, because thou canst not fear the things they speak, and believe them, much less apprehend more, never casting the worst, but making the best of everything: this security argueth that thou wantest this servile fear.

The fourth effect of this fear is humility; for fear beats down the pride of the heart, and makes men not stand upon their pantofles, man to man, not to stand upon terms, as betwixt Benhadad and Ahab, 1 Kings 20.31, 32. so in this where the fear of God's power is, the former examples of Ninevites, Israelites, Saul, Goaler, showeth it plainly, as that Rom. 11.20. Be not high minded, but fear: a proud spirit and the fear of God can never agree.

[Reas. 1] Because they know there is no wisdom nor power against the Lord, and so he is to be crept to, not held at defiance; for common wisdom 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, do petition them submissely. Chrysostom.

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

[Use 1] This, as the former, showeth that many men are destitute of this fear, they are so highly minded, they stand so upon their terms, 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 calls upon, and sounds an Alarum, not to the ear by us, but to their heart and consciences with us, calling them out of their course of life, as their ambitious, lying, deceitful, covetous or carnal, civil 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 conversations, they fear men will mock & scorn at them, & think meanly of them, say they are become superstitious, or turned precise, or they carry themselves otherwise then becometh men of their place and state, like Zedekiah, Jer. 38.19. Like those rulers, who believed on Christ, but of a proud and ambitious humor, they were ashamed to profess him. John 12.42, 43. They thought it too base a matter to yield themselves to be governed by so mean 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 means of Salvation, and continued in their damned estate. How many have we like to these in all places, Cities, Towns, Villages, houses, all full of them; as many as there are, so many have we, that yet have not this servile fear.

[Use 2] Particularly, every man may try himself whether he hath this fear or no: where this Timor is, there is not Tumor, saith Bernard; there this fear hath pierced that bladder, and let out all the wind in it; thou art grown humble and lowly, and standest not upon the reputation or estimation of men, so thou mayest do what God commands when he calls to any duty; but if thou doest, there is no fear in thee. For instance, thou hast in the time of thy ignorance or profaneness, either when thou wast a servant, defrauded thy Master to get a stock to set up by, as is the custom of divers; or being free and in Trade, thou hast deceived and defrauded many men, and the treasures of wickedness 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 do it; why? thou standst upon thy credit; for if thou make open restitution, then thou shalt be accounted a fraudulent and deceitful man, and everybody will cast it in thy teeth upon any breach; if privately, thy credit will so sink, for thou art not able to drive a trade as before, and to maintain thyself, wife, and children. Know this, thou art void of this servile fear, while thine heart is so full of pride, that it will not stoop to God and his commandment; for if thou fearedst his power and justice, thou wouldest not stand upon this reputation with men: Can he not make thy wickedness known to thy shame? and can he not make thee as poor to thy dishonor? If thou diddest fear 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 fear of the scorns and reproaches of men, and stand upon reputation; they have no fear. But if thou canst be content to hazard thy credit to obey him, that gives credit, and honor, and riches to whom he will, and takes them from he pleaseth; it will prove to thyself and to others that thou hast this fear at least, what else may be more; if not, then the contrary; for there can be no place for fear, where the heart is puffed up with pride. To obey God in honorable things, and things to be done without cross or hazard of credit, is but to serve themselves.

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

[Reas. 1] Because this fear is credulous, makes a man believe that will come which is threatened, and that such things are not scar-crows, but if they be not prevented, they will come, and suspects often more than is uttered. Now, that men believe, they use means to compass it, if good; to avoid it, if evil: If good, hope for it; if evil, fear it, and so seek to avoid it.

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

[Use 1] This, as the other two, argues great want of this fear, because men are so secure, and use no means at all to avoid God's judgments here, or to come; or use them carelessly and coldly, which must needs prove want of fear: when they hear that no adulterer, usurer, blasphemer, or any that loves and lies in any sin, 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 careful hearing of the Word, this they contemn, or regard not; if it come not to them well, they will not seek 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 saved, and therefore they will leave all to God's disposition. Thus some say desperately, but more deal thus, and show plainly there is no fear of God in their hearts, or before their eyes; for that would keep another manner of coyle in them, and would not suffer them to sleep so securely in sin, never regarding what became of themselves. If they had this, we should not need to threaten the wrath of God, nor to excite them to fly from the wrath to come, and by well-doing to seek honor and immortality. And we should need less to do it, or at least we should more prevail with them; for then works the hammer when the Iron and metal is mollified and softened by the fire; then the Word, when men are softened and mollified by this fear: then the Word is most regarded, when the heart is wakened by the present feeling, or fear of judgment to come. Questionlesse the general security that hath overgrown the whole body of our people, that they neither seek to escape the vengeance to come of themselves, nor yet when the Ministers of God do with one consent threaten them: though many Johns have preached for a long time, that the Axe is laid to the root of the tree, yet they come not to inquire what to do, as the people did, Luk. 3.9, 10. Our age as Chrysostom observed, is like to the old world, our Cities like Sodom and Gomorrah, still secure. The plague of God that was upon our houses and persons, hath not wakened them, the Sword that was even at our heels, hath not made them shake off security, and begin to fear: what is this but a fearing of some judgment that will make our hearts to ache, and the ears of posterity to tingle when it shall be told them? according to that of Jer. 2.19. Thine own wickedness shall correct thee, and thy turnings back shall reprove thee: know therefore and behold, that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear 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 far from the truth of Christianity, howsoever they profess themselves to be Christians, that they are not come so far as yet to be God's servants, worse than servants, yea than beasts, yea than Satan, Jam. 2. who believes, and trembles.

[Use 2] This may teach every man to try whether he have this fear or no; fear breeds carefulness to avoid that is feared; or is and ought to be fearful. Doth any man hear of the judgments of God sounded out many ways by the words and works of God, is he careless of them for himself, for his family, if he have a charge; and possessed with the security of the age, not seeking all means to avoid them, not as the masters of the families, 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 believed it not, and so would not prevent it, Jer. 40.14, 16. and saith, the Lord will do no such thing, and so will not take the means to avoid them: thou hast not so much as this fear. And dost thou think thyself a good Christian, when thou goest not so far as carnal, natural, yea, Heathen men have done? But is any otherwise affected, when the Ministers threaten, when God thunders, and shows some manifest proof or sign of an approaching evil? Is it to thee like as Dalilaes voice was to Sampson? The Philistines 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 avoid the evil to come, by hearing, believing, repenting and such like, then hast thou this fear; which though it be not a purging fear, yet is it a restraining fear, not a saving fear; and grace itself, yet it makes way for that, which never comes before. Endeavor for it, and strive to adjoin the other, that thou mayest begin a servant, proceed to a son, and so at length abide in God's house forever, John 8.35.

Saith the Lord of Hosts unto you, O Priests ] In God's accusation we have seen the ground and the reason of it; we are now to proceed to the accusation itself, and here first, the Accuser, God; Secondly the accused, Priests; Thirdly the Crime. It is not the Prophet who accuseth them, who might haply be suspected to have done it, on some humor, and heat, and some sinister 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 ways, and he is called the Lord of Hosts, who can easily punish all their ways, having all at his command.

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 expressed, not that they sin alone, but being chief and greatest sinners, because the people might extenuate their fault by ignorance, and by pleading example of Priests; but the Priests could have no excuse, and the Priests duty was to reprove others for profaning God's worship, and give examples; and therefore by negligence, and impiety teaching the people to be profane, they are justly here accused.

[Doctrine.] Ministers as well as others, are liable to be checked, and reproved by the word.

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

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

[Doctr.] The sins of every man are so much the more grievous, the more they cross the main end of his particular calling and profession; as in these Priests, which was to see the honor of God duly regarded: for the common people it is not so much that they make light of God's honor; but for the priest, as it was not to be expected, so not endured, the contempt of God's name a great deal the more grievous sin, because it was clean contrary to the end of their profession; and so in all other men: As treachery in friends, their profession being fidelity. Micah. 7.5, 6, 7. Eccle. 10.5. the error or the wrong is so much the more grievous, that it cometh from the ruler or Judge, who ought to do nothing but just, 2 Cor. 11.26. St. Paul reckoning up his dangers, he reserved the last for the worst, in perils among false brethren, Cant. 1.5. the Church accuseth and complaineth only of her own Mothers sons, as if they only had offered her the wrong, and yet who knows not what hard measure was done to her in all ages by tyrants on the one side, as Lions, and by heretics on the other, as Dragons; but passing by them, complaineth only 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 devil doing it, was nothing in respect that the women, their wives, their own flesh given as helps for them, and comforts to them, should be hinderers and destroyers.

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

[Reas. 2] Because those things come commonly unexpected, and that which is unexpected, and unsuspected, it cometh always more suddenly, it lighteth more heavily, and is taken more to heart. This made David complain 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 complain of us.

[Reas. 3] Because everything, the further it is out of his place, the more irksome and troublesome it is; As it is a rule in nature, that the elements do not weigh heavy in their own places. As in water, a man diving under it finds no weight; but a small quantity in a vessel is more then he can go under: the reason, because before it was in its own 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 virtue.

[Use 1] Hence we observe that as all sins are not equal, so not the same sins are equal, when they are performed by several parties, and men of several professions. For instance, ignorance is a sin, but one man's ignorance is greater then another, not of private men only, because their means of knowledge by education, or living in the place of instruction, are or have been divers, 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 instructors of others, where ignorance is in the seat of knowledge, here it is the more heinous. 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 thief, or to be wronged by a Judge: So for deceit, to be cheated by a man that lives by his wits, is not so much, as to be deceived by one that he traffiques and trades with, who professeth to deal honestly, and uprightly; so for unfaithfulness in an enemy, 'tis not so much as in his professed friend: so the same sins in the Church are more heinous, then out of it, of Protestants, then Papists; for these profess all against them, but they profess unfaithfulness, treachery, deceit, murders, treasons against every Heretic, because he is ipso facto Excommunicated, and needs but the Popes Excommunication, for more declaration of it, and more certainty, as Thomas in summa, and Banns upon it.

[Use 2] To teach every man as to avoid all sins, as heinous and displeasing unto God, so as more heinous those which are against the main end of his calling wherein God hath placed him. As the Minister must labor against ignorance, idleness, suffering his gifts to decay, not increasing his talent; and he must endeavor to search, and beat out the simple and sincere sense of God's word and will, and impart it unto the people, to bring them to life eternal: for it is a heinous sin, for him to be ignorant, 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 err. So the lawyer must not use unfaithfulness or cunning dealing, he must search out the proper grounds of the law, to direct his client to proceed warrantably, to see his wrongs redressed, 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 do use their cunning to this purpose, it is the greater sin in them; so a Physician, and a Surgeon must employ all his skill to cure; for him to defer, and sometimes to help forwards, and then pull backwards again, to make gain of his patient, and empty his purse, and hurt his body, is very heinous; both of them worse then thieves by the high-way, making God's ordinance a cover for their theft, not so punishable by human laws, but as culpable before God, and shall as severely be punished. So if a son omit the honor due to his father, or a servant the fear due to his master, is a greater sin; for others to do it to the same men, is not so heinous; so tis the duty of a wife to be a helper, that she must endeavor in all things: For, for her to be as Eve, who was given as comfort to make Adams 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 soul, as Basel speaketh; or for her, who was taken out of his side, to guard and hem in his heart, to be a ladder to the Devil to scale the heart of her husband, as Gregory speaketh of Jobs wife, was more heinous then when the Serpent and Devil did it, who were professed enemies, and so now, being directly against the end of her creation and calling; and so of all, they are thus to think of their sins, and thus to avoid them.

That despise my name, ] The sin they are accused of is contempt of his worship, not the omitting of it, or the nor doing of it at all; but the doing of it corruptly, carelessly and contemptuously. The name of God signifies, First, himself; Secondly, his properties. Thirdly, his commands or his authority; Fourthly, his works; 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 contemned or despised, for many could not pretend ignorance, and at this time there was no persecution to compel them to dishonor God: but many did it out of a base conceit they had of God's majesty, thinking any kind of service would serve the turn; the word signifies to trample under feet, as we do vile things, Math. 5.13. 2 Kings 9.33. but did the Priests do thus? Ribera answereth, things are oft said to be done, which are intended to be done; because nothing is wanting in them why it should not be done, who have a will to have it done.

[Doctrine.] Contempt of God's name, that is, when men do indeed the works of God's worship and service, but do them negligently, carelessly and contemptuously, thinking if the deed be done it is enough, but how for the manner it matters not greatly, it is a grievous sin: Manifest, that it is here made the grand sin of this people, and these Priests for which the burden is threatened in the beginning, and many particularly judgments afterwards. This people did the work of the Lord, brought their Sacrifices; but they did it carelessly and contemptuously, brought anything, as thinking it good enough. This was one difference betwixt Abel and Cain, though faith was the main, yet how careful the one was, that thought the best was bad enough, the other, the worst would serve, for he brought a Sacrifice. 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, Levite. 22.20, 21, 22, 23. Deuter. 17.1. But why this? but to show how he requires the manner of doing, as well as the deed, and that he cannot endure corruption here. Hence Saul labored to lessen the fault, because they saved the chiefest for the Lord. 1 Sam. 15.15. Hence is that, Malachi. 1.14. which we shall see hereafter.

[Reas. 1] Because this argues a great contempt of God, and as we may speak, of his person; for when any man is respected either for love or fear, there the offices and duties that are performed about him, are done neither negligently nor carelessly, but with all diligence. The Wife that loves her Husband, the Child that honors his Father, the servant that fears his Master, do their duties with all diligence and care. Where the duties are done of course, and coldly, there is not the respect of the person that should be: so it is in our carriage towards God.

[Reas. 2] Because it is gross hypocrisy, when men do thus perform the act, and yet their hearts and affections are far remote, and so are no living sacrifices, but only dead carcasses, such as must needs stink in the nostrils of God; yea, and thus honoring him, they do dishonor him, Isaiah 29.13. St. Salvian speaking of such as worship God corruptly, saith, Non tam inanis criminis fuisset ad Templum Domini non venire, quàm sic venire; quia Christianus qui ad Ecclesiam non venit, negligentiae reus est; qui autem venit, sacrilegii; minoris enim piaculi reus est, si honor Deo non deferatur, quam si irrogetur injuria: ac per hoc quicunque ista fecerunt, non dederunt honorem Deo, sed derogaverunt. De gubern. Dei, lib. 8.

[Use 2] This being such a sin, argues the age we live in, guilty of a great deal of sin before the Almighty; his worship is performed, but yet contemned marvelously amongst us: As they brought the sacrifices, so do we the works; but so corruptly and carelessly, that he speaks to us Ministers and people, Ye despise my Name. The Word is preached and heard, prayers are made, Sacraments are delivered and received, but alas, so carelessly, 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 custom, and not of conscience; as law and customs bind them, when they have gifts and body able to do it, oftener to the edifying of the Church; some in preaching make it serve their own turn, and serve themselves out of it, and not God. How many hearers, that hear for law or custom, that being present, sleep, or suffer their eyes to steal away their hearts, or let their souls and minds be possessed with their several fears, joys, 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 run it over like journey-works without affection and zeal, making the people to abhor the sacrifice of the Lord? How many of the people come late, carry themselves without all reverence, sitting gazing, reading, and such like, and there is no fault, all is well enough. The like may be said of Sacraments, any preparations, any affection good enough, (but of the particulars more afterwards.) How many that defer the service of God till they be old, till the even; the morning and fresh thoughts of themselves and servants for the world, for their Chapmen, not for God; drowsy prayers, spirits spent, good enough for him. Here I may apply that of Seneca, He who defers to be good till he be old, shows plainly he would not give himself to virtue, if he were fit for anything else. So of both these, and their like, who show therein the contempt of God's Name, thinking anything good enough for him.

[Use 2] To teach every man to labor to see and know himself guilty of this sin, to humble himself for it, and to repent of it, as of one of his great sins. 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 ungrateful, that is not thankful; so doth he despise, that doth not honor God. The contrary evil is ever where the good is not, where, and when it ought to be; therefore must everyone labor for the good, that is, to honor God; not to do the things and works of his service only, but to do them as his service should be done, being more careful for the heart and affection, which God more respects than the action: thinking not as hypocrites, anything is good enough, but that nothing is sufficient: As Paul, who is sufficient? so what is sufficient? what care, diligence, endeavor 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 only 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 work must be done as the sacrifice ought by them to have been offered; so God hath commanded, so must example 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 defense, in which they add more impiety to their former profaneness; they put God to his proofs, and seem to charge him for accusing them unjustly. They stand upon their defense, 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 God's reply.