Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	master_n	respect_n	servant_n	1,977	5	7.1711	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85088	Two treatises The first, concerning reproaching & censure: the second, an answer to Mr Serjeant's Sure-footing. To which are annexed three sermons preached upon several occasions, and very useful for these times. By the late learned and reverend William Falkner, D.D.	Falkner, William, d. 1682.; Sherlock, William, 1641?-1707.; Sturt, John, 1658-1730, engraver.	1684 (1684)	Wing F335B; ESTC R230997	434,176	626

mean Peasant who is an offender shall have the same treatment from men with an excellent and gracious Prince or shall be in the same storm abroad in his voyage or journey that he should be in a fury as thinking himself too good to be thus dealt with while his good Prince goes through all this with a quiet and calm demeanour 6. To imitate Christ in these duties is the way to happiness But there is yet a farther very weighty consideration upon which all Christians stand bound to follow this example of our Saviour and that is that the imitating him in this very thing is directed and enjoined as the course we are to take for the obtaining happiness Mat. 11.29 Take my yoke upon you and learn of me for I am meek and lowly in heart and you shall find rest unto your souls So that the following him in humility and meekness is the walking in the path of rest for this as all acts of goodness and duty bringeth here serenity and peace to the mind of him who practiseth it and is one of the great duties to be performed in order to perfect peace and rest hereafter And those his Servants who thus serve and follow him shall be with him where he is Thus S. Austin (e) De Temp. Serm. 61. Enarrat in Ps 90. having considered those words of S. Matthew Chap. 11.29 and of S. Peter 1 Pet. 2.22 23. observes that that example of our Lord which it is necessary for us to imitate is not that which is too high and great for us in our capacities to perform as to restore the dead to life or to walk upon the Sea but it is to be meek and humble in spirit and that we should love not only our friends but even our enemies with all our hearts 7. And as this duty is particularly recommended to us There is no true piety in them who do not walk as he walked as one especial and main thing in which we are to imitate our Lord and shall be highly rewarded by so doing so it will be useful to take notice in general that it is a very vain thing for any to talk of Christ and Christianity and of their hope and interest in him if they do not follow his example and live according to his life And of this we are assured by S. John 1 Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked And these words are the more necessary to be minded and seriously regarded because S. John in the former part of that Chapter doth particularly undertake to declare and reckon up in large and comprehensive expressions divers of those things which are of absolute necessity for every man to observe who would be owned as truly Religious and in a comfortable relation to God To this purpose he saith v. 4. He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him And v. 5. But whoso keepeth his word in him verily is the love of God perfected hereby know we that we are in him And after he had inserted some emphatical expressions to manifest the weight and excellency of these things which he was now discoursing he proceeds to assert v. 9. He that saith he is in the light and hateth his Brother is in darkness even until now and v. 15. If any man love the world the love of the Father is not in him And amongst these he expresseth what I now mentioned v. 6. concerning walking as he walked Which Verse also is intended to express what is so necessary to true Christianity and communion with Christ that they cannot consist without it How far then do they go astray who are so negligent of Christian meekness and gentleness as if fierceness and passion were rather to be accounted the practices of our Religion 8. 2. Our Lord's example peculiarly requireth reverence to Superiours Cons 2. Our Saviour's example is particularly set before us to silence and suppress all evil speaking against Superiours and reproaching them who are in Authority and to engage us to behave our selves towards them with reverence and due respect And for the manifesting this I shall shew three things 9. First That this is the scope and intention of S. Peter in proposing to us the example of Christ 1 Pet. 2.21 23. for the proof of which I need only make a brief reflexion on the foregoing Verses To this purpose it is urged by S. Peter That Apostle had spoken of the duty of Subjects to their King and Governours v. 13. commanding them to submit themselves to every ordinance of man for the Lords sake whether to the King as Supreme or unto Governours as unto them that are sent by him And he continueth his discourse with particular respect to them unto the end of v. 17. concluding it with these precepts Fear God and Honour the King And v. 18. he comes to speak of that duty and respect which is due to those Superiours who are in a more inferiour domestick relation and are not furnished with that Dignity and Honour which belongs to them who govern in an higher rank and capacity And here he commands Servants to be subject to their Masters with all fear c. and then he proceeds to declare what patience meekness and reverence is to be expressed towards such Superiours by those who are subject to them though they should meet with hard measure from them and suffer undeservedly by them And for the guiding Christians in this case he bringeth in the example of Christ and this part of it particularly that he who did no sin when he was reviled he reviled not again and when he suffered he threatned not v. 22 23. 10. Secondly That our Saviour did behave himself Our Saviours practice expressed great respect to Superiour Relations particularly to his Parents with that respect to superiour Relations both in words and actions which is fit to teach us to do the like In his Divine nature he was Lord of all even in the depth of his humiliation and in his humane nature he was advanced to an high dignity in Union to the Divine and as our Mediator But yet considering him as made under the law and in the form of a servant and he therein carefully performed the duties of the fifth Commandment as well as any other precepts of the law of God both to his Parents and to all that were in Authority whether Civil or Ecclesiastical When he took on him the nature of man he became subject to those duties which belong to that nature and tend to the publick good and order of the World In his younger years he began his life with subjection to his Parents Luk. 2.51 And this thing deserves to be the more especially taken notice of because as some (f) Ludolph de Vit. Chr. P. 1. cap 16. Barrad in Concord Evang. Tom. 1. l.

the being influenced by such passionate censures guide lead and direct them since our Saviour who was the most excellent guide that ever the World had and the most innocent person was so highly defamed and so injuriously aspersed with unreasonable calumny 35. Secondly I intend hereby to manifest how much courage stedfastness and constancy is necessary for the sincerely pious man It may be the portion of any such person whomsoever Unreasonable censures are to be couragiously undergone in his speaking and doing well to be misrepresented and exposed to calumny and slander Our great Master hath foretold that his servants must in this particular expect the same measure which himself received But let no good man be dismayed if he be thus treated in the World but let him be stedfastly resolved to pursue his duty and to be unmoveably upright and conscientious whatsoever respect or disrespect he may meet with among men Whoever is made more remiss in well-doing or whose spirit is royled and discomposed by undeserved censures doth hereby fall into temptation and the snare of the evil one but he that resolvedly holds fast his integrity and runs with patience his Christian race amidst all these oppositions this is the man who rightly dischargeth the duty of a Christian and taketh up his Cross and followeth his Lord. 36. And it is infinitely better for any man being the pious mans advantage to fear the censure of the greatest part of the World in well-doing than to neglect what may please God and do good to men since hereby he gains the blessing of Christ Our Saviour declared Luk. 6.22 Blessed are ye when men shall reproach you and cast out your name as evil for the Son of mans sake Rejoice ye in that day and leap for joy for behold your reward is great in Heaven Wherefore though a clear and good reputation and general esteem is useful and desirable to a good man because it gives him many advantages of doing good in his generation yet if in the faithful and prudent management of his duty he meeteth with hard measures from the uncharitable expressions of other men it may justly so far as concerns himself rather affect him with joy than disturbance Yea with respect to these words of Christ which I have now mentioned the Author under (q) Epist ad Oceanum S. Hierom's name thinks it a thing desirable to be reproached and evil spoken of Quis non maledici desideret saith he ut mereatur Christi nomine laudari coelesti copiosaque mercede munerari This also was a mighty satisfaction to S. Austin who declared that whilst he opposed the Donatists (r) Aug. cont lit Petil. l. 3. c. 7. he underwent sharp and opprobrious reproaches from the enemies of the glory of Christ but then reflecting upon the blessing in this case pronounced by our Lord he adds Quisquis volens detrahit famae meae nolens addit mercedi meae he that willingly lessens my reputation doth unwillingly add to my reward But he who is turned aside from the paths of goodness by the slander of men is guilty of greater rashness and imprudence than that traveller who takes a journey of great concernment to his life and estate and yet will stop his course or go out of his way if he discerns the wind to blow upon him CHAP. III. The manifold sinfulness and severe punishment of reproaching and speaking evil especially against Superiors 1. HAving shewed the unreasonable proceedings of a reviling tongue and how unruly an evil it is I shall now add some further general considerations concerning the greatness of the sin of reproaching others especially our Superiours And in this Chapter I shall shew two things First How many great sins are contained in it and Secondly What a dreadful punishment is denounced against the practisers of it Wherefore 2. First This is a complicated and multiplied sin and so comprehensive an evil that very many great transgressions are contained and linked together in it S. Basil seems to think that a reproaching Spirit (a) Bas in Esai c. 2. might be the beginning of all sin in the world which may well be accounted true if we consider it with respect to God and include under it that disposition of mind from whence it flows Uncharitable evil-speaking includes very many great sins For the closing with that temptation whereby the Serpent reproached the infinitely good God was that which brought sin and ruine on mankind And it may well be thought that the original transgression of the fallen Angels was their having ill thoughts of the highest good and thereupon being forward to depart from God and to draw others from him into the same defection And this is the very root of reproaching or that disposition of spirit from whence it ariseth 3. And this ought to be the more detested because the exercise of this sin includes in it many heinous offences Now though one single sin which any person willingly and wilfully pursues is sufficient to manifest him void of the fear of God and estranged from the Christian life yet where the evil heart can readily choose and the conscience suffer many notorious sins to prevail without being either so watchful as to observe them or so faithful as to raise all the powers and faculties of the soul to oppose them here is a mind and conscience so much the more grosly defiled and vitiated His condition is like that of the man into whom the unclean Spirit entring taketh with him seven other Spirits who enter in and dwell there And as that body is in a bad condition in which divers dangerous diseases are reigning so that soul cannot be in any safe condition where many great sins do rule and govern it And it is considerable in this case that a defaming temper and the neglect of forsaking it by repentance alwaies include a voluntary choice and therefore hath in it as all other sins of choice have a want of reverence to God and his laws And besides this 4. First It contains under it an opposition to 1. It is inconsistent with Christian love and neglect of the great command of love It was our Saviours Doctrine that among all the precepts given by God in the Old Testament that of loving God with all the heart was the first and the other of loving our Neighbour the second which is like unto it And the wisest men among the Jews have owned and acknowledged the same truth (b) Phil. de Charitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo speaking of the love of men esteemeth it so nearly allyed unto Religion towards God that he calls it its Sister and Twin And it can be no small sin to live in the breach of so great a Commandment This duty is so particularly pressed and inculcated by Christ on all his Disciples and so great Motives are superadded to the force this Commandment had before that it appears under the Gospel as

those who are guided by it meek and humble gentle and obedient which is so amiable a temper and so useful and beneficial to the World that the generality of mankind unless they offer violence to their reason and conscience cannot but think well of it And it would be of mighty advantage to the reforming the World if all who profess Christianity were so far Christians indeed that they would in these things manifest the life and power and excellency of their Religion 15. To this end it is directed in the Holy Scripture Now that the Holy Scriptures do direct and enjoin this submissive and awful carriage of inferiours towards all who are in Authority as a means for the bringing honour to our Religion and for the propagating it and making it more effectually prevalent amongst men is sufficiently evident both from S. Peter and S. Paul S. Peter 1 Pet. 2.12 gives the command to Christians who lived among Pagans by S. Peter having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation Where he exhorts them so to live that they might win them who were yet strangers to the Christian Religion into an affection to it and esteem of it And as a particular means to effect this he adds in the next words Submit your selves therefore to every ordinance of man for the Lords sake whether it be to the King as Supreme c. So that this is here laid down as a first and principal direction and rule for the bringing credit and esteem to Christianity among the Gentiles And Estius (l) Estius in 1 Pet. 2.13 thinks not improbably that the Apostle the rather gives this precept to them for this end and purpose because the Jews from amongst whom most of the Christians to whom he wrote were Converted were ordinarily reputed perverse unruly and enemies to civil Government and thereupon both themselves and there Religion were the more disliked by the Gentiles 16. Indeed that particle Therefore which is of great weight in this Text is omitted and left out both in the various impressions of our last English Translation and in some other (m) The Geneva and Wicklef ' s. more ancient English Versions which yet is fully expressed in the Original by the general and almost universal consent of all ancient Copies agreeably to the scope of the Apostles discourse and therefore it ought to be restored in our Translation And after S. Peter v. 13 and 14. had commanded submission and dutiful respect to the King and other Governours he adds this argument to enforce the practice of this duty v. 15. For so is the will of God that with well-doing you may put to silence the ignorance of foolish men In which words it is declared both that this respectful behaviour to Governours is of great use to take of those oppositions which the enemies of Christianity make against it and also that it is the will of God that Christians should carefully practise this duty which is a great branch of well-doing in order to the obtaining this end 17. To the same purpose S. Peter proceeds to require an humble subjection and obedience of Servants to their Masters v. 18. declaring v. 19. this is thank-worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that which obtains both in the sight of God and man a favourable acceptance and good esteem so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft sigifies as Luk. 1.30 Chap. 2.52 Chap. 6.32 33 34. Act. 2.47 and this is the most proper sense of that word in this place and this brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and renown and deserves honour v. 20. And in this case as I (n) n. 9. above noted he sets before us the Example of Christ in a matter of so great usefulness to our Religion To the same end still this Apostle Chap. 3. v. 1 2. requires the submission of Wives to their Husbands as a means to bring over those Husbands to Christian piety who were not prevailed upon by the instruction of the word And here he requires that they shew a reverent behaviour v. 2. a quiet temper v. 4. and such a submission as includes the use of words and expressions of honour and respect and this is mentioned as well-doing v. 5 6. And indeed the power and force of Religion doth eminently appear in the pious performing the duties of Subjection for whilst pride and passion and inordinate affection puts men upon striving to be greatest and makes it an uneasie thing to them to be led and governed by others in a mean station conscience to God will make persons faithful and submissive in the most inferiour relations and willing to serve him with humility and meekness in the lowest condition in which God placeth them And this is in truth both a great and a good a generous and noble and even a divine temper of mind 18. and also by S. Paul From S. Peter I now proceed to S. Paul who discoursing Tit. 2.9 10. of the duty of Servants to their Masters though the relation of a Master doth not require so high a degree of honour and reverence as that of a Prince and Governour in great Authority doth yet the Apostle commands that Servants be exhorted to please them well in all things not answering again not purloyning but shewing all good fidelity that they may adorn the Doctrine of God our Saviour in all things Where he requires from Servants faithfulness and fidelity a submissive temper to please in all things and a meek Government of themselves as to their words and expressions not answering again and consequently not giving any passionate murmuring contumelious or other ill words and these duties are particularly required for the adorning the Doctrine of Christianity And it is somewhat to the same purpose that in the following Chapter the Apostle commands that men be put in mind to practise subjection to Magistrates and meekness towards all men Tit. 3.1 2. as manifesting thereby what an excellent effect the Christian Doctrine and Spirit rightly entertained hath on the lives of men For before that took place and was entertained the Apostle saith v. 3. We our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice c. But v. 4 5 6. after the kindness and love of God our Saviour towards man appeared the washing of Regeneration and renewing of the Holy Ghost wrought a mighty change in this temper and conversation in order to the eternal happiness of men See also 1 Tim. 6.1 19 Cons 3. The example of Christ is intended to press upon all Christians this duty of meekness and the forbearing to reproach any others whomsoever and especially a reverent behaviour towards all who are over us though from them we might sustain real injuries And evil-speaking to reproach or revile others though it be upon provocation

Christians whenever he discerned them to exceed And when such Emperors reigned as were friends to the truth he declared that this was the revenge he would take of his enemies to endeavour they might be saved and own those good things which before they rejected And yet he had been loaded by them with injuries The Apolinarians by their calumnies and clamour had rendred him distastful to the people and when he was under the disrespect of the multitude the Arians stoned him and this meek man was accused before the Secular Tribunal to be the authour of tumult and sedition And after all his expressions of kindness he was so ill requited by these his enemies that they set a young man to assassinate and murder him who was so far moved with the converse and presence of this holy man that relenting with tears and lamentations he implored and easily obtained his pardon I confess (w) Naz Orat ad 150 Episc he was by some blamed for shewing too much kindness to the enemies of the truth and it is true that good men and especially Bishops and Governours ought not to express an equal favour to them who oppose truth peace and goodness and to those who embrace them But that kindness which may tend to their good and the good of others is such an excellent temper as ought not to be laid aside for any personal injuries 26. But the example of Christ The Example of Christ considered with respect to Rulers from whom we receive hard measure particularly recommends reverence and respect to Superiours though we should receive hard measure at their hands From hence S. Peter commands 1 Pet. 2.18 21. the reverent subjection of Servants to their Masters not only to the good and gentle but also to the froward And if such a behaviour be necessary towards them who possess a lesser degree of authority in a family much more to them in higher capacity for the neglect of duty to them is an offence of a more publick nature and tends to a more general scandal and prejudice And hence we may further inferr that neglect of dutiful carriage is much more inexcusable toward those Governours who are good and kind and from whom we receive no wrong or injury But how we ought to behave our selves even to froward Rulers we are to learn by the example of Christ which is to this purpose set before us 1 Pet. 2.21 He was without any crime and though he was condemned he did no sin v. 22. He suffered but without threatning or returning any evil word or reviling again but committed himself to him that judgeth righteously v. 23. And such is the Order that God hath established in the World that he who is wronged by his equal or fellow Subject ought not to avenge himself but if the case require it may apply himself to his Ruler for help and redress But if he be hardly and severely dealt with by them who have the Government of the world he must not then avenge himself no not so much as by reproach or evil expressions but commit himself to God as a righteous judge and this the example of Christ will direct him to do 27. Yea our Saviours prayer Father forgive them for they know not what they do did manifest his great and tender affectionateness not only to the common people but also to their Rulers who contrived and conspired his death For even they also knew not what they did as S. Peter declares Act. 3.17 And thus the ancient Christians though ill treated under Pagan or Heretical Governours did not only forbear evil speaking and irreverent and indecent carriage but thought themselves obliged to maintain an high respect to these Rulers and to desire their happiness and welfare This (x) Apol. ad Scap. Tertullian declared under an Ethnick Emperour and that Council of (y) in Athanas de Syn. Arim. S●l Ariminum which established the Faith of Nice under Constantius the Arian Emperour in their Epistle which they sent unto him 28. Performing this duty is acceptable to God and conscience towards him will require it And such a continued respect and practice of duty to Governours even under harsh usage is that which conscience to God will oblige every Christian to perform S. Peter therefore commends that temper where a man for conscience towards God endures grief suffering wrongfully 1 Pet. 2.19 that is endures it patiently and without reviling as the following Verses will explain it And the reason for this is because this duty of respectful submission is not founded chiefly upon the good temper of our Superiours but upon the authority they receive from God and the precepts which God hath thereupon given to us So that here the debate lies between conscience and self-will whether the precepts and rules of Religion are to be followed which conscience will oblige unto or the passions of men which the unruly temper of sinful inclinations are prone to comply with Now where this Christian duty is carefully observed we are assured by S. Peter that this is acceptable to God 1 Pet. 2.20 And every good man will please himself best in doing those things which are pleasing to God And this he may do and bring honour to himself also by this Christian temper towards Governours For the Apostle in that place tells us What glory is it if when you be buffeted for your faults ye shall take it patiently but if when you do well and suffer for it ye take it patiently this is acceptable with God But if patience in suffering for faults hath not so much of vertue in it as to bring any honour and renown to him who practiseth it how blameable must they needs be who are faulty and yet though they be free from suffering are impatient and murmuring 29. To all these weighty Considerations I might add that this temper is a thing so necessary that in the neglect of it we cannot behave our selves as Christians or sutably to our Christian calling And therefore S. Peter v. 21. and this becomes our calling addeth For hereunto were ye called our Christian Religion greatly requires us herein to follow our Saviours steps And when S. Paul did beseech the Ephesians to walk worthy of the vocation wherewith they were called the first things he requires from them to this end are all lowliness and meekness and long suffering Eph. 4.1 2. 30. Obj. 1. But possibly some men Obj. 1 This Discourse is against the true interest of man who are not willing to put these great Christian duties in practice may be forward to raise prejudices against such a Discourse as this and may pretend that these things are not suitable to the true interests of men but there is rather some ill design carried on by them To which I Answer Ans 1 It wholly designs to bring men from passion and sin to goodness First That this really tends to no other end but to

the great Folly of Evil Men whilst hereby under the appearances of trifling Pleasures great Cheats are imposed upon Men who should be wiser than to be thus decoyed into Temporal Evils and Eternal Miseries Now in turning to God there must be a breaking off from Sin by Repentance or a Care to depart from Evil and to do Good Nor is it enough that there be a mere restraint upon outward Actions of Evil but there must be also an hearty Resolution and inward Hatred against Sin and a sincere Love of what is Good And that this may be effectual it must be set upon timely and presently as a Wise Man will use his utmost diligence to put a stop to a dangerous Disease before it be too late and it become incurable To this purpose let these three things be considered First Consider how all Vice and Wickedness of Life is contrary to the nature of God Such is the Purity of the Divine Being that Sin is more opposite and hateful unto God than to the most Vertuous Man that lives in the World God is Light and in him is no Darkness at all and it is as possible for the black Darkness to stand before the brightness of the Sun 's Light as for the workers of Iniquity to be approved by the Holy God The singular purity of his Laws and the exceeding dreadfulness of his Threats against Wickedness are intended to deter Men from the commission thereof And if we take notice of the instances and examples of God's displeasure against Sin these are very numerous It was Disobedience that turned Adam out of Paradise Debauchery and Wickedness was that which unpeopled the old World and caused them to be destroy'd by a Deluge and Sodom and Gomorrah to be consumed by Fire and Brimstone from Heaven By the like sinful practices the Jews who were God's peculiar People and to whom he was as an Husband were divorced from him and divers Calamities have been brought down upon other Persons and Nations And yet all these things come far short of what will be manifested at the great Day when the terrible Sentence of Eternal Perdition will be pronounced against all Evil-doers who shall perish with everlasting Destruction from the Presence of the Lord. Secondly Consider how much wicked works are peculiarly opposite to Christianity Sin is of the nature of the Devil he is the Spirit that worketh in the Children of Disobedience but the Son of God was manifested that he might destroy the works of the Devil 1 Joh. 3.8 The Life of Christ was such that thereby he left us an example that we should follow his Steps who did no Sin and his Doctrine teacheth us that we should deny Ungodliness and Worldly Lusts Even our Baptism is an undertaking to Renounce the Devil and become dead unto Sin And it is more unaccountable for Debauchery to be in a Christian than for the brutish nature to inhabit the Soul and Body of a Man because this not only opposeth our Profession of Christianity but the designs of our Redeemer also His coming into the World and his Death and Passion was that he might redeem us from all Iniquity and purify to himself a People zealous of good Works But that the Works of Darkness should be embraced by the Children of Light that they should yield up themselves to the Evil one who have plentiful Aids and Assistances of Divine Grace to withstand and overcome him is a thing altogether inexcusable Thirdly Consider that Viciousness is the more intolerable when God's hand appears to be lifted up Corrections and Judgments are some of the last and most powerful means which God makes use of for Man's amendment By these Pharaoh was brought to Submission and Ahab to Humiliation And it hath been observed that the Israelites after the Seventy years Captivity in Babylon were never prone to follow after other Gods as they had frequently done before notwithstanding their Instructions from the Prophets for towards a Thousand years and it is then expected that when God's Judgments are in the Earth the Inhabitants of the World will learn Righteousness for there must be great obstinacy and hardness where the fears or strokes of the hand of God make no Impression Now we have heard of the Calamities of Neighbour Countreys and God hath exercised us with severe Chastisements not many years since his hand is now stretched out if we heartily turn to him we have reason to hope it will be for our help but if not we have cause to fear it will be to our hurt III. The third and last thing I shall mention to be done in hearty turning to God is To reject all Irreligion and neglect of the Worship of God and to be exercised in the Religious Service of God with true Piety and hearty Devotion Wherefore 1. Let no neglect of Religion have any place amongst us or let all miscarriages herein be carefully amended The Worship of God and the Institutions of our Blessed Saviour are by too many disregarded But yet the Love and Fear of God the serving him and walking in all good Conscience before him is greatly needful to be undertaken with serious Diligence This is a very great Duty of Man for if a Child be obliged to give Honour and Reverence to his Father or a Servant to his Master or a Subject to his Prince much more must Man stand engaged to worship and serve his Creator The Precepts in the Holy Scripture to this purpose are so plain and frequent that no Man who reads the Scriptures can be ignorant of them and they who never read them do acknowledg this Duty by the evidence of the light of Nature it self Our owning Christianity is not only a Name or Profession but is an undertaking to mind that Piety which is suitable to Religion In this Profession St. Paul declares his own great care to have been to worship the God of his Fathers after the way which the Jews called Heresy that is according to the true Rules and Doctrine of Christianity And the whole multitude of the Christian Church is represented by St. John as standing before the Throne and crying with a loud voice Salvation be to God and to the Lamb Rev. 7.9 10. and therefore they are not worthy to be accounted any part of the Christian Church who neglect the Worship of the God and Father of our Lord Jesus Christ This also is our interest and benefit For the most noble and excellent employment of Man is in those things which relate to God and Goodness when otherwise in the neglect of this he is taken up either about empty Vanities mean Earth or sordid Filth But the Service of God is both his Honour and his Advantage and the Promises which are made to Religious Piety are great and sure but because they are proposed under the terms of a Covenant there can be no security of enjoying the present Blessings of God and no possibility of attaining endless Felicity