Commentary on Malachi, Commentary · Chapter 1 · Verse 6 (2 of 2)

Commentary on Malachi · Commentary · Chapter 1 · Verse 6 (2 of 2)

p. 91Reaſ. 1 Becauſe by all Lawes humane 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, unleſſe he will be accounted a thiefe, and an ungratefull man to him who hath beſtowed ſo great things p. 92upon him; for he hath received from him his being, that is, his body, with all his ſenſes, and his ſoule, with all the powers of it: then is he debtor to pay all theſe.

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 worke, or given the beginning. Therefore it is that every effect lookes to the cauſe, to receive from it his laſt perfection: The Trees ſearch for the Sunne, and ſtretch their roots into the earth, which brought them forth. Fiſhes alſo will not out of the waters which bred them. The Chicken no ſooner out of the ſhell, but ſhrowds it ſelfe under the feathers of the Hen, and follows whitherſoever ſhe goes. The little Lambe after it is borne, ſeeketh to the Dams teate, and if there be a thouſand ſheepe of the ſame wooll and colour, it knows the owne damme, and will follow her whitherſoever ſhe goes; as if ſhe ſaid, here I received that I have, and here I ſeeke for that I want. Then ought reaſonable man not to doe leſſe than unreaſonable creatures, but being not perfect, ſeeke to him, and ſerve him that made him, that he may receive perfections.

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

Ʋſe 2 To teach men, and every one, if there be no other reaſon, that this requires of all obedience and honour to God, becauſe they p. 93are his, he their father that made them. For if a man build the houſe, whoſe turne muſt it ſerve but the Lords that built it? if he plant a Vineyard, who ſhall gather the Grapes but he that planted it? If a father beget a ſonne, whom ſhall he rather ſerve and honour than his father, which begat him? And if this, then how much more to him that is the Father of Fathers, and of all things in earth and Heaven? It is heard from many men, when they reprove others for ſome diſhonouring of God, and often, but as they thinke; It is not for your profeſſion; doth it become a man of that zeale you make ſhew of, profeſſing ſo greatly as you doe. If they ſpeake it that they are more bound, it is true; but if that they themſelves are not bound, and more than they can performe, it is falſe; for wherein have they diſhonoured God by the profeſſion, that thy Creation binds not thee to doe, 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 onelyonly binds to all ſuch duties. For even as the Heathen man ſaith,Ariſtotle. A man can never returne ſo much to his father as he ought, how can he to God, who hath given us more than all the fathers in the world? And if to diſhonour a father, be a vile crime in a ſonne, what is it to ſinne and rebell againſt God, who is father ſo many wayes? Let every man then bethink himſelfe of this, and ſee in himſelfe how many things he hath to move him to honour God, though he never looke without himſelfe; body, ſoule, all the faculties and powers and parts of both, becauſe his hands made them: And if the Axe may not boaſt it ſelfe againſt him that heweth with it, Iſa. 10.15. how may it againſt him that made it? How may man diſhonour his Creator? if not the Axe 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, diſhonour, provoke, and revile with oaths and blaſphemies? if they doe, know, that as all things are poſſible with him, and like eaſie to him, he can deſtroy them as eaſily as he made them, in a word, both. Oh then let thoſe hands worke the workes of God, let thoſe feet walke the paths of God, thoſe eyes delight in the wayes of God, and that tongue ſpeake the praiſes of God, and that whole man honour him that hath made it; for thus he calls, If I be a Father, where is my honour? if I have made you, where is the ſervice you doe me? Amongſt men a Chapman of credit payes as much as hee received, and he would ſcorne not to be accounted a good pay maſter, and yet ſuch deale nothing ſo currantly with God, neither when we looke for ſo much from God. Man will not give God ſo much, give him our ſelves, p. 94and that we have received, one will give him his heart, another his body, not his heart; another will part both with him, as if he created not both as one, as if his title be not as great to one as to another, or to the whole, as to part: He is the Father of our ſpirits, and the Father of our bodies; or if thou wilt give one, and not the other, thou condemneſt thy ſelfe by the one, for with-holding the other; for his right is in this reſpect to both, and muſt have both, and be honoured in the whole. But why pay they as much, becauſe they would receive more, and have not yet enough? So in this no man is perfect, though he have received much. And why hath not God made him perfect? Verily it was, as one ſaid, not becauſe he was covetous and niggard, but becauſe he was loving and bountifull, knowing that it was good for him to be ſuch an one; not that he ſhould be poore, but humble; not as alwayes needy, but as alwayes looking up to him, and remembring to honour him with that he hath given him, that he may receive that he wants, and further perfection: pay then thy debt, and pay it to receive more, that thou mayeſt be perfect, and thinke he ſpeakes to every one; If I be thy Father, honour me; remember me thy Creator in the dayes of thy youth and thy age, even as one ſaith, ſo often as thou breatheſt, ſo often thou oughteſt to remember God. And ſeeing thy being is ever in one, ſo thy thankfulneſſe ſhould be ever both for thy ever being. And as Chryſoſtome, thou wilt ſay, Lord keepe me as the Apple of thine Eye, he will anſwer thee againe, Keepe my Commandements as the Apple of thine eye; ſo thou wilt come to God, and ſay, Lord keepe me, for thou haſt made me; I am thine, and the workes of thy hands. God will anſwer thee then, Keepe the words of my mouth, and ſo honour me, for thou art the workes of my hands.

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

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

Reaſ. 2 p. 95Becauſe it is ſo rare a benefit, not all, not many, but few of many, Math. 20.16. few choſen. Benefits that are rare, are pretious, rara, chara, and ſo deſerve and exact more: when as then God amongſt ſo many Nations of barbarous men, and in ſuch a multitude of condemned men, hath called a man to ſo happy a condition, that he ſhould be in the number of thoſe who are choſen, his ſons, and to inherit eternall life; the benefit being ſo much the greater, as the number is ſmaller, muſt needs binde to this duty.

Ʋſe 1 This may ſerve to ſtop the mouth of deſperate wretches, that make the doctrine of Gods decree, an occaſion of careleſneſſe, and from it take liberty to diſhonour God; that reaſon if they be elected they are ſure to be ſaved, whether they live well or ill, and ſo è contra, whence they give all liberty to themſelves, and live licentiouſly, and diſhonour God; of theſe I would demand, whether they thinke the former teſtimonies, and this particular preface was written by the ſpirit of Chriſt? If they ſay no, they ſhew themſelves in the ſtate of reprobation, whatſoever God hath decreed of them: If they ſay it is, then let them compare the ſpirit they ſpeake with, and this ſpirit by which theſe are written, and ſee themſelves not to be led with the ſpirit of Chriſt, which can not ſo contradict it ſelfe: It requireth duty and reverence, ſervice and honour, becauſe thou art his, thou wilt give none; becauſe, if perhaps thou beeſt, thou needeſt not, if not, it is bootleſſe and doubtfull; in this thou determineſt not to honour God, but to diſhonour him. Tell me this, thou thou art a father and diſpoſeſt of all thy goods in ſecret before ever thy ſonne knows how, or hath enquired, and uſed means to know how; if he ſhould ſet light by thee, and carry himſelf undutifully towards thee, as if he would give thee an occaſion to give all away from him, if thou haſt not done it already; wouldeſt thou not thinke it a marvellous prepoſterous and impious courſe? and yet this is that which thou wilt doe with God, like a deſperate miſcreant, not knowing whether God hath purpoſed thee ſalvation and heaven, which he had diſpoſed and made his will of in ſecret; yea, not taking ſo much paines to ſearch and enquire by the booke of God, and the notes in it, whether thou be in the number, but yer ever thou ſeeke after it, to know whether thou be in his booke, ſo wilfully behaveſt thy ſelfe, as if thou meantſt to make him alter his will (if it were poſſible) if he were purpoſed to deale well with thee before. But know thou, if he were purpoſed to diſinherit thee, yet thou oughteſt to honor him becauſe he is the father. And this without all conſideration of Heaven and Hell, much more if he have elected thee, and thou be his ſonne this way too, oughtſt thou to honour him, p. 96And know, that if thou beeſt his, no ſuch thought can poſſeſſe thy heart long, leſſe allow thy mouth to ſpeake it boaſtingly in a ſecure and careleſſe courſe of life; what may come from a man of a troubled minde and in a temptation, that is not to this purpoſe, but the other can never bee: 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 aymes at ſome ſtate of life for his ſonne, as to make him a Lawyer, or a Divine, he traines him up ſo, and brings him up in learning and ſtudies and directions.

Ʋſe 2 This ſhould admoniſh every one who by a divine ſearch findeth himſelfe the ſon of God by adoption or election, or thinks himſelfe is one, to remember what he is, and what it requires of him, even to honour God as a father. The former bindes, but this bindes more, as a twofold cord, the law becauſe of our creation, the Goſpell for our election and redemption, we are no more ſervants, but ſonnes. Galat. 4.5, 6. But muſt we the leſſe ſerve him, or not? this were a gallant Goſpell indeed. Nay we muſt the rather, becauſe ſonnes, Mala. 3.16. we muſt not change our ſervice, but the manner of our ſervice; for he hath made us to ſerve him, Luke 1.74, 75. that hee would grant unto us, that we being delivered out of the hands of our enemies might ſerve him without feare, in holineſſe and righteouſneſſe before him all the dayes of our life; Not as ſervants for wages, but as ſonnes in a more honourable kinde of ſervice,In primo dedit me mihi, in ſecundo dedit & ſe mihi, cui debeo me, propter me debeo pluſquam me propter ſe. Ber. with a free affection, in no mercenarie manner, otherwiſe this bindes us more then before, and to doe more if it were poſſible then the law requires. If the other, though free, yet not ſo rare, doe bind, how much more this ſo rare a benefit ſhould bind us? In the firſt, he gave me to my ſelfe; In the other he gave himſelfe to me: To whom I owe my ſelfe for my being, to him I am more indebted for giving himſelf to mee; more is then due unto him, and more muſt we endeavour; if our being, and being men require it of us, what this being ſonnes, without which it had beene better wee had never been; yea, a thouſand times? If his bounty in creating us, what his mercy and love in electing us? The world, though peeviſhly and corruptly it upbraids thoſe that are Gods, and in ſome ſiniſter and corrupt affection, challenges more of them, then of others towards themſelves, then towards God; yet thoſe who are indeed Gods, muſt thinke ſuch ſpeeches are goades to pricke them forwards to more: For God hath done more for them, therefore more is required of them; yea, more then they thinke they ought to performe: Every one muſt argue as David, ſee 2 Sam. 6.21. And David ſaid unto Michal, it was before the Lord, which choſe me before thy father, and before all his houſe, to appoint me ruler over the people of the Lord, over Iſrael, therefore p. 97will I play before the Lord: It will not ſerve and goe for currant if Gods children elected be not more diligent to honour him, then others.

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

Doctrine. Firſt that Men muſt give it unto God.

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

Becauſe elſe they can not be ſonnes and daughters,Servilis eſt timor quamdiu ab amore non manat, qui de amore non venit honor, non honor ſed adulatio. Bern. Cant. 83. whoſe nature is to obey their parents, and doe them all ſervice of love, feare is ſervile, if it flow not from love: and the honour which comes not from love is not honour, but flattery, a formall fawning.

Reaſ. 2 Becauſe if they obey him and honour him for hope of good, and feare of evill, and puniſhment it is ſelf love that moves them, not God love, nor the love of righteouſneſſe; now if men require more, nor account not of this, when ſelfe love hath the ſway, and men ſeeke themſelves, how ſhould God, and why ſhould men expect it from him?Eſt qui confitetur Deo, quia potens eſt, eſt quoniam ſibi bonus eſt, eſt quia ſimpliciter bonus eſt, Pſal. 118.1.19. primus ſervus eſt & timet, ſecundus mercenarius & cupit ſibi, tertius filius eſt & diligit patrem.Ps 118:1Ps 118:19 * One bleſſes God becauſe he is powerfull, another becauſe he is good to him, another becauſe he is ſimply good in himſelfe, Pſal. 118.1. The firſt is a ſervant and feares. The ſecond is an hireling and lookes for gaine. The third is a ſonne and loves his father.

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

Sol. Without queſtion whatſoever is written is for ſonnes 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 helpe them in it, not to be the principall mover of it, vide James 2.8.

Ʋſe 1 p. 98This proves that many mens workes and obedience are not the honour of God, nor things acceptable, though according to the law, and things commanded; (which in another are his honour, and accepted of him) the end or motive not being good and right as it ſhould.

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

The firſt difference is in reſpect of the object, that is, of that which is feared, that is ſinne; the one feares ſinne as it is ſinne, and becauſe it is ſinne: the other onelyonly the puniſhment of ſin, and not ſinne at all but in regard of the puniſhment; the former curbs the action onelyonly,Hoſea 3.5.Hos 3:5 the other the affection; the one liketh and loveth ſinne, but he dare not commit it in regard of the danger that may enſue of it; the other hateth and abhorreth ſinne, and would not commit it though he might doe it without danger at all, as Prov. 8.13. The feare of the Lord is to hate evill, Pſal. 97.10. And becauſe it deales with the affection, it is called a pure feare; Pſal. 19.9. The feare of the Lord is cleane or pure, for it purgeth the heart, as faith is ſaid to doe, Acts 15.9. The other is a melting feare, but this is a purging and refining feare.

The ſecond difference is in their grounds, the one is grounded onelyonly upon the wrath of God, and for his juſtice; the other regardeth them, but ſpecially his mercy and goodneſſe, Pſal. 130.4. Hoſea 3.5. The filiall feare, to offend God in regard of benefits paſt; the ſervile, for evill to come: See the difference plainely, Jer. 5.22, 23, 24. Feare ye not me, ſaith the Lord? or will ye not be afraid at my preſence, which have placed the ſand for the bounds of the Sea by the perpetuall decree that it cannot paſſe it, and though the waves thereof rage, yet can they not prevaile, though they roare, yet can they not paſſe over it? But this people hath an unfaithfull and rebellious heart: they are departed and gone. For they ſay not in their heart, Let us now feare the Lord our God, that giveth raine both early and late in due ſeaſon: he reſerveth unto us the appointed weekes of the harveſt. If you will not have this filiall feare, yet at leaſt ſhake not off this ſervile dread, if not feare in regard of good I have, yet of evill I may doe them.

By theſe two (for the preſent) may every one examine himſelfe, whether he hath a ſervile or a filiall feare. If thou feareſt as a Childe, thou hateſt ſinne as ſinne, becauſe it is ſinne, thou art like a man that loaths a meate, and therefore would not eate of it. If only a ſervile feare, thou loatheſt ſinne for the puniſhment, not for it ſelfe indeed, but the ſequel; like a man that hath a minde to eate of ſomething that the Phiſitian hath forbidden him, and is hurtfull, and abſtaines only becauſe he dares not p. 99touch it for feare of further inconvenience. If thou haſt the childe-like feareIſta ſagitta timor, qui configit & interficit carnis deſideria. Ber. It is not the outward worke that diſlikes thee, and externall act of ſinne only, but even the deſires, motions and affections; for it is pure. That dart is feare which pierces and kills the very deſires of the fleſh. If the ſervile onelyonly, then the outward worke onelyonly and practice of ſinne is feared; if a filiall feare, then it will grieve thee to offend, nay, to be provoked to offend ſo good and gracious, ſo mercifull and loving a father, who hath beene ever ſo gracious and good unto thee. But if but the ſervile feare, then onelyonly 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 feare: but then are not theſe the principall cauſes of feare in him, for theſe he feares, and flies ſin, but principally for the other. If a filiall feare, thou art afraid to offend in lieu of thankfulneſſe, for thy being and preſervation, and all thy manifold bleſſings received already: If a ſervile, onelyonly for feare of evills, or hope of that which is to come. It is the whip, the ſcourge, and the rod that cauſeth the hypocrite as an Aſſe, a foole, and a ſlave to forbeare and leave ſinne; but it is love, conſcience, and obedience that maketh Gods Children willingly to abhorre it. Nazianz. if thou bee'ſt a ſlave and a ſervant, ſtand in feare of the whip or the ſcourge; if an hireling; worke for thy wages, expect thy reward: but if over and above all theſe, thou beeſt a ſonne, doe good, becauſe it is thy duty to pleaſe and obſerve thy father, from whom thou haſt received ſo much good before.

The third difference of theſe two feares is this; the one is a loving feare, and the other is a hatefull feare; the firſt is joyned with love, ſuch as good ſubjects beare to good Princes, and ordinarily children beare to their fathers. The ſecond is joyned with hatred, ſuch as ſervants beare to their hard and cruell Maſters; the one would, if they could, withdraw themſelves out of Gods government, and get out of his ſight, as Adam, Gen. 3. as a fugitive ſervant, as Hagar, Gen. 16. the other would not willingly away from God, but ſubmitteth himſelfe unto him, and ſeeketh as he can, to preſſe neerer and neerer, as farre as he dare with due reverence of his Majeſty, like the Prodigall ſonne, who came home to his father, and yeelded himſelfe willingly into his hands. And therefore it is a true ſaying, that after ſinne the wicked are troubled, they cannot get themſelves farre enongh from God; and the godly are troubled, they cannot come neere enough home to him: the one is afraid of the loſing of God, the other is afraid of Gods finding of him: of that, ſaith Auguſtine, in 1 John 4. it is called caſtus timor, a chaſte feare. p. 100Tis one thing to feare God,Aliud eſt timere Deum ne te mittat in Gehennam, aliud ne ipſe à te recedat ille non eſt caſtus qui non venit ab amore Dei, ſed ex timore poenae, iſte caſtus eſt quia venit ex amore Dei quem amplecteris. Auguſt. in 1 Joh. 41 John 4 leſt he ſend thee to Hell, another leſt himſelfe depart from thee: that feare is not chaſt, becauſe it comes not from the love of God, but from the feare of puniſhment; but this is chaſt, becauſe it comes from the love of God, whom thou delighteſt in. So that this filiall feare agreeth with the love of Gods Majeſty, yea it riſeth out of love, a man is afrayd to offend one that he loveth, but the ſervile fear is joyned with the deadly hatred of God. And ſo as it is ſaid, whom they feare they hate, and they deſire he may periſh whom they hate.Quem metuunt oderunt, & quem oderunt periiſſe cupiunt. 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 feares, 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 ſoule, nor dwelleth in the heart. For inſtance we may take Pharoah, Exod. Chap. 27, 28, 29, 30. ſo Ahab, when Eliah had ſummoned him, hee feares, 1 King. 21.27. but ſoone after he goes feareleſſe to Ramoth Gilead, 1 King. 22.26, 27. The filiall feare is permanent, and conſtant, as the cauſes of it are, Iſa. 11.2. Prov. 28.14. For it is no naturall worke, but a ſupernaturall habit.

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

p. 101Now further by theſe two differences, as by the former, may every man examine himſelfe, whether he hath a childelike or ſervile feare.

As by the firſt, whether thou loveſt or hateſt God for feare:Deum tua peccata vindicare aut non poſſe, aut nolle, aut ea neſcire, vis ergò Deum non eſſe Deum, qui vis eum aut injuſtum eſſe, aut impotentem aut inſipientem. Bern. de Temp. 58. wouldeſt thou flee from God, when thou haſt offended, couldſt thou wiſh he were not? If thou deſireſt that either he knew not thy ſinnes, or could not or would not puniſh them; then thou wouldſt that God were not, when thou deſireſt hee were ignorant, or impotent, or unjuſt: And hence thy wretched heart under this feare even hates God, thou haſt but a ſervile feare; but canſt thou yeeld thy ſelfe to God, and draw neere to him, fearing to be forſaken of God, being willing to yeeld thy ſelf into his hands? this is filiall feare. There is ſayth Auguſtine an unchaſte adulterous woman, who feareth her huſband, but ſhe feareth him, becauſe ſhe loveth her naughtineſſe, and therefore his company is not delighfull, but burthenſome unto her, and loving evill ſhe is afrayd of his comming, leſt he finde her ſo. There is a chaſte woman, ſhe loveth and affecteth her huſband, and liveth with him in good ſort, and would never have him out of ſight; now aſk them both whether they fear their huſbands? they will ſay they doe; there is the ſame anſwer, but not the ſame minde. Aſke them why? and that will put the difference,Ʋna vox, non eadem mens. the one anſwereth leſt he ſhould come home and finde her, and finde out her lewdneſſe and lightneſſe; the other, leſt being preſent he ſhould depart, and leſt he ſhould love her leſſe, and by any offence of hers be eſtranged. As he much miſliketh the former woman, ſo miſlike thy ſelf if thou fear God in that ſort, and carry thy ſelf ſo to God in this ſort, as thou wouldſt thy wife ſhould be affected unto thee.

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

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

The firſt is a deſire to know his will and pleaſure, to finde it out, and a delight in doing of it: As a child will be deſirous to know his fathers minde, that he may not offend him, and be ready to doe it of himſelfe when he hath found it; hence that Pſal. 112.1. Bleſſed is the man that feareth the Lord, that delighteth greatly in his commandements. See it by the contrary, Job. 21.9, 14 Their houſes are ſafe from feare, neyther is the rod of God upon p. 102them; Therefore they ſay unto God, depart from us: for we deſire not the knowledge of thy wayes. Pſal. 25.12, 13. What man is he that feareth the Lord? him ſhall he teach in the way that he ſhall chuſe; his ſoule ſhall dwell at eaſe, and his ſeed ſhall inherit the Earth.

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

The third is, a wary ſhunning and avoyding of things he knows will offend, as an awfull child will hardly be drawn, or woed to do ought that his father hath expreſſely forbidden him, or that will diſpleaſe him; as Jacob to lye and deceive his father, Gen. 27. or if he be drawn, yet if his father come ſuddenly upon him, and finde him about it or beginning it, he will ſtay his hand ſoone and bee aſhamed of himſelfe: ſo the man that feares God, will not be woed and urged to thoſe things that he knoweth cannot but offend God. So Joſeph, Gen. 39.9. There is none greater in his houſe then I: neither hath he kept back any thing from mee but thee, becauſe thou art his wife; how then can I doe this great wickedneſſe and ſinne againſt God? Nehemiah 5.15. The former governours that had been before mee, 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 feare of God. Or if by caſe of infirmity or ſtrength of temptation he be violently carryed away, yet if he ſhall but once ſeriouſly thinke of the preſence of God about him, it will make him for ſhame to ſtay, or breake off the practice of ſinne, as in David, 2 Sam. 24.10. Davids heart ſmote him, and he ſaid, I have done very fooliſhly.

The fourth is, a griefe and a feare to ſee ought done by others that may provoke God to wrath, as a good childe will be loath any of his brethren or any of the ſervants ſhould doe ought that may anger his father, if it be but the diſquieting of him: ſo a true child of God will be vexed to ſee others take ſuch courſes as p. 103may 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, Ezechiel 9. as they are condemned, 1 Cor. 5.1. who doe contrary.

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

Firſt, in word at Gods threatnings either againſt him ſelfe or others, as a child quaketh and trembleth at his fathers chyding, though it be with ſome others; ſo doe the children of God commonly when they heare the wrath of God, denounced againſt others, ſo is it, Iſa. 66.2. Pſal. 1 19.161. 2 Chro. 34.27. Jer. 26 18. Habacuk. 3.16.

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

Now theſe being the effects, and as it were the fruits of this filiall feare, it ſhall be good for a man to examine himſelf by them, whether he have it, or no; for by the fruits you ſhall know it: It is to be feared that if men will doe this ſeriouſly, but a few of thoſe who call God father every day, wilbe found to have this filiall feare, and ſo his ſonnes indeed. The firſt fruit, is a deſire to know, and finde out Gods will, and then to doe it; but alas how many have wee that refuſe to ſeek after the knowledge of his wayes; like thoſe, Job. 21.14. but ſay ſome will ſearch the word, yet it is onelyonly to furniſh themſelves with matter of diſcourſe; and not to finde out that which may ſerve, to order and direct their lives; they are a curious kinde of Men, and as Seneca ſaith, Scholae non vitae diſcitur; they ſtudy ſchoole quirks, and not points of practice, others are ſorry many times, that they lighted on more then they looked after: As the yong man not anſwered to his mind, was ſorry he had aſked; Luke 15.23. Bernard hath obſerved of his experience, Cant. ſer. 74. many (ſaith he) have I known,Ber. in Cant. ſerm. 74. made ſad upon the knowledge of the truth, becauſe they could not ſo pretend ignorance as before. Or if not this, but with the ſonne in the Goſpell ſtay, and doe not, or deferre as Jonah, or doe as Balaam, bleſſe, when he would have curſed; ſo they, their hands go againſt their hearts; theſe, and ſuch like, muſt needs be voyd of this feare.

The ſecond is a jealouſie over his particular actions; but how many runne headlong into all actions, never regarding what p. 104warrant they have for them; that though never ſo many make doubt of them, and the lawfulneſſe of them, yet all is one to them, as they know nothing for them, ſo they know nothing againſt them: and they eyther doe as Peter, Luke 22.49.50. who cut off Malchus eare before he could heare his anſwer; or as Prov. 20.25. doe things firſt, and examine them after. Theſe are farre from this feare; for where it is, there if any doubt ariſe about an action that ſeemed indifferent before, he will be jealous of himſelfe, and walke the ſureſt way, when he knoweth he may doe or abſtaine without offence, but he is in ſome ſuſpicion of the other, he will rather be ſure to goe on a good ground, than hazard the incurring of Gods diſpleaſure, though he loſe ſomewhat, yea much, both of his profit and pleaſure, knowing the feare of God is oppoſite to this manner of walking, and ſo 'tis made. Eccleſ. 5.1, 5, 6.

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

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

The fifth, trembling at his judgments threatened or executed p. 105upon others. Many ſay they feare God, and yet they can heare the wrath and judgments of God denounced againſt ſinne, and it may be the ſinnes they practiſe, yet are never a whit moved at all, but goe as they came, as if the Word were but wind: As Jer. 5.13. Their hearts melt not, nor they mourne not; nay, when they ſee Gods judgments upon others, they cenſure and condemne them, but feare nothing themſelves; nay, often when they are in the ſame condemnation, if they be not in the ſame puniſhment. Sure it is, they have no child-like feare at all, they are worſe than the beaſts, yea, ſenſeleſſe things, who tremble at his voice; and they ſhew themſelves Children of wrath: OnelyOnly the children of wrath are feareleſſe of wrath, Soli filii irae iram non ſentiunt. Bern.as S. Bernard ſpeaketh.

If I be a Maſter, where is my feare.] The application of the ſecond rule of nature; we muſt ſpeak of Gods Lordſhip, then of the feare he requires for it: He is a Lord in reſpect of his 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 meanes both, but not of the whole in both, but onelyonly 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 honour, is here under feare; 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 Gods government over them, ought to ſerve and obey him, being under him as ſubjects are under their Lords and Princes, by whoſe authority and Lawes they enjoy their lives and liberties, increaſe in ſtate and riches. So under God; he preſerving, protecting, increaſing them and their ſtates himſelfe. If I be a Maſter and Lord, and you enjoy theſe things by me, where is my ſervice and obedience? This is proved by, Iſaiah 1.2, 3. That of the devill in accuſing Job, Chap. 1.9, 10. ſhews that Gods government requires this; and his anſwer to his wife, Chap. 2.10. alſo ſhews it. That of David, Pſal. 71.6. is pertinent, and that of Jer. 5.24.

Reaſ. Becauſe this is no leſſe benefit than the former of Creation; for that was once done, this is alwayes; and as it were every day, after a ſort, God creates man anew; ever preſerving that he p. 106once created, ſhewing in this no leſſe power nor love than in the other; and if for that obedience is debt, for creating in a moment; how much more for a continuall preſervation?

Ʋſe. This may admoniſh all men, that as their Creation before, ſo their continuall preſervation under Gods government, his Lordſhip, and Dominion over them, requires all the ſervice and obedience they can performe, becauſe they are his ſubjects and ſervants, he their Maſter and Lord. All Soveraignes and Lords looke for all feare and obedience from ſuch as they governe, protect, and whoſe good and peace they procure: All Maſters from ſervants they feed, and cloath, and governe; and this they yeeld unto them, how much more all men to God, who is King of Kings, and Lord of Lords, their Soveraigne, and Lord of all, and over all? Therefore all, high and low, Kings and Subjects, Male and Female, bond and free, rich and poore, owe this to him, and are bound unto him for it. For Kings rule, the great ones governe, the rich proſper, the poore live by him, yea, all are under him; he preſerveth and governeth all. Whatſoever priviledge one man hath above another, yet there is no priviledge in reſpect of God. If the King reigned without him, if the Noble ruled without him, if the rich increaſed without him, it were ſomewhat; but when none of theſe, all is by his providence, and from his power, which makes him ſay to all, If I be a Maſter or Lord, where is my feare? The King is great but in reſpect of his ſubjects, nothing greater in reſpect of God than another; as the earth is but a ſmall mote or point in reſpect of the Heavens: the rich are wealthy in reſpect of the poore, but, but poore compared with the Kings treaſure, more poore compared with God: ſo that be they all great, and as high and as rich as may be, yet their Crownes and Crownets, their honours and riches, their ſtates and lives are in his hands. And as a Ship in one day upon the Sea would periſh without a governour, ſo would all theſe in a moment come to nought without him, his government, protection, and providence. See then how every one that acknowledgeth God his Lord and Maſter, and feeleth indeed his government and providence for good, ought to ſerve and feare him. If thou doeſt not beleeve that God moves all thy members when thou doeſt move, thou art not worthy the name of a Chriſtian, ſaith one; for St. Paul hath taught it, Acts 17.28. But if thou doeſt beleeve it, that thou receiveſt ſuch from him, and yet dareſt provoke and offend him, I know not what name is evill enough for thee: ſo for this, if thou acknowledge not all is from God, through his providence, and from his care, that thou art as thou art, thou art not worthy the name of a ſonne or ſervant: but if thou acknowledge it, and yet ſhakeſt off his feare, p. 107and performeſt not obedience to him, what name is bad enough for thee? nay, what puniſhment is ſufficient for ſuch an offence? what then, if for life and continuance, how much more for a well and wealthy being? when mens portions are made fatter, and their ſtate better, both than in former times, and alſo than thouſand others; Gods providence and care more to them, their obedience and ſervice ſhould be more to him. And yet it is a lamentable thing, my eyes could caſt out teares for it in ſecret, (as the Prophet) to ſee many men riſen of nothing, when they had little, were diligent and carefull to ſerve and obey God in themſelves, and in their families, and thoſe who belong to them; but after that Gods government was more good to them, and they proſpering better by it, I know not how, ſuch is the corruption of our nature, they ſerve him now farre leſſe in them and theirs; and yet it is thought excuſable, as if a Subject, who lived under his King, and that onelyonly lived without wealth, or honour, or advancement, or but with a ſmall pittance of theſe, and then gave him ſervice and all loyall duty, ſhould after, when he had received theſe in bountifull meaſure, by his gracious bounty and government, either leſſe reſpect him, or be leſſe loyall, or more rebellious, and thinke it were tolerable enough, becauſe he is now more wealthy, worſhipfull, and honourable. But whatſoever he thinks, others would condemne him, and every of theſe who deale thus with God; then ſhall they be judged by their owne mouth. Oh that they 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 leſſe loyall unto him, as wealth, riches, honour, friends, and ſuch like; that he may ſo bring them home againe, and let them ſee how they have wronged him, for great things giving him leſſe. If he doe not, the caſe is more fearefull, he meanes to condemne them with the world. And though they will not now acknowledge they injure God any wiſe in thus dealing outwardly with him, yet the day ſhall come, and it is now at hand, when this injury ſhall be made manifeſt, and when as theſe complaints, which are now made by us, ſhall be heard, though men have now their eares ſo heavy, and their eyes ſo ſhut up, and their hearts ſo fat, that they cannot ſee, or heare, or underſtand to be converted and healed: It ſhall (ſaith one) be equall and right with God, that thoſe who will not now open their eyes when there is time, and while the multitude of bleſſings they enjoy by Gods gracious government, doth invite them to ſerve and feare him; yea, I ſay it ſhall be juſt and right that their eyes ſhall be opened by the multitude of torments, which muſt continue for ever. But of you who heare p. 108me this day, let mee hope better things; nay, let mee ſee them.

If I be a Maſter,] God is a Maſter ſecondly, by covenant, ſpecially in this place, for he ſpeakes to ſuch as profeſſe him and his worſhip, and ſuch as were in his Church, and had made a 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 ſpeciall manner his ſervants, having covenanted with him, that he ſhould bee their God, and they would be his people, Pſal. 50.7.14. Jer. 3.4, 5. Iſaiah 48.1, 2. Luke 6.46.

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

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 tooke them into covenant, not as men doe commonly their ſervants, then when they were able to doe him ſervice, and looke before they agree with them, what ſervice they are able to performe them; but God (ſaith Chryſoſtome) farre otherwiſe, he receives them into covenant when they are able to doe nothing, and maintaines them long before they can doe any thing; therefore reaſon they ſhould doe him ſervice when they are able.

Ʋſe 1 A reproofe of many men, who live more diſobedient and rebellious in the Church, then thouſand heathens have done out of it; who onelyonly are Gods ſervants at large, and yet doe they outgoe them in many things in the outward ſervice, and ſubjection to God according to the law of nature, he hath ingrafted into them. Many ſinnes, thouſands of them would have bluſhed to have heard tell of, and been marvellous aſhamed only to ſpeake of them without deteſtation, which theſe in the Church, and for all their covenant ſhame not to doe, and bluſh not to brag of them: Queſtionleſſe, as the ſame ſinnes are graater in the Church, then out of it, for ignorance excuſeth à p. 109tanto, 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.

Ʋſe 2 To inſtruct every man in the Church, who is Gods covenant ſervant, having made a covenant with him, with the ſacraments, and by them; that he ought to ſerve, and obey him with all faithfulneſſe and diligence: So doe maſters looke for, from their covenant ſervants, ſo will ſervants of any honeſty doe with their maſters: So God expects, ſo ſhould they performe: It is not the boaſting of their baptiſme, and comming to the Lords Supper, the renewing of their covenant, that will be profitable unto them, when they performe 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 ſhew themſelves covenant breakers, ſuch as common honeſty would bluſh at, the ſin of Gentiles who were given up to a reprobate ſence;Ro. 1.30.Rom 1:30 If any man imagine that theſe ſet him at liberty, that is, carnall liberty, he marvellouſly deceives himſelfe: Truth it is, that it is true liberty, for the ſervice of God is moſt true liberty, but it is not their carnall liberty to doe as they liſt, but to follow the command of God, as the Centurions ſervants, for they have their preſſe money, or ſouldiers oath given unto them; yea, and being ſo nigh brought to him, they owe more ſervice, for their more honour, more obedience: he that imagineth it is an eaſie life to be a Courtier, to be imployed about the Kings perſon, in his preſence or bed chamber, doth much deceive himſelfe, as ignorant of ſuch things; for though they have more honour, more favour, and obtaine many ſpeciall ſuits for themſelves and friends, yet they have more labour, more watching; yea, more diligence and induſtry is looked for, from them; and they uſually performe; ſo in this, in the Church, Gods Court, there is more honour, more comfort, more ſuits obtained, but more ſervice required, or at leaſt more bonds of this ſervice, & more reaſon they ſhould performe it. That Chryſoſt. urgeth touching virginity of a woman, a virgin and married, may be here applyed; that if there be any liberty to mind earthly things, to follow the pleaſures of the world and ſuch things, it is to thoſe who are out of the Church, not to thoſe who are in it, further then helps them to this ſervice.

Where is my feare?] Wee have ſeen the reaſons why this is due, and why God doth chalenge it; wee muſt now ſee the p. 110duty, and this is ſervile feare; feare in generall, is but the expectation of an imminent evill, this feare riſes from the conſideration of the power and juſtice of God.

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

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

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

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 nought with a word, when they diſpleaſe and provoke him. Now in reaſon, as naturall men (as Tully ſaid) doe more regard what he can doe to them, in whoſe power they are, then what he will doe with them. For being able he may, when he will, come upon them and deſtroy them, but being willing and not able, he cannot at his will; ſo in reaſon ought all men to deale with God, and towards him.

Reaſ. 2 Becauſe his juſtice will not ſuffer him to paſſe 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.

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

Ʋſe 2 Then ought every one in the Church to endeavour 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 ſpeakes, yet all doe not regard and take notice of it. A great many doe not beleeve, nor are perſwaded of them, and that maketh them, they feare not God as they ſhould. For as Ignoti nulla cupido, there is no deſire of that which is unknowne ſo nulla formido, there is no feare; for feare riſeth not ſo much out of the outward evill, as it doth of the inward apprehenſion of it. And therefore not the neerneſſe of the danger, but the conceit of the evill, p. 111raiſeth the affection of feare in the heart; therefore Iſaiah ſaith of ſome, that they goe downe laughing to Hell, they play merrily upon Hells mouth, as the Child without feare, playeth 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 feele them after, that feare and ſtand in awe of him as they ſhould.

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

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

The firſt, that it is tanquam fraenum ad equum, as a bit and a bridle to men, to with-hold them from ſinne, from the wilfull practice of wicked things; it is the ſtrongeſt curbe that can be to keepe mans corrupt nature from running forth into outrage, if it be ſurely ſetled once in them. Manifeſt in Laban, when he purſued after Jacob: Gen. 31.29. And that of Paul, when he ſheweth that the want of this maketh the open high-way to the practice of all ſinne, Rom. 3.18. And that this ſhould be ſuch a reſtraint, it ſtands with reaſon; becauſe there are two maine things which draw men to ſin, and the practice of wickedneſſe. The firſt is, the deſire of ſome good men may get by the committing of it, but this deſire is croſſed by feare, 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 feare in any mans minde, but it will overcome all deſire of them, and no deſire of it; nay, not the pleaſure it ſelfe, all the pleaſure in the world cannot comfort a condemned perſon, nor baniſh feare out of his minde, ſo long as the halter hangeth over his head, ſo long as he dayly and hourely looketh to be drawne to execution. But feare is able to expell pleaſure, and the deſire of thoſe things we love moſt; as in Sampſon in Dalilaes p. 112lap, when a noiſe of Philiſtims and a falſe Alarum was upon him. Gods feare expells all other feares, as is manifeſt by the Midwives. Exod. 1.17. Jer. 1.17. Iſaiah 8.12, 13. As a ſtronger nayle drives out a leſſe, ſo the feare of God other feares; the greater feare the leſſe, the feare of Hell-fire will carry the maſtery of all other feare. Luke 12.4, 5.

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

Ʋſe 2 This may teach every man who would keepe himſelfe free from the practice and trade of ſinne, 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 ſinne: to labour for this feare, by which he ſhall be able to overcome temptations on all ſides. For if he have this feare, a man would never ſell himſelfe to eternall torments for a draught of pleaſure, or for a Million of Gold, when it might be ſaid to him, as Joſhua 22.18. Ye alſo are turned away this day from the Lord: and ſeeing yee rebell to day againſt the Lord, even to morrow he will be wroth with all the congregation of Iſrael. Loe, to day he offendeth, and to morrow God will be wroth, and he ſhall periſh in his wrath, p. 113ſurely no profit or pleaſure, tendered unto him, would make him incurre this danger. And for the other temptation, hee would eaſily overcome it by this, even the feare of mens feare, with the feare of Gods puniſhments, and ſay happily as David, though he ſpoke it more ſanctifiedly, Pſal. 119.161. Princes have perſecuted me without cauſe, but mine heart ſtood in awe of thy words. If he have this feare, hardly ſuch temptations will aſſault him. For as Chryſoſt. Hom. 15. ad pop. Ant. If it be once knowne and heard that an armed Souldier ſtands watching in a houſe for the defence of it, there is neither thiefe nor robber, nor any that practiſeth ſuch evill, will come neere it. So, when feare is the keeper of mans heart, there is neither the temptation of pleaſure, or profit, or worldly feare will ſet upon a man, but will fly away, or be eaſily expelled, ſubdued as it were by the command of feare. God hath ſet two Schoole-maſters over us, Pudor & Timor; ſhame and feare; that ſhould lead an ingenuous nature; but if not that, yet this ſhould, unleſſe we will be worſe than beaſts.

The ſecond effect of this feare is, that it is tanquam acus ad filum, the needle or the briſtle to the threed: that is, that as they goe before, and make way for the threed, but abide not there when it is once come, but goes out againe: So this feare firſt entereth the heart of man, and makes way for love or the Child-like feare, that loving feare, firſt when he is converted; and it entereth in for this end, to bring or draw in love after it, and love when it is once entered, caſteth feare out of doores, that made entrance before. 1 John 4.18. This is further 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 feare, Iſaiah 66.2. and it is ſpoken excluſivè, none but them; this then muſt needs goe before.

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

Ʋſe 1 This manifeſteth that many men muſt needs be without grace, becauſe many have not had this feare, which is ever before grace, whereſoever it comes; and grace never comes any where, where this Uſher hath not beene before; it is the forerunner p. 114of grace, as John Baptiſt was of Chriſt: As God appeared to Elias, ſo he approacheth to the ſoule, 2 Kings 19, 12, 13, 14. he was neither in the winde, nor earthquake, which rended the earth, and clave the rockes, nor in the fire that devoureth all before it, nor he went not before them; but he was in a ſoft voyce which came afterwards: So is the ſpirit and grace of God, it goes not before the ſervile feare, it is not with it, when it rends the hard hearts of men, and when it melts and mollifies them with the fire of Gods wrath; but it cometh after, and ſpeaketh peace and reſt to the ſoule, whereas many never taſted of this feare, and ſhew it by their lives they have no feare of God, nay in words brag, they had never no ſuch rentings, and meltings of heart, nay jeſt at thoſe which have, they ſhew themſelves, voyd of grace, of true grace; yea, many who are not ſo outragious, but civill, or rather ſecure, who indeed never felt any ſuch trouble, and fight in them, any ſuch feare or terror, but all things is, and ever was at peace within, they are men voyd of true grace and ſaving grace; they may have the ſhaddow and ſimilitudes of grace, but no ſubſtance and truth of it.

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

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

Reaſ. 1 Becauſe feare brings to minde a mans ſinnes and deſerts, even thoſe which were long before committed, and for them makes p. 115him apprehend danger, and deeper then indeed it is. As in the brethren of Joſeph, Gen. 42.21. no marvell then, if it make them eaſily beleeve that ſuch things may fall upon them.

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

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

Ʋſe 2 Particularly, every man may try himſelfe, whether hee hath this feare or no. Is he like to the ſonnes in law of Lot, when p. 116their father told them how that God would deſtroy Sodome, Gen. 19.14. Hee ſeemed to them as one that mocked; So when the Miniſters threat particular or generall judgements, he is but as one that mockes, and becauſe of Gods patience after their Preaching and denouncing, thou thinkſt nothing will come; but ſay, as ſome have been heard ſpeaking, the Miniſters doe well to threaten ſharpely, and ſpeake great words, and tell the people of fearefull things, but yet we hope for farre better things, feare thy ſelfe, becauſe thou canſt not feare the things they ſpeak, and believe them, much leſſe apprehend more, never caſting the worſt, but making the beſt of every thing: this ſecurity argueth that thou wanteſt this ſervile feare.

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

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

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 feares his power who can take them from them in a moment.

Ʋſe 1 This, as the former, ſheweth that many men are deſtitute of this feare, they are ſo highly minded, they ſtand ſo upon their tearmes, and prerogatives, in moſt things, not with men but God, not in ſmall things but matters of ſalvation. They ſtand upon their reputation and eſteem amongſt men, when as God cals upon, and ſounds an Alarum, not to the eare by us, but to their heart and conſciences with us, calling them out of their courſe of life, as their ambitious, lying, deceitfull, covetous or carnall, civill courſe, and ſubmit themſelves to the word & to the means of ſalvation, forſaking ſuch courſes, and living humbly, dealing plainly, walking contentedly, having religious and holy converſations, they fear men will mock & ſcorn at them, & think meanly of them, ſay they are become ſuperſtitious, or turned preciſe, or they cary themſelves otherwiſe then becometh men of their place and ſtate, like Zedekiah, Jer. 38.19. Like thoſe rulers, who p. 117beleeved on Chriſt, but of a proud and ambitious humour, they were aſhamed to profeſſe him. John 12.42, 43. They thought it too baſe a matter to yeeld themſelves to be governed by ſo meane a man, as had none almoſt but a few Fiſhermen to follow after him; ſo ſtanding upon the reputation of their eſtate and places, they refuſed to ſubmit themſelves to the meanes of Salvation, and continued in their damned eſtate. How many have we like to theſe in all places, Cities, Townes, Villages, houſes, all full of them; as many as there are, ſo many have we, that yet have not this ſervile feare.

Ʋſe 2 Particularly, every man may try himſelfe whether he hath this feare or no: where this Timor is, there is not Tumor, ſaith Bernard; there this feare hath pierced that bladder, and let out all the wind in it; thou art growne humble and lowly, and ſtandeſt not upon the reputation or eſtimation of men, ſo thou may'ſt doe what God commands when he calls to any duty; but if thou doeſt, there is no feare in thee. For inſtance, thou haſt in the time of thy ignorance or prophaneneſſe, either when thou waſt a ſervant, defrauded thy Maſter to get a ſtock to ſet up by, as is the cuſtome of divers; or being free and in Trade, thou haſt deceived and defrauded many men, and the treaſures of wickedneſſe are yet in thy houſe. Thou comeſt to the Church, thou heareſt the Word, the Lord ſmites by the ſword of his mouth, and calls for this, that thou with ſpeed make reſtitution; thou wilt not doe it; why? thou ſtandſt upon thy credit; for if thou make open reſtitution, then thou ſhalt be accounted a fraudulent and deceitfull man, and every body will caſt it in thy teeth upon any breach; if privately, thy credit will ſo ſinke, for thou art not able to drive a trade as before, and to maintaine thy ſelfe, wife, and children. Know this, thou art void of this ſervile feare, while thine heart is ſo full of pride, that it will not ſtoope to God and his commandement; for if thou fearedſt his power and juſtice, thou wouldeſt not ſtand upon this reputation with men: Can he not make thy wickedneſſe knowne to thy ſhame? and can he not make thee as poore to thy diſhonour? If thou diddeſt feare this, thou wouldeſt never ſtand upon that. The like may be ſaid of men who make profeſſion of converſion and Religion, and yet neglect the duties of it, for feare of the ſcornes and reproaches of men, and ſtand upon reputation; they have no feare. But if thou canſt be content to hazard thy credit to obey him, that gives credit, and honour, and riches to whom he will, and takes them from he pleaſeth; it will prove to thy ſelfe and to others that thou haſt this feare at leaſt, what elſe may be more; if not, then the contrary; for there can be no place for feare, where the heart is puffed up with pride. To obey God in honourable things, and things to be done without p. 118croſſe or hazard of credit, is but to ſerve themſelves.

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

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

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

Ʋſe 1 This, as the other two, argues great want of this feare, becauſe men are ſo ſecure, and uſe no meanes at all to avoid Gods judgments here, or to come; or uſe them careleſly and coldly, which muſt needs prove want of feare: when they heare that no adulterer, uſurer, blaſphemer, or any that loves and lyes in any ſinne, ſhall inherit Heaven, but ſhall have their portion in the burning Lake, without faith and repentance, which can never be had but by diligent and carefull hearing of the Word, this they contemne, or regard not; if it come not to them well, they will not ſeeke 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 Gods diſpoſition. Thus ſome ſay deſperately, but more deale thus, and ſhew plainely there is no feare of God in their hearts, or before their eyes; for that would keepe another manner of coyle in them, and would not ſuffer them to ſleepe ſo ſecurely in ſinne, 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 flye from the wrath to come, and by well-doing to ſeeke honour and immortality. And we ſhould need leſſe to doe it, or at leaſt we ſhould more prevaile with them; for then workes the hammer when the Iron and metall is mollified and ſoftened p. 119by the fire; then the Word, when men are ſoftened and mollified by this feare: then the Word is moſt regarded, when the heart is wakened by the preſent feeling, or feare of judgment to come. Queſtionleſſe the generall ſecurity that hath overgrown the whole body of our people, that they neither ſeeke to eſcape the vengeance to come of themſelves, nor yet when the Miniſters of God doe 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 enquire what to doe, as the people did, Luk. 3.9, 10. Our age as Chryſoſtome 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 heeles, hath not made them ſhake off ſecurity, and begin to feare: what is this but a fearing of ſome judgment that will make our hearts to ake, and the eares of poſterity to tingle when it ſhall be told them? according to that of Jer. 2.19. Thine owne wickedneſſe ſhall correct thee, and thy turnings back ſhall reprove thee: know therefore and behold, that it is an evill thing and bitter, that thou haſt forſaken the Lord thy God, and that my feare is not in thee, ſaith the Lord God of Hoſts. Yea finally, (to knit this to our preſent matter) what proves this elſe, but that the men of our times are ſo farre from the truth of Chriſtianity, howſoever they profeſſe themſelves to be Chriſtians, that they are not come ſo farre as yet to be Gods ſervants, worſe than ſervants, yea than beaſts, yea than Sathan, Jam. 2. who beleeves, and trembles.

Ʋſe 2 This may teach every man to try whether he have this feare or no; feare breeds carefulneſſe to avoid that is feared; or is and ought to be fearefull. Doth any man heare of the judgments of God ſounded out many wayes by the words and workes of God, is he careleſſe of them for himſelfe, for his family, if he have a charge; and poſſeſſed with the ſecurity of the age, not ſeeking all meanes to avoid them, not as the maſters of the 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 beleeved it not, and ſo would not prevent it, Jer. 40.14, 16. and ſaith, the Lord will doe no ſuch thing, and ſo will not take the meanes to avoid them: thou haſt not ſo much as this feare. And doſt thou thinke thy ſelfe a good Chriſtian, when thou goeſt not ſo farre as carnall, naturall, yea, Heathen men have done? But is any otherwiſe affected, when the Miniſters threaten, when God thunders, and ſhews ſome manifeſt proofe or ſigne of an approaching evill? Is it to thee like as Dalilaes voyce was to Sampſon? The Philiſtims are upon p. 120thee, making thee flee out of the lap of thy pleaſures, and all the delights of thy ſins, in making thee to ſeek all means poſſible to avoyd the evill to come, by hearing, believing, repenting and ſuch like, then haſt thou this feare; which though it be not a purging fear, yet is it a reſtrayning feare, not a ſaving feare; and grace itſelf, yet it makes way for that, which never comes before. Endeavour for it, and ſtrive to adjoyn the other, that thou mayeſt begin a ſervant, proceed to a ſonne, and ſo at length abide in Gods houſe for ever, John 8.35.

Saith the Lord of Hoaſts unto you, O Prieſts] In Gods accuſation we have ſeene the ground and the reaſon of it; we are now to proceed to the accuſation it ſelf, and here firſt, the Accuſer, God; Secondly the accuſed, Prieſts; Thirdly the Crime. It is not the Prophet who accuſeth them, who might happly bee ſuſpected to have done it, on ſome humor, and heat, and ſome 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 wayes, and he is called the Lord of Hoaſts, who can eaſily puniſh all their wayes, 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 expreſt, not that they ſinne alone, but being chiefe 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 prophaning Gods worſhip, and give examples; and therefore by negligence, and impiety teaching the people to bee prophane, they are juſtly here accuſed.

Doctrine. Miniſters as well as others, are lyable 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 generall all who have the charge of others (to make the Doctrine more generall) ought both to teach and doe, be an example both in word and deed.

Doctr. The ſinnes of every man are ſo much the more grievous, the more they croſſe the maine end of his particular calling and profeſſion; as in theſe Prieſts, which was to ſee the honour of God duly regarded: for the common people it is not ſo much that they make light of Gods honour; but for the prieſt, as it was not to be expected, ſo not indured, the contempt of Gods name a great deale the more grievous ſin, becauſe it was clean contrary to the end of their profeſſion; and ſo in all other men: As p. 121treachery in friends, their profeſſion being fidelity. Micha. 7.5, 6, 7. Eccle. 10.5. the error or the wrong is ſo much the more grievous, that it commeth from the ruler or Judge, who ought to doe nothing but juſt, 2 Cor. 11.26. St. Paul reckoning up his dangers, he reſerved the laſt for the worſt, in perils among falſe brethren, Cant. 1.5. the Church accuſeth and complaineth onelyonly of her owne Mothers ſonnes, as if they onelyonly had offered her the wrong, and yet who knowes not what hard meaſure was done to her in all ages by tyrants on the one ſide, as Lions, and by heretiques on the other, as Dragons; but paſſing by them, complaineth onelyonly of thoſe who ſeemed to be of the ſame body; other injuries affected her nothing ſo much as this, Gen 3.12. Job. 2.9. the ſerpent the devill doing it, was nothing in reſpect that the women, their wives, their owne fleſh given as helps for them, and comforts to them, ſhould be 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 hainous, and the greater; when as every one, then is bound as a man, more as a Chriſtian, but more, when he hath a ſpeciall profeſſion for it. This threefold cord binding the harder, makes the breach the more grievous.

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

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

Ʋſe 1 Hence we obſerve that as all ſinnes are not equall, ſo not the ſame ſinnes are equall, when they are performed by ſeverall parties, and men of ſeverall profeſſions. For inſtance, ignorance is a ſinne, but one mans ignorance is greater then another, not of private men only, becauſe their meanes of knowledge by 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, p. 122but for the Prieſts and Prophets to be ignorant, that ſhould be inſtructers of others, where ignorance is in the ſeat of knowledge, here it is the more hainous. And though both ſhall fall into the ditch, yet more ſhall be his torments. So for injuſtice, for a man to be robbed by a profeſſed theefe, or to be wronged by a Judge: So for deceit, to be cheated by a man that lives by his wits, is not ſomuch, as to be deceived by one that he traffiques and trades with, who profeſſeth to deale honeſtly, and uprightly; ſo for unfaithfulneſſe in an enemy, 'tis not ſo much as in his profeſſed friend: ſo the ſame ſins in the Church are more hainous, then out of it, of Proteſtants, then Papiſts; for theſe profeſſe all againſt them, but they profeſſe unfaithfulneſſe, treachery, deceit, murthers, treaſons againſt every Hereticke, 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 Bannes upon it.

Ʋſe 2 To teach every man as to avoyd all ſins, as hainous and diſpleaſing unto God, ſo as more hainous thoſe which are againſt the main end of his calling wherein God hath placed him. As the Miniſter muſt labour againſt ignorance, idleneſſe, ſuffering his gifts to decay, not increaſing his talent; and he muſt endeavour to ſearch, and beat out the ſimple and ſincere ſence of Gods word and will, and impart it unto the people, to bring them to life eternall: for it is a hainous ſin, for him to be 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 erre. So the lawyer muſt not uſe unfaithfulneſſe 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 doe uſe their cunning to this purpoſe, it is the greater ſinne in them; ſo a Phyſitian, and a Surgion muſt imploy all his ſkill to cure; for him to deferre, and ſomtimes to help forwards, and then pull backwards againe, to make gaine of his patient, and empty his purſe, and hurt his body, is very hainous; both of them worſe then theeves by the high-way, making Gods ordinance a cover for their theft, not ſo puniſhable by humane laws, but as culpable before God, and ſhall as ſeverely be puniſhed. So if a ſonne omit the honour due to his father, or a ſervant the feare due to his maſter, is a greater ſinne; for others to doe it to the ſame men, is not ſo hainous; ſo tis the duty of a wife to be a helper, that ſhe muſt indeavour in all things: p. 123For, 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 ſoule, as Baſill ſpeaketh; or for her, who was taken out of his ſide, to guard and hemme in his heart, to be a ladder to the Devill to ſcale the heart of her huſband, as Gregory ſpeaketh of Jobs wife, was more hainous then when the Serpent and Devill did it, who were profeſſed enemyes, and ſo now, being directly againſt the end of her creation and calling; and ſo of all, they are thus to thinke of their ſinnes, and thus to avoyd them.

That deſpiſe my name,] The ſinne they are accuſed of is contempt of his worſhip, not the omitting of it, or the nor doing of it at all; but the doing of it corruptly, careleſſely and contemptuouſly. The name of God ſignifies, Firſt, himſelfe; Secondly, his properties. Thirdly, his commands or his authority; Fourthly, his workes; Fifthly, his word and worſhip, which is here meant, and which they not only omitted, which might be through ignorance or ſome forcible temptation, but contemned or deſpiſed, for many could not pretend ignorance, and at this time there was no perſecution to compell them to diſhonour God: but many did it out of a baſe conceit they had of Gods majeſty, thinking any kinde of ſervice would ſerve the turne; the word ſignifies to trample under feet, as we doe vile things, Math. 5.13. 2 Kings 9.33. but did the Preiſts doe thus? Ribera anſwereth, things are oft ſaid to be done, which are 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 Gods name, that is, when men doe indeed the works of Gods worſhip and ſervice, but doe them negligently, careleſly and contemptuouſly, thinking if the deed be done it is enough, but how for the manner it matters not greatly, it is a grievous ſinne: Manifeſt, that it is here made the grand ſinne of this people, and theſe Prieſts for which the burthen is threatned in the beginning, and many particulary judgements afterwards. This people did the work of the Lord, brought their Sacrifices; but they did it careleſly and contemptuouſly, brought any thing, as thinking it good enough. This was one difference betwixt Abel and Cain, though faith was the main, yet how carefull the one was, that thought the beſt was bad 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, Levit. 22.20, 21, 22, 23. Deuter. 17.1. But why this? but to ſhew how he requires the manner of doing, aſwell as the deed, and that he cannot endure p. 124corruption here. Hence Saul laboured to leſſen the fault, becauſe they ſaved the chiefeſt for the Lord. 1 Sam. 15.15. Hence is that, Malach. 1.14. which we ſhall ſee hereafter.

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

Reaſ. 2 Becauſe it is groſſe hypocriſie, when men doe thus performe the act, and yet their hearts and affections are farre remote, and ſo are no living ſacrifices, but onelyonly dead carkaſſes, ſuch as muſt needs ſtinke in the noſthrils of God; yea, and thus honouring him, they doe diſhonour 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.

Ʋſe 2 This being ſuch a ſinne, argues the age we live in, guilty of a great deale of ſinne before the Almighty; his worſhip is performed, but yet contemned marvellouſly amongſt us: As they brought the ſacrifices, ſo doe we the workes; but ſo corruptly and careleſly, that he ſpeaks to us Miniſters and people, Ye deſpiſe my Name. The Word is preached and heard, prayers are made, Sacraments are delivered and received, but alas, ſo careleſly, 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 cuſtome, and not of conſcience; as law and cuſtomes bind them, when they have gifts and body able to doe it, oftner to the edifying of the Church; ſome in preaching make it ſerve their own turne, and ſerve themſelves out of it, and not God. How many hearers, that heare for law or cuſtome, that being preſent, ſleepe, or ſuffer their eyes to ſteale away their hearts, or let their ſoules and minds be poſſeſſed with their ſeverall feares, joyes, pleaſures, profits, that they are preſent in body, and abſent in mind, thinking yet that is good enough for the Lord. For prayer, how many Miniſters runne it over like journey-workes without affection and zeale, making the people to abhorre the ſacrifice of the Lord? How many of the people p. 125come 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 deferre 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; drowſie prayers, ſpirits ſpent, good enough for him. Here I may apply that of Seneca, **Qui ut bonus ſit in ſenectute, differt, apertè oſtendit, ſe nolle virtuti dare, niſi tempus ad omnia alia inidoneum. Seneca.He who deferres to be good till he be old, ſhews plainly he would not give himſelfe to vertue, if he were fit for any thing elſe. So of both theſe, and their like, who ſhew therein the contempt of Gods Name, thinking any thing good enough for him.

Ʋſe 2 To teach every man to labour to ſee and know himſelfe guilty of this ſinne, to humble himſelfe for it, and to repent of it, as of one of his great ſinnes. Now there is no repentance where there is perſeverance in it, when it is not left, and the former good done: for as he verily is wicked, that is not juſt; he is ungratefull, that is not thankfull; ſo doth he deſpiſe, that doth not honour God. The contrary evill is ever where the good is not, where, and when it ought to be; therefore muſt every one labour for the good, that is, to honour God; not to doe the things and workes of his ſervice onelyonly, but to doe them as his ſervice ſhould be done, being more carefull for the heart and affection, which God more reſpects than the action: thinking not as hypocrites, any thing is good enough, but that nothing is ſufficient: As Paul, who is ſufficient? ſo what is ſufficient? what care, diligence, endeavour of the heart and whole man? It is not the omitting of the worſhip of God, nor the neglect to leave ſome things undone, that is onelyonly diſpleaſing unto the Lord; but when the Act is done, he may be as much offended: As here, the not offering of the ſacrifice was not the thing that diſpleaſed him, but when the ſacrifices were not ſo qualified as they ought, that he accounted contempt, becauſe it argued contempt: ſo in this, the quality of the ſervice is that which he accounts contempt, when they thought the deed was enough. The outward worke muſt be done as the ſacrifice ought by them to have beene offered; ſo God hath commanded, ſo muſt 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 defence, in which they adde more impiety to their former prophaneneſſe; they put God to his proofes, and ſeeme to charge him for accuſing them unjuſtly. They ſtand upon their defence, Wherein have we, &c. we have highly thought of p. 126thy Name, and ſpoken of thee moſt religiouſly, why then are we accuſed? But obſerve we Gods reply.