Heaven Opened, Treatise · Chapter 14
CHAP. XIV. An heart to fear the Lord.
AN heart to fear the Lord, Jer. 32.40. I will put my fear in their hearts, that they ſhall not depart from me, I ſhall proceed to the opening of this by theſe ſteps; I ſhall ſhew 1. That the Lord God is a dreadful God. 2. That the Lord hath put the dread of himſelf upon the hearts of all the earth. 3. That yet by ſin the heart of man is much hardned from the fear of the Lord. 4. That God will recover his Honour, and again put his fear into the hearts of his people. 5. What this fear of the Lord is, that he will put into them.
1. The Lord God, is a dreadfull God; he is dreadfull in the Excellency and Glory of his Majeſty, Job 13.11. Shall not his Excellency make you afraid, and his dread fall upon you? His Power is dreadfull. Fear ye not me, ſaith the Lord? Will ye not tremble at my preſence? Which have placed the ſand for the bound of the Sea by a perpetuall decree, that it cannot paſs it, and though the Waves thereof toſs themſelves, yet they cannot prevail; though they roar, yet can they not paſs over it. Fear ye not me, ſaith the Lord? He that did this, what can he not do? His wrath is a dread, Jer. 10.10. At his wrath, the earth ſhall tremble, and the nations ſhall not be able to abide his indignation. Yea, his Holineſs, his Truth, his Righteouſneſs, and all his Name, Deut, 28.58. That thou mayeſt fear this glorious and fearfull Name (the Lord thy God.) The Lord God is a dreadful God.
2. The Lord God hath put the dread of himſelf upon the hearts of all the earth. Not the beſt onelyonly, but the worſt of the ſons of men. I am a great King, ſaith the Lord, and my Name is dreadful among the Heathen. This dread of the Lord breaks forth upon them,
1. From the impreſs of God upon the natures of all men. As the Law, ſo the being of God is written in their hearts, he hath his witneſs in their Conſciences. If the Atheiſts of the Earth could anſwer all the Arguments from without, proving that there is a God, yet they can never confute their own Conſciences. If the works of God do not, their Reins ſhall inſtruct them; If they will not ſee, whether they will or no they ſhall feel that there is a God; and where ever God is felt, he is feared: Even when their mouth ſpeaketh proud things, their heart ſhall meditate terror; and when nothing elſe is, they ſhall be a terror to themſelves.
2. It is increaſed by the great works of God, his Wonders that he doth in the world; his Thunder, and his Hail, his Wind, and his Waves, and his Earth-quakes, make an Earth-quake in hearts.
3. Its further heightned, by his Judgments which he executeth on the Earth. The Judgements of God, are God revealing himſelf from Heaven, againſt the ungodlineſs and unrighteouſneſs of men; and do then ſtrike moſt terror, 1. When he ſmites ſuddenly, and makes quick work with ſinners: as when Herod was ſmote by an Angel of God, Nadab and Abihu conſumed by fire from God, immediately upon their ſin. Sudden ſtrokes ſhake ſecure hearts. 2. When he executes ſtrange judgments, makes a new thing, as in the caſe of Korah and his company, he made the Earth to open her mouth upon them and ſwallow them up; ſo he made the flies, and the froggs, and the lice, &c. to be the Executioners of his Wrath on Pharaoh. 3. When he executes great Wrath for little Sins, as men account them; as in the caſe of Uzzah, whom he ſtruck dead, for but touching the Ark when it ſhook. 4. When he exerciſes great ſeverity on his own; on thoſe that are near him. If he ſpareth not his Sons, what will he do with his Enemies? If theſe things be done on the green Tree, what ſhall be done on the dry?
4. Yet further, By their Conſcience of guilt, and their binding over to the judgment to come. The ſin of Judah is written with a Pen of Iron, with the point of a Diamond, it is graven upon the tables of their heart. The ſin of [Judah] is written; yea, and the ſin of the Gentile alſo, Rom. 2.15. Their Conſcience alſo bearing witneſs, and their thoughts the mean while accuſing. And where their ſin is written, there their judgment is written; which even nature it ſelf will teach, doth inevitably follow upon ſin: and this is the great dread that is upon them. The very mention of judgment to come, made a Felix tremble, at the face of a poor Priſoner. This is the terror of the Lord, mentioned by the Apoſtle, 2 Cor. 5.10,11. We muſt all appear before the Judgment-ſeat.—Knowing therefore the terror of the Lord, we perſwade men. Death is ſaid to be the King of terrors; and this is the terror of death, after that the judgment. All theſe, the impreſs of God upon their hearts; the wonders of God in the wor…d; the vengeance of God executed on ſin; the ſence of gui…t, and of a judgment to come, do preach to the Conſciences of ſinners, that It is a fearfull thing to fall into the hands of the living God.
3. Yet by ſin the heart of man is much hardned from the fear of the Lord. Sin blinds the eye, and hardens the heart; brings into danger, and puts out of fear. Who in ſuch danger, and yet who ſo bold as the blind ſinner? When the underſtanding is darkned, the next word we read is, Paſt feeling, Eph. 4.19. There is included in the very nature of ſin, a ſlighting of God; and by once ſlighting, we learn to ſlight him more. Slight the Command, and you will quickly ſlight the Curſe: Laugh at duty, and 't will not be long ere you laugh at tear: And when ſin hath thus hardned, God will alſo harden; lets the ſinner alone, ſuſpends his judgments, ſmites the ſinner with judicial blindneſs, and gives him up to a Reprobate mind, Rom. 1.28. And when once they come to this, then Hell is broke looſe: For what follows? ver. 29. Being filled with all unrighteouſneſs, fornication, wickedneſs, covetouſneſs, malitiouſneſs, and what not? Pſal. 36.1. The tranſgreſſion of the wicked ſaith within my heart, there is no fear of God before his eyes. Gen, 20 When Abraham had ſuch a thought, Surely the fear of God is not in this place, what thought he was there then? Murther, Adultery, Rapes, all manner of villany. What ſaweſt thou amongſt us, that thou haſt done this thing? What hurt, what evill didſt thou ſee among us? What evill? Evill enough, to make me afraid; I thought the fear of God was not here, and there needs no more to make me afraid. Say of any Perſon, The fear of God is not in this man, and you therein ſay, The Devil is in him, here dwels ſin, and all manner of wickedneſs.
Say of any place, The fear of God is not in this place, and if you find it an Egypt, or Sodom for abominations, you will not wonder. Pſal. 19.9. The fear of the Lord is clean. That is, not only Formaliter, but Effectivè, it cleanſeth. Where this is not, every unclean thing may dwell. The reaſon why this world is ſuch a world as 'tis, ſuch a wicked world, ſuch a treacherous, deceitful, ungodly world; why there is ſo little Faith, or Truth, or Mercy, or Charity, or Sobriety, is, becauſe there is ſo little of the fear of God. Sin hath caſt out fear, and this hath brought forth ſin in abundance. The Law is nothing, Threatnings are nothing, Conſcience is nothing, God is nothing to men, becauſe he is not their fear. Wickedneſs is as righteouſneſs, villany as honeſty; prodigality, debauchery, as temperance and ſobriety; yea, and hath gotten the ſtart of it; it faceth the Sun, it lifts up the head, it wears the Garland; it paints it ſelf Vertue, Generoſity, Gallantry, the beauty and ornament of the World, where the fear of God is departed.
God may promiſe, threaten, command; Hearken to my voice, turn at my reproofs, caſt away your tranſgreſſions: Awake from your wine, be chaſte, ſober, be humble; let your merriment be turned into mourning, your jollity into heavineſs. Remember your Creator, remember your ſouls, why will you die? Turn and live: God may ſpeak thus, once, and twice, and ten times, but is not regarded; his words have no weight, his counſels have no credit, his warnings are of no value with hardned fearleſs hearts. If the Devil ſpeak but on…e, he is heard; if Luſt ſpeak but on…e, 'tis obeyed; if a proud companion ſpeak but once, he is followed; whileſt the word of the God of glory is made a reproach and a ſcorn. Oh the intollerable contempt that's poured out upon the moſt High, by men that fear not God! Make thy promiſes, and give thy gifts to whom thou wilt; give Grace, and give Glory where thou pleaſeſt; the World for me, my Pleaſures, mine Honours, my Liberty for me; this world for me, look after the other who will. Let the Lord threaten, let the day of the Lord come, let it haſten that we may ſee it, let the Almighty do his worſt, I will not hearken nor turn: This is the blaſphemy of hardned fearleſs hearts.
4. God will recover his Honour in the hearts of his people. He will put his fear in their hearts, whileſt others are hardened, they ſhall tremble; whileſt others kick, they ſhall ſtoop; who ever deſpiſe me, of theſe will I be had in honour.
5. What this fear of the Lord is, that he will put into their hearts. The fear of God is taken in Scripture,
1. Sometimes more largely, as it comprehends all Religion. Job was ſaid, Chap. 1. to be a man fearing God, that is, a godly man; but in this …nſe I ſhall not here ſpeak of it.
2. Sometimes more Strictly, as a diſtinct grace, as diſtinguiſhed from Faith, Love, Hope, and other graces of the Spirit. And being taken in this ſenſe, there are theſe two things included in it.
1. A Reverence of God.
2. An Abhorrence of evill for Gods ſake.
1. A Reverence of God. To fear God, is to have the awe of God abiding upon the heart, to be under a ſence of the Majeſty and Glory of the Lord, ſhining forth in all his Attributes, eſpecially in his Holineſs and Omniſcience; the glory of his Holineſs, and the ſence of ſuch an holy eye upon the ſoul, ſtrikes it with dread and conſternation. This is expreſt in Scripture by Sanctifying the Lord in the heart, Levit. 10.3. I will be ſanctified in them that draw nigh me. Iſa. 8.13. Sanctifie the Lord of Hoſts himſelf, and let him be your fear, and let him be your dread. There is mention in Scripture of a ſanctifying of God, and a juſtifying of God: As God doth juſtifie, and ſanctifie his people, ſo they are to juſtifie and ſanctifie God. Theſe two, the juſtifying and ſanctifying of God, though they be much the ſame, yet there is ſome difference betwixt them: To ſanctifie God, is to reverence him in our hearts, and to repreſent him in the glory of his Holineſs before men. To juſtifie God, ſuppoſeth a ſinful judging, and fooliſh charging of God, in the hearts of men, and is our vindicating of him from ſuch charges. Is God righteous! How is it then that he is ſo partial in his dealings with the righteous and unrighteous? that he deals worſe with thoſe that fear him, then with thoſe that fear him not? Is God good? How is it then that he is ſo hard, not onelyonly in impoſing, but inflicting ſuch hard things upon his own? Is God true? How is it then that he fails his people ſo often, when he hath ſaid, I will never fail them nor forſake them? Our fleſh hath failed, and our heart hath failed, yea and our God hath often failed us too; we have often called, and have had no anſwer; we have often truſted, and have had no deliverer. Yet God is righteous, yet God is good, yet God is true; he hath not been unrighteous, he hath not been an hard Maſter, he hath not failed nor forſaken; this is to juſtifie God.
Our juſtifying of God, hath ſome kindes of reſemblance with Gods juſtifying of us. Gods juſtification of us, ſtands in his not imputing ſin to us, and accepting us as righteous; and our juſtifying of God, ſtands in our not imputing evill to him, and our acknowledging him to be true, juſt, and good. God hath juſtified me from my ſins, and thats enough to proclaim him good and faithfull, whatever his other dealings be: Let him afflict me, let him chaſtiſe me, ſince he will not judge me nor condemn me with the world. God hath juſtified himſelf in my Conſcience. I have found that the Lord is gracious, I have found that God is faithfull; he hath ſaid he will not, and I muſt ſay, he hath not forſaken! He hath not failed, when he hath moſt failed me; when he hath been fartheſt off from my help, he hath even then been a preſent help in trouble: He hath anſwered, when he hath been moſt ſilent; he hath been moſt good, when he hath been moſt hard; I have never found more ſweet, then in his bitter Cup; I muſt judge my ſelf, not my God: I have ſinned, I have ſinned againſt him, and therefore I muſt juſtifie him when he ſpeaketh, and clear him when he judgeth. Hold thy peace querulous heart, be ſilent all the Earth before the Lord, for truly God is good to Iſrael, and to them that are of a clean heart. There be few among the worſt of ſinners, but if Conſcience might be ſuffered to ſpeak, it would juſtifie God. 'Tis Luſt that quarrels, not Conſcience: 'Tis vain to ſerve the Lord, and what profit is there to keep his Ordinances▪ His waies are unequal and hard, his promiſe failes, take one time with another, oftner then 'tis made good. Who is it that plagues and diſappoints, and croſſeth and vexeth us? This evill is of the Lord, why ſhould I wait on the Lord any longer? Nay whom doth he puniſh mo…e then thoſe that are neareſt him? Who have ſorrow, who have trouble in the fleſh? Who are reproached, ſcorn'd, hunted up and down the world but theſe? This they may thank God for, and their following of him. 'Tis better being the ſervant of ſin, then the ſervant of Chriſt. Thus Luſt blaſphemes; but ſpeak Conſcience; Is God unrighteous? Is God falſe of his word? Are the pleaſures of ſin better then the gain of godlineſs? Have the children of this world made a wiſer choiſe then the children of light? Speak ſinner, let thy Conſcience ſpeak whether it be thus or no. God hath not left himſelf without witneſs in the hearts of ſinners; much more will his Saints, when they do ſpeak their hearts, ſpeak good of his name. But this by the way.
To return to the matter in hand. To ſanctifie God, is eſpecially to reverence him in the heart; to have ſuch an high, an holy, and honourable eſteem of him, as commands an awe upon the heart; and that
1. At all times: My ſon, be thou in the fear of the Lord all the day long. [My ſon] 'Tis not only for Slaves, but for Sons to fear. [Be thou in the fear of the Lord.] 'Tis not only, Let the fear of the Lord be in thee, habitually in thy heart, but actuate and ſtir up this holy fear, keep up an holy awe, a deep ſence of God alwaies upon thee; let the fear of the Lord be before thine eyes; be poſſeſſed and ſwallowed up of this fear [all the day long] where ever thou art, with whomſoever thou haſt to do, remember thou haſt ſtill to do with God. A Chriſtian ſhould ſtand alwaies pro tribunali; every day ſhould be as the laſt day, the day of judgment to him. So ſpeak ye, and ſo do, as thoſe that ſhall be judged, Jam. 2.12. The Judge ſtands at the door, yea, and thou mayeſt ſee him through every window, yea through every wall; every wall is a window, through which God may ſee and be ſeen. A Chriſtian (when he is as he ſhould be) cannot wink God out of ſight; can look no where, but he beholds that eye that ſtrikes an awe upon his ſpirit.
This abiding reverence of God, what an influence will it have upon the whole courſe; we ſhall then ſerve God acceptably; when we fear, we ſhall pleaſe God; That we may ſerve God (acceptably) with reverence and godly fear. We ſhall then ſerve God univerſally in every thing. When we fear, we ſhall watch, unto every duty, againſt every ſin, Gen. 42,18. This do and live, for I fear God, ſaid Joſeph to his brethren; as if he ſhould have ſaid, Do not you fear to find falſhood or any evil dealing from me, for I fear God; I dare not be falſe to you, you may truſt me, you may take my word, for I fear God. We ſhall then walk before the Lord ſteadily; When we fear, we ſhall fix, and hold in an even frame and courſe. Fear will be our Ballaſt, whileſt Love fills our Sails, Fear will Ballaſt our Veſſell. How are ſlight and frothy ſpirits toſſed up and down? Whither do they wander? How many hearts, and faces, and frames have they every day? What contradictions are they to themſelves? The reverence of God upon them, would fix them, and hold them in a more even and equal poiſe. We ſhould then ſerve the Lord more Honourably; When we fear, we ſhall ſhew forth the vertues of God before the world; ſo much of the reverence, ſo much of the holineſs of God upon us, The preſence of a Chriſtian walking in the fear of the Lord, is as the preſence of God; the reverence of God upon his heart, caſts a beam of Divine Majeſty into his face, and oftentimes begets an awe and reverence of him in the hearts of the worſt of ſinners; they reverence, even whileſt they revile and perſecute him,
Iohn Baptiſt, who was a man of a juſt and holy and auſtere life, 'tis ſaid of him, Mark 6,20. That Herod feared him, and obſerved him. The auſterity and holineſs of his life, commanded a reſpect from an Herods heart. Such Chriſtians, their waies are a conviction, and their very countenances are a rebuke to the wanton world; they ſpeak with authority, they exhort with authority, they reprove with authority, and ſin often hides it ſelf from them, even as from the face of God.
2 Eſpecially in our drawing nigh to God, Pſal. 89.7. God is greatly to be feared in the Aſſembly of the Saints, and to be had in reverence of all them that are about him. I will be ſanctified in them that draw nigh me. He that fears God, trembles at the word of God: And God loves he ſhould, Iſa. 26.2. To this man will I look—that trembles at my word. That which makes him tremble is, that he ſees the Word carrying upon it.
The Holineſs.
The Authority of God.
He reads the word, as the Epiſtle of God ſent down to the world; his Epiſtle Commendatory, that ſets forth the Excellency and the Glory of God, and his Letters Mandatory, that charge ſubjection and obedience upon him; he takes every word as comming from the mouth of the holy One of Iſrael; he lies proſtrate before the Lord, his ſoul bowes the knee, his heart falls down at the feet of the Almighty. The word, by how much the more it's conſidered as the word of God, by ſo much the more awe it works upon him. Every look he caſts upon his Bible, is a looking into Heaven. He that fears God, fears when he comes to worſhip, reverences his Sanctuary: In thy fear will I worſhip, Pſal. 5.7. That which works this fear, is that he looks upon the Duties, and Ordinances of worſhip, as
The Inſtitutions of God.
His Application unto God.
This is that which the Lord hath ſanctified; behold his Image and Superſcription; here he hath appointed me to wait for him; here he hath appointed to meet my ſoul; now I am going up to the Mount of God (the Mount of God is every where, where the worſhip of God is.) My ſoul where art thou? I am before the Lord of the whole Earth. Put off thy ſhoes from off thy feet; the place where thou ſtandeſt is holy ground. I am before the High and holy One, the God of all the Earth; and upon tranſactions of Eternal conſequence; to do my homage to the everlaſting King; to kneel before the Lord my maker; to kiſs the golden Scepter; to begg my life at his hands, to behold his goings in his Sanctuary; his wiſdom, and his mercy, and his goodneſs, are all paſſing before me. How dreadfull is this place? This is none other but the Houſe of God, and the gate of Heaven, Gen. 28.17. How dreadfull is this word! This is none other but the word of God. How dreadfull is this Ordinance? This is no other but the door of glory. Tremble thou heart at the preſence of the Lord, at the preſence of the God of Jacob.
2. Abhorrence of evill for the Lords ſake. Here we ſhall conſider its
Object.
Ground.
1. The Object of this abhorrence, in general is evill, Rom. 12.9. Abhorre that which is evil, cleave to that which is good. Good is the Object of Love, evill of Fear. Evill is twofold, Preſent, or to come. The former is the Object of Grief, the latter of Fear. Particularly, the Object of this abhorrence is
The wrong of God.
The loſs of God.
1. The wrong of God. The great and onelyonly wrong of God is ſin. Sin is the turning away of the heart from God. The great thing in all the world which God reſpects, and requires as his own, is Hearts. My ſon give me thi…e heart. Keep thine heart with all diligence, Prov. 4.23. Keep thine heart, that is, Keep it for me; keep it clean for God, and keep it ſafe for God; ſee that it be not defiled, nor carried away. When the heart's gone, all's gone with it. If the VVorld hath gotten hearts, if Satan hath gotten hearts, let them take all, ſaith God; let me have either an heart or nothing; and all they are like to have that have the heart. The heart whereever it goes, carries all with it. VVhere we beſtow our hearts, we beſtow all that we have. Sin is the turning away of the heart. This is the very nature of ſin, The hearts departing from the living God, Heb. 3.12. And therefore this is the great wrong of God. There is but one thing in the world that God reſpects, and this ſin ſteals away.
Sin is the inſurrection and rebellion of the heart againſt God; it turns from him, and turns againſt him, it runs over to the camp of the enemy, and there takes up arms againſt God. Sin is a running from God, and a fighting againſt God: it would ſpoil the Lord of all the Jewels of his Crown. It oppoſeth the Soveraignty of God: A ſinfull heart would ſet up it ſelf in Gods Throne, it would be King in his ſtead, and have the command of all. Sinners would be their own Gods: Our tongues are our own, who is Lord over us? God ſhall not be God, where ſin is gotten up as Lord. It aſſaulteth the wiſdom of God. Vain man would be wiſe, wiſer then his Maker. It charges the Lord with folly, and proclaims it ſelf the onelyonly wiſe. Sinners pretend to know how to chooſe for themſelves, and order themſelves to their advantage, better then God. If God would let me alone to my ſelf, to be at mine own finding, at mine own ordering, it ſhould quickly be better with me. If every thing might be with me as I would have it, my caſe would be well mended from what 'tis now that every thing muſt go as God will have it. All our quarrellings at Providence, all our murmurings and diſcontents at our Lott, are our hearts charging the Lord with folly. It caſts dirt on the holineſs of God, it diſparages the goodneſs of God; it abuſeth mercy, violates his Juſtice, deſpiſes his Power: In ſumme, it diſgraceth the Throne of his glory, and layes his honour in the duſt, ſets the Almighty below the loweſt of his creatures.
Every companion ſhall be reſpected more then God, every pleaſure ſhall be loved more then God, the Devil ſhall be feared more then God. Where is his love? VVhere is his fear? VVhere is his Honour? Nay where were the Lord, might ſin carry it? Sin is the wrong of God, and this wrong is the eſpecial Object of this abhorrence. A gracious heart would do no wrong, he would not wrong his Neighbour, he would not wrong his Servant, his Enemy, no not his Beaſt that he poſſeſſes. But Oh ſhould I wrong my God? Hath he ever done me any wrong? Hath he not been juſt to me? Yea hath he not been ever good to me? Kinde, pityful, patient, bountiful? Who hath fed me, cloathed me, kept me, ſuccoured me comforted me? What friend have I in all the world? What Father what Portion, what Hope but the Lord? What were I? What had I, but vanity, but woe, and miſery, had I not a God? I cannot wrong my God, but I wrong my ſelf, Prov. 8.36. He that ſinneth againſt me, wrongeth his own ſoul. But if I did not, if my Arrowes would not recoil, could I go out with all this injury, and ſuffer nothing by it: Yet he is God, whom I wrong; he is holy, he is righteous, he is good, he is glorious, he is excellent; he onelyonly is God, and ſhall I be injurious to him? He is worthy, he is worthy of all that I have, of all the ſervice I can do, of all the reſpect I can give, of all the Praiſe I can offer up; if I had a thouſand tongues, if I had a thouſand hands, if I had a thouſand lives, if I had a thouſand ſoules, if I had all the Earth for an offring to the Lord, all would be nothing to ſhew forth the praiſe that is due to his Name as he is God, and I his creature: and when I owe ſo much, and have nothing to pay, ſhall I ſteal from him? Shall I riſe up againſt him? Waſt thou not afraid to lift up thy hand againſt the Lords Anointedi 2 Sam. 1. Shall I not be afraid to lift up mine hand againſt the Lord himſelf? To kick againſt God, to fight againſt God, Oh the Lord forbid. What art thou O my ſoul? What ſerveſt thou for? If thou canſt not tremble, if thou doſt not turn within me, if thou doſt not ſtart back, at the very thought of ſo great wickedneſs.
2. The loſs of God. As was ſaid before, He that finneth againſt God, wrongeth his own ſoul: His loſs is thy loſs, and more thine then his; though no thanks to thee, the Lord will be no loſer at laſt, when ſinners have done their worſt; he can get up his Honour out of Diſhonour; he can recover his ſpoils out of the aſhes; if he had loſt all the world, he had loſt nothing, he is all things in himſelf. When Earth and Hell have ſpent all their malice, God will be God; Holy Wiſe, Glorious, bleſſed for ever. Though ſuch be the malignity of ſin, that it would not give over, till God ceaſeth to be God, yet God is above, too high for ſin to reach; its Darts fall ſhort of its Mark, God cannot, God will not ſit down a loſer by all that ſin can do.
But what doſt thou ſuffer, what doſt thou loſe that ſinneſt againſt God? The carnal world underſtand not what, nor would make much reckoning of it, did they underſtand it. The loſs of two pence goes often nearer them, then the loſs of God. But now a Chriſtian knows no other fear, fears no other loſs; let God be ſecure and all is well. Sin will be the wrong of God, and the loſs of God; it may be a total and eternal loſs for ought he knows, at leaſt if not aſſured: God loſt, is the ſoul loſt, the Kingdom loſt; this is Hell, the loſs of God. Better have no being, better be a Dog, or Toad, then a man without a God: or if he be not utterly loſt, yet to his preſent ſence 'twill be all one as if he had no God: his peace is loſt, his comfort is loſt, and his ſoul is often given for loſt, from whom God is departed, though but for a ſeaſon; he can take pleaſure in nothing, he can find reſt no where, whoſe God is out of fight. He knows not what a God means, who can ſpare him till Death or Judgment. A Chriſtian cannot live a day without him; 'tis night, 'tis all dark, he knows no day while the Sun is ſet upon him. How grievous do they find this loſs, who have proved what it is? What wilt thou do for me, whileſt I go childleſs? What can be done for me, whileſt I go Fatherleſs? Here is my houſe, here are my friends, and my lands, but where is my God? My God, my God, why haſt thou forſaken me? Now I ſee what this Earth is without an Heaven; now I ſee what eaſe, and pleaſure, and carnal friends are, and how little they can do for me: Yea what is prayer? What are Sabbaths? What are Sermons, Sacraments, Promiſes, whileſt God looks not down? Oh I was wont to meet with God here, theſe glaſſes were my Windows into Heaven; and then how pleaſant were they to me? Sabbaths were a delight, the Word was a Treaſure, Sacraments were the cluſters of Canaan. But now, now all 's dark and dry; Ordinances are Wells without water; Promiſes are Breaſts without Milk; Miniſters are Stars without Light: Oh the Stars are but Clods, whileſt the Sun is a Cloud to me; wo is me, I had a God.
I am pained, I am pained, my head is ſick, my heart is faint, my bowels are turned, my liver is poured out, the light of mine eyes is gone from me. I am weary of my groaning, I am full of toſſings and turnings, there is no ſoundneſs in my fleſh, no reſt in my bones, while my ſoul ſaies daily to me, Where is thy God? And if the ſence of this loſs worketh ſuch grief, what wonder if the hazard of it worketh fear. Now ſin divides, breaks the peace, makes God and the ſoul two; ſin alienates, breeds a diſtance and eſtrangement betwixt God and the ſoul. That ſoul can either not ſee him at all, or not as a friend, whom ſin hath drawn away. Sin will either clo…d the face of God, or clothe him with fury; will cauſe him either to turn his back upon the ſoul, or ſet his face againſt it. He that knows what 'tis to enjoy God, will dread his loſs; he that hath ſeen his face, will fear to ſee his back; he loves, and therefore would not loſe.
2. The ground and reaſon of this abhorrence, that is Two-fold:
Gods Jealouſie.
His Peoples Ingenuity.
1. Gods Jealouſie. The Lord thy God is a jealous God, Exod. 20. The ſame Arguments which the Lord uſeth to keep up, and enforce his Authority upon the Conſciences of his people, the ſame Arguments they do, and ought to make uſe of, to preſs it upon themſelves. I am a jealous God, ſaith the Lord; 'tis true ſaith Conſcience, the Lord is jealous; and therefore take heed to thy ſelf ſoul, how thou falleſt into his hands. It's a fearfull thing to fall into the hands of the living God.
The Jealouſie of the Lord includes in it, His
Tenderneſs of his Honour.
Terribleneſs in caſe of Diſhonour.
1. His tenderneſs of his Honour. The Honour of God is very tender to him, he will not loſe a tittle of it; Jer. 48.8. My glory will I not give to another, nor my praiſe to graven Images. I will not, and look you to it, that you do not give away my glory. What was the reaſon that God dealt ſo ſeverely with Eli and with Herod? What was Elies ſin? Why that he gave away the Honour of God to his ſons, 1 Sam. 2.29. Thou Honoureſt thy ſons above me. He was ſo tender to his ſons, that though they were become ſons of Belial, and dealt ſo wickedly before the Lord, yet they muſt be dealt gently with; Nay my ſons, it is no good thing that I hear of you. Such a ſlight reproof muſt ſerve in ſo dreadfull a caſe; he was afraid to diſpleaſe his ſons by a ſharper reproof; this the Lord interprets, an honouring of his ſons above him. Indulgent Parents, ſtand and tremble, you that can ſee your children ſin, and let them go out with a Nay my ſons, it is not good; a ſlight or cold reproof, this is no other but your honouring your ſons above your God. What was Herods ſin? Acts 12.22,23. that he gave not God the glory. He made an Eloquent Oration, and the people thereupon made him a God; The voice of God, and not of man, and he accepted of the applauſe; and thereupon the Angel of the Lord ſmote him, that he dyed. Eli ſinned, in giving the Honour of God to his ſons, and Herod in taking it to himſelf; but God taught them both, how dear his glory is to him.
2. His Terribleneſs in caſe of his Diſhonour. The mentioned inſtances ſpeak him both Tender, and Terrible. Deut. 4.24. The Lord thy God is a conſuming fire, even a jealous God. The jealouſie of a man, is the rage of a man; Prov. 6.34. and the jealouſie of God, is the rage and fury of a God. Our God is a conſuming fire; that's the fire of his jealouſie. The wrath of a King, is as the roaring of a Lyon; when the Lyon roareth, the Beaſts of the field tremble; what then are the Terrors of the Lord? The threatnings of the Lord are terrible, Pſal. 50.22. Conſider this ye that forget God, leſt he [tear you in pieces,] and there be none to deliver. Hoſ. 5.14. I even I will tear and go away. Tearing, and tearing in pieces, the very expectation of it is enough to tear the heart in pieces. I will tear them ſaith God. I my ſelf will do it, [I even I] will tear. Its terrible to be torn of men, or of wilde Beaſts; but take heed of Gods tearing. I will tear [in pieces:] I will not tear off their Hair, or their Garments, or their Ornaments; I'll tear their fleſh from their bones, Limb from limb, yea ſoul from body; I'll tear them in pieces. I will tear them [and go away,] tear them and leave them; wound and not heal; I will tear them, and deliver them who can: yea I will tear them and trample upon them, Iſa. 62.3. I will tread them in mine anger, and trample them in my fury.. Trampling notes contempt and indignation. I will make them as the dirt in the ſtreets; the mark of my ſcorn and fury.
His Judgments are terrible, he doth terrible things in righteouſneſs. Go to Jeruſalem and Mount Sion, and behold the Monuments of his fury there. Go to Shiloh (ſaith God) and ſee what I did to it, Ier. 7.12. But if you go down to Sod…m, or look down to Tophet, and behold the terrors of the Lord there; or if you look on particular Perſons, let Nadab and Abihu, Corah, Dathan, and Abiram, Uzz…h Uzziah, Ananias and Sapphira, Herod, &c. be for inſtances of his dreadfulneſs and ſeverity. This jealous God, this terrible God, is the God that his people fear; and they therefore fear him, becauſe he is ſuch a jealous God. Who would not fear thee, thou King of Nations? Who can ſtand before thee when thou art angry? My fleſh trembles for fear of thee, and I am afraid of thy judgments.
Chriſtians, Let none ſay, this fear is not the fear of his Children; this be to his Enemies and Slaves, not his Children; Fear ye not their fear. But are not all theſe things written for our learning? Is this written onelyonly for their ſakes? Or ſaith he not alſo for our ſakes? For our ſakes no doubt this is written ſaith the Apoſtle in another caſe. Conſider that full Scripture to this purpoſe, 1 Cor. 10.6. to the end of v. 12. Now theſe things were our examples, to the intent we ſhould not luſt after evil things, as they alſo luſted; Neither be ye Idolaters as were ſome of them; as it is written, The people ſafe down to eat and drink, and roſe up to play. Neither let us commit fornication, as ſome of them committed, and fell in one day three and twenty thouſand. Neither let us tempt Chriſt as ſome of them alſo tempted, and were deſtroyed of Serpents. Neither murmur ye, as ſome of them alſo murmured, and were deſtroyed of the Deſtroyer. Now all theſe things happened unto them for exſamples; and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he ſtandeth, take heed leſt he fall.
Mark, theſe things are our examples. Are they examples to us, and not warnings too? Are they warnings to us, and muſt we not by them learn to fear and beware? Let him that thinks he ſtandeth, take heed leſt he fall. My ſoul ſtandeth in a ſure place, my mountain is ſo ſtrong, that I ſhall never be moved. I am ſafe enough, I am in Chriſt, and ſhall not come into condemnation. But whatever thou thinkeſt, as ſure as thou thinkeſt thou ſtandeſt, take heed; take heed leſt thou fall: That is, not onelyonly into the ſame ſins, but into the ſame condemnation; that's the ſence of the place. Rom. 11.20. Becauſe of unbelief they were broken off, thou ſtandeſt by faith. Be not high-minded, but fear.
No need of fear? No need of threatnings? What may we burn half our Bibles? Can we ſpare ſo great a part of what is written? Have we out-grown the uſe of judgments, aſſoon as ever we are partakers of mercy? Have we out-grown the uſe of the Scourge, aſſoon as ever we are entred into Chriſts School? Do we finde all too little, Mercies, Threatnings, Judgments, to keep our hearts in order? And yet is it more then needs? There are two Parties in us; we are fleſh as well as ſpirit, and muſt not the fleſh be frighted? Will Love prevail with Luſt? This Slave ſure, this ſon of the Bond-woman muſt be kept in awe. Hath God no wanton children? No rebellious children? And muſt theſe have no other Diſcipline, but ſtroakings and dandlings?
Believe it Chriſtians, God will not have his terrors loſt, nor loſt to you; God will ſometimes make his children feel, that he is a terrible God. He is Terrible out of his holy place. Beware you be not preſumptuous children. There is a threefold Preſumption. There is a Preſumption
Upon Temptation in confidence of ſtrength.
Upon ſin in confidence of Mercy.
Upon ſin in contempt of Mercy and Juſtice.
1. A Preſumption upon Temptation, in confidence of ſtrength. Some unwary ſouls, not knowing what ſpirit they are of, ſuppoſing themſelves too hard for the Devil, will be venturing within his reach; as if they would dare him to try his skill and power: who having forgotten this Prayer [Lead us not into temptation,] put themſelves into the Tempters hand; the falls of ſuch will teach them to underſtand their folly.
2. Preſumption on ſin, in confidence of Mercy. And that either in confidence of mercy already obtained, I am in Chriſt, and my ſin ſhall not ſeparate me from him; whatever I do, I have a Pardon in my hand. Or in hope of mercy at laſt, I have to do with a merciful God, and therefore may venture on a little farther; hereafter I will repent, and then I need not doubt of remiſſion.
3. Preſumption on ſin in contempt of Mercy and Juſtice. I will have my ſin, though I never find mercy. I will have my will, and my way, and run the hazard of what follows; I will take my courſe, and come on me what will.
This laſt ſort, who preſume to ſin in contempt of Mercy and Judgment; who are ſo drunken with their ſenſual delights, and given over to the hardneſs of their hearts, that they neither value Mercy, nor fear wrath: What do you talk to me of Mercy, and Judgment to come? Give me my pleaſures, and my liberties, and my mirth, and my money: think not to make me ſuch a fool, to let go the pleaſure and comfort of my life for I know not what uncertain fears or hopes: Such as theſe, have one foot already in Hell. If it be not yet thus with thee, thou dareſt not contemn either Mercy or Judgment: Beware thou be not Preſumptuous neither in the former ſences. Be not bold upon Temptations; think not that thou art ſtrong to overcome a Temptation, when thou art ſo weak as not to fear it; he that fears not a Temptation, underſtands not it or himſelf. But eſpecially beware thou preſume not upon ſin, in confidence of Mercy. Grow not over bold upon love or patience; Laeſa patientia fit furor. God loves me, therefore I may be bold to take the more liberty? the leſs care, the leſs watchfulneſs, the leſs fear, becauſe ſo much Love! Spit in thy Fathers face, becauſe he weeps over thy neck? Smite him on the face, becauſe thou hopeſt he will not ſtrike again? Tear his Bowels, becauſe they are ſo tender towards thee? Be froward, ſtubborn, wanton, and idle, becauſe thou haſt found him ſo indulgent?
Chriſtians conſider, whether ſuch wickedneſs hath not ſometimes been found in ſome of our hearts. But take heed, you will finde, though he be a tender, yet he will not be a fond Father; where he loves, he will be feared. Some as bold and as confident as you, have felt to their coſt, what 'tis to abuſe patience and kindneſs; his Arrowes in their hearts, his Terrors in their ſouls, hath made them to know, that the God of love is a terrible God. And look to it, if thou yet wilt adventure, wilt be a wanton ſtill, froward, or idle, or heedleſs ſtill, he will either laſh thee into better manners, or caſt thee out as no childe of his, but a Baſtard, and Rebel. If thou wilt not take warning by others, take heed leſt he make thee a warning to them which ſhall come after.
Chriſtians know, that though God be tender of his Saints, yet he is jealous for his Name; he tenders them as the Apple of his Eye, but not above the leaſt title of his Honour. As God will have us love our Neighbour, ſo he will love his childe; but as himſelf: Firſt himſelf, and then his childe. He will not bate an Iota of his glory, to ſave a world. As little offences done to his little ones, ſo little ſins allowed by them, are as Mill ſtones about the neck. If they allow it in themſelves, yet Heaven and Earth ſhall paſs away, and fall to nothing, ere he allow it in them. God will not, and therefore his children dare not indulge themſelves in little ſins. They therefore fear, becauſe he whom they ſerve is a jealous God.
2. Their own ingenuity. This fear is from Love and good Nature, and is moſt properly the fear of children. Children fear, becauſe God is jealous, and ſo do Slaves; but onelyonly Children becauſe God is good. Children fear, becauſe they love; Slaves fear, although they hate: Children fear to be unworthy, Slaves onelyonly to be unhappy and miſerable. There's nothing more contrary to an ingenuous nature, then to abuſe goodneſs and kindneſs; to abuſe goodneſs, hath as black an aſpect with him, as to provoke Wrath. Hoſ. 3.5. They ſhall fear the Lord and his [goodneſs] in the latter dayes. But how can goodneſs be the Object of fear? We fear evill and not good. The meaning is, they ſhall fear to wrong or abuſe goodneſs: They ſhall fear to wrong the Lord, becauſe he is good. [in the latter dayes] Theſe latter dayes that this Promiſe refers to, ſhall be dayes of more grace; wherein there ſhall be, not onelyonly a more clear revelation of the goodneſs of God; they ſhall know the Lord and his goodneſs: But a more plentifull communication, and diffuſion of the goodneſs of God; they ſhall love the Lord and his goodneſs: They ſhall ſee themſelves both more obliged by goodneſs, and ſhall feel themſelves more ſeaſoned with goodneſs. By grace they ſhall be better natured. Religion doth not make moroſe, but more generous, free, and ingenuous. There's nothing more abhorrent to an ingenuous ſpirit, then to be baſe and unworthy. Abuſe of goodneſs is an unworthineſs, which an ingenuous nature abhors as death to be guilty of; 'tis its deſtruction, 'tis diſingenuity. The abuſe of the goodneſs of God, is great unthankfulneſs, and unthankfulneſs is great diſingenuity.
Ingratum ſi dixeris omnia dixeris. Call me unthankfull, and you call me all that's naught. Call me any thing elſe but unthankfull. Indeed were I all thanks, I ſhould ſtill be unthankfull; I ſhould ſtill be behind-hand with the goodneſs of the Lord; my debt is greater then I can pay, yea greater then I can acknowledge; but ſhall I return evil for his good? If I cannot pay, ſhould I deny my Debt? He that is unthankfull, whatever God requires of him, ſaies wickedly, this is more then I owe thee. God I owe thee nothing, I care not for thee; Oh this is dreadfull to a gratious heart.
If this be in ſin, (for all ſin is unthankfulneſs) if this be in ſin, if this be the ſignification of all my neglects of God, and my duty to him; then the Lord forbid, what ever I ſuffer, that I ſhould yeeld to ſin. How ſhall I do this wickedneſs? How ſhall I neglect this duty and ſin againſt God? How ſhould I look my God or my own ſoul in the face, ſhould I be ſo unworthy? For thy ſake Lord let me not ſin againſt thee; thou art good, thou art kind, thou art gracious, thou art holy, O let me not be a Devil; what heart, where a Devill is not, but ſuch goodneſs will charm it into love? Shall I ſin? Shall I rebell? For thy ſake Lord I will not do it. I will not for mine own ſake, for where then ſhall I appear? In ſinning againſt God, I ſin againſt mine own ſoul; I dare not for my life; ſin and Death, ſin and Hell, are link'd together; but were it not ſo, might I ſin and eſcape, ſin and not die, yet for thy ſake Lord, I will not do it: Thou art good, good in thy ſelf, good to me; thou att my God, thou art my Father; love, care, tenderneſs, compaſſion, kindneſs is all that is in thine heart towards me; what I am, what I have, what I hope for; that I breathe, that I live, all is thy goodneſs, thy bounty to me. Oh let me not riſe up againſt the Womb that bare me, and the Paps that give me ſuck. I would not to my childe, to my ſervant, to my friend; but Oh let me never to my Father, to my God, return evill for good, and hatred for his good will. Let not this evill which I fear, ever come upon me; put thy fear into mine heart O Lord, that I may not ſin againſt thee.