the Fear of god, Part 1
1. Of this word [FEAR] as it respecteth God himself, who is the object of our fear.
By this word [Fear] as I said, we are to understand God himself, who is the object of our fear: For the Divine Majesty goeth often under this very name himself. This name Jacob called him by, when he and Laban chod together on Mount Gilead, after that Jacob had made his escape to his Fathers house; Except, said he, the God of Abraham, and the FEAR of Isaac had been with me, surely now thou hadst sent me away empty. So again, a little after, when Jacob and Laban agree to make a Covenant of Peace each with other; though Laban after the jumbling way of the Heathen by his oath, puts the true God and the false together, yet Jacob sware by the fear of his Father Isaac, Gen. 31.42, 53.
By the FEAR, that is, by the GOD of his Father Isaac. And indeed, God may well be called the FEAR of his people, not only because they have by his grace made him the object of their FEAR, but because of the dread and terrible Majesty that is in him. He is a mighty God, and terrible, and with God is terrible Majesty. See Dan. 7.21. chap. 10.17. Neh. 1.5. chap. 4.14. ch. 9.32. Job 37.22.
Who knows the power of his anger? The mountains quake at him, the Hills melt, and the Earth is burnt at his presence. Yea the world, and all that dwell therein. Who can stand before his indignation? who can abide the fierceness of his anger? his fury is poured out like fire, and the Rocks are thrown down by him, Neh. 1.5, 6.
His people know him, and have his dread upon them, by vertue whereof there is begot and maintained in them that godly awe and reverence of his Majesty which is agreeable to their profession of him. Let him be your FEAR, and let him be your Dread. Set his Majesty before the eyes of your souls, and let his excellency make you afraid with godly fear, Isa. 8.12, 13.
There are these things that make God to be the Fear of his People.
First, His presence is dreadful, and that not only his presence in common, but his special, yea his most comfortable and joyous presence. When God comes to bring a soul news of mercy and salvation, even that visit, that presence of God is fearful. When Jacob went from Beer-sheba towards Haron, he met with God in the way by a dream, in the which he apprehended a Ladder set upon the Earth, whose top reached to Heaven; now in this dream, from the top of this Ladder, he saw the Lord, and heard him speak unto him, not threatningly, not as having his fury come up into his face; but in the most sweet and gracious manner, saluting him with promise of goodness, after promise of goodness, to the number of eight or nine; as will appear if you read the place (Gen. 28.10, 11, 12, 13, 14, 15, 16, 17.) Yet I say, when he awoke, all the grace that discovered it self in this heavenly vision to him, could not keep him from dread and fear of God's Majesty.
And Jacob awoke out of his sleep, and said, Surely the Lord was in this place and I knew it not; and he was afraid, and said, How dreadful is this place? this is none other but the House of God, and this is the Gate of Heaven.
At another time to wit, when Jacob had that memorable visit from God, in which he gave him power as a Prince to prevail with him; yea and gave him a name, that by his remembring it he might call God's favour the better to his mind; yet even then; and there such dread of the Majesty of God was upon him, that he went away wondering that his life was preserved, Gen. 32.30. Man crumbles to dust at the presence of God; yea though he shews himself to us in his robes of salvation.
We have read how dreadful and how terrible even the presence of Angels have been unto men, and that when they have brought them good tidings from Heaven, Judg. 13. v. 22. Mat. 28.5. Mark 16.5, 6.
Now if Angels which are but creatures, are, through the glory that God has put upon them, so fearful and terrible in their appearance to men; how much more dreadful and terrible must God himself be to us, who are but dust and ashes? When Daniel had the vision of his salvation sent him from Heaven (for so it was) O Daniel, said the messenger, a man greatly beloved; yet behold the dread and terrour of the person speaking fell with that weight upon this good mans soul, that he could not stand, nor bear up under it. He stood trembling, and cries out, O my Lord, by the vision my sorrows are turned upon me, and I have retained no strength. And how can the servant of this my Lord talk with this my Lord? for as for me straightway there remaineth no strength in me, Dan. 10.10, 11, 12, 17.
See you here if the presence of God is, not a dreadful and a fearful thing; yea his most gracious and merciful appearances; how much more then when he sheweth, himself to us as one that disliketh our waies, as one that is offended with us for our sins?
And there are three things that in an eminent manner make his presence dreadful to us.
1. The first is God's own greatness and Majesty, the discovery of this, or of himself thus, even as no poor mortals are able to conceive of him, is altogether unsupportable. The man dies to whom he thus discovers himself. And when I saw him, saies John, I fell at his feet as dead, Rev. 1. v. 17. 'Twas this therefore that Job would have avoided in the day that he would have approached unto him. Let not thy dread, saies he, make me afraid. Then call thou and I will answer; or let me speak, and answer thou me, Job 13.21, 22. But why doth Job after this manner, thus speak to God? why? it was from a sense that he had of the dreadful Majesty of God, even the great and dreadful God that keepeth covenant with his people.
The presence of a King is dreadful to the Subject, yea though he carries it never so condescendingly; if then their be so much glory and dread in the presence of the King, what fear and dread must there be, think you, in the presence of the Eternal God?
2. When God giveth his presence to his people, that his presence causeth them to appear to themselves more, what they are, than at other times, by all other light, they can see. O my Lord, said he, by the vision my sorrows are turned upon me; and why was that, but because by the glory of that vision, he saw his own vileness more than at other times. So again. I alone, saies he, saw this great vision; and what follows? why? and my comeliness was turned in me into corruption, and I retained no strength, Dan. 10.8. By the presence of God, when we have it indeed, even our best things are our comliness, our Sanctity and righteousness, and all do immediately turn to corruption, and polluted rags. The brightness of his glory dimns them as the clear light of the shining Sun, puts out the glory of the fire or candle, and covers them with the shadow of death.
See also the truth of this in that vision of the Prophet Isaiah. Wo is me, said he, for I am undone, for I am a man of polluted lips, and I dwell among a people of unclean lips. Why? what's the matter? how came the Prophet by this sight? why? saies he, mine eyes have seen the King, the Lord of Hosts. Isa. 6. But do you think that this outcry was caused by unbelief? no, nor yet begotten by slavish fear, this was to him the vision of his Saviour with whom also he had communion before, Chap. 1.2, 3, 4, 5. It was the glory of that God with whom he had now to do, that turned, as was noted before of Daniel, his comliness in him into Corruption, and that gave him, yet greater sense of the disproportion that was betwixt his God and him, and so a greater sight of his defiled and polluted nature.
3. Add to this the revelation of Gods goodness, and it must needs make his presence dreadful to us; for when a poor defiled creature shall see, that this great God, hath, notwithstanding his greatness, goodness in his heart, and mercy to bestow upon him; this makes his presence yet the more dreadful. They shall fear the Lord and his goodness, Hos. 3.5. The goodness as well as the greatness of God, doth beget in the heart of his elect, an awful reverence of his Majesty. Fear ye not me, saith the Lord, will ye not tremble at my presence? and then to ingage us in our soul to the duty, he adds one of his wonderful mercies to the world, for a motive, Fear ye not me? why? who art thou? He answers (even I) which have set, or placed the Sand for the bound of Sea by a perpetual decree that it cannot pass; and though the waves thereof toss themselves yet can they not prevail, though they roar, yet can they not pass over it, Isa. 5.22.
Also when Job had God present with him, making manifest the goodness of his great heart to him, what doth he say? how doth he behave himself in his presence? I have heard of thee, saies he, by the hearing of the ear, but now mine eyes see thee; wherefore I abhor my self, and repent in dust and ashes, Job 42.5, 6.
And what means the tremblings, the tears, those breakings and shakings of heart that attend the people of God, when in an eminent manner they receive the pronunciation of the forgiveness of sins at his mouth, but that the dread of the Majesty of God is in their sight mixed therewith. God must appear like himself, speak to the soul like himself, nor can the sinner when under these glorious discoveries of its Lord and Saviour, keep out the beams of his Majesty from the eyes of its understanding. I will cleanse them, saith he, from all their iniquities, whereby they have sinned against me, I will pardon all their iniquities whereby they have sinned against me, and whereby they have transgressed against me. And what then? And they shall fear and tremble for all the goodness, and for all the prosperity that I procure unto it, Jer. 33.8, 9.
Alas! there is a company of poor, light, frothy professors in the world, that carry it under that which they call the presence of God, more like to Anticks, than sober sensible Christians; yea more like to a fool of a Play, than those that have the presence of God. They would not carry it so in the presence of a King, nor yet of the Lord of their Land, were they but receivers of mercy at his hand: They carry it even in their most eminent seasons, as if the sense and sight of God, and his blessed grace to their souls in Christ, had a tendancy in it to make men wanton: But indeed it is the most humbling and heart-breaking sight in the world; it is fearful.
Object. But would you not have us rejoyce at the sight and sense of the forgiveness of our sins?
Answer. Yes, But yet I would have you, and indeed you shall, when God shall tell you that your sins are pardoned indeed, Rejoyce with trembling, Psal. 2.8. For then you have sollid and Godly joy, a joyful heart, and wet eyes, in this will stand very well together, and it will be so more or less. For if God shall come to you indeed, and visit you with the forgiveness of sins, that visit removeth the guilt, but increaseth the sense of thy filth, and the sense of this that God hath forgiven a filthy sinner, will make thee both rejoyce and tremble. O! the blessed confusion that will then cover thy face whiles thou, even thou so vile a wretch shalt stand before God to receive at his hand thy pardon, and so the first fruits of thy eternal salvation. That thou maiest remember, and be comforted, and never open thy mouth any more, because of thy shame (thy filth) when I am pacified towards thee, for all that thou hast done, saith the Lord God, Ezek. 16.63.
2. But Secondly, As the presence, so the name of God, is dreadful and fearful: wherefore his name doth rightly go under the same tittle, That thou maiest fear that glorious and fearful name, the Lord thy God, Deut. 28.58.
The name of God, what is that, but that by which he is distinguished and known from all others? Names are to distinguish by; so man is distinguished from beasts, and Angels from men; so Heaven from Earth, and Darkness from Light; especially when by the name, the nature of the thing is signified and expressed; and so it was in their original, for then names exprest the nature of the thing so named. And therefore it is that the name of God is the object of our fear, because by his name, his nature is exprest. Holy and reverend is his name, Psal. 111.9. And again, he proclaimed the name of the Lord, the Lord, the Lord, God gracious and mercifull, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, pardoning iniquity, transgression and sins, and that will by no means clear the guilty, Exod. 3.6, 7.
Also his name, I AM JAH JEHOVAH, with several others, what is by them intended, but his nature, as his Power, Wisdom, Eternity, Goodness and Omnipotency, &c. might be expressed and declared. The name of God is therefore the object of a Christians fear. David prayed to God that he would unite his heart to fear his name, Psal. 86.11. Indeed the name of God is a fearful name, and should alwaies be reverenced by his people: Yea his name is to be feared for ever and ever, and that not only in his Church, and among his Saints, but even in the world, and among the Heathen. So the Heathen shall fear the name of the Lord, and all Kings thy glory, Psal. 102.15.
God tells us that his name is dreadful, and that he is pleased to see men be afraid before his name. Yea one reason why he executeth so many judgments upon men as he doth, is that others might see, and fear his name. So shall they fear the name of the Lord from the West, and his glory from the rising of the Sun. See Mal. 4.2. Rev. 11.18. Mal. 1.4. chap. 2.5. Isa. 59.18, 19.
The name of a King, is a name of fear: And I am a great King, saith the Lord of Hosts. The name of Master is a name of fear: And if I be a Master, where is my fear, saith the Lord? Yea rightly to fear the Lord, is a sign of a gracious heart. And again, To them that fear my name, saith he, shall the Son of righteousness arise with healing in his wings; yea when Christ comes to Judge the world. He will give reward to his Servants the Prophets, and to his Saints, and to them that fear his name, small and great.
Now I say, Since the name of God, is that by which his nature is expressed, and since he naturally is so glorious and incomprehensible, his name must needs be the object of our fear, and we ought alwaies to have a reverent awe of God upon our hearts at what time soever we think of, or hear his name; but most of all, when we our selves do take his holy and fearful name into our mouths, especially in a religious manner, that is, in preaching, praying, or holy conference. I do not by thus saying intend, as if it was lawful to make mention of his name in light and vain discourses; for we ought alwaies to speak of it with reverence and godly fear, but I speak it to put Christians in mind that they should not in religious duties, shew lightness of mind, or be vain in their words when yet they are making mention of the name of the Lord, And let every one that nameth the name of our Lord Jesus Christ depart from iniquity, 2 Tim. 2.19.
Make mention then of the name of the Lord at all times with great dread of his Majesty upon your hearts, and in great soberness and truth. To do otherwise is to profane the name of the Lord, and to take his name in vain; And the Lord will not hold him guiltless that taketh his name in vain. Yea, God saith, that he will cut off the man that doth it; so jealous is he of the honour due unto his name, Exod. 20.7. Levit. 20.3.
This therefore sheweth you the dreadful state of those that lightly, vainly, lyingly, and profanely make use of the name, this fearful name of God; either by their blasphemous cursing and oaths, or by their fraudulent dealing with their neighbour; (for some men have no way to prevail with their nighbour to bow under a cheat, but by calling falsly upon the name of the Lord to be witness that the wickedness is good and honest:) but how these men will escape (when they shall be judged) devouring fire, and everlasting burnings, for their profaning and blaspheming of the name of the Lord, becomes them betimes to consider of, Jer. 14.14, 15. Ezek. 20.39. Exod. 20.7.
3. But Thirdly, As the Presence and Name of God are dreadful and fearful in the Church; so is his Worship and Service. I say, his Worship, or the works of service, to which we are by him enjoyned while we are in this world, are dreadful and fearful things. This David conceiveth, when he saith, But as for me, I will come into thy house in the multitude of thy mercies, and in thy FEAR will I worship towards thy holy Temple, Psal. 5.7.
And again, saith he, Serve the Lord with fear.
To praise God is a part of his worship. But saies Moses, Who is a God like unto thee, glorious in holiness, fearful in praises, doing wonders, Exod. 15.11
To rejoyce before him is a part of his worship: But David bids us Rejoyce with trembling, Psal. 2.8.
Yea the whole of our service to God, and every part thereof, ought to be done by us with reverence and godly fear. And therefore let us, as Paul saith again, Cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God, Hebr. 12. 2 Cor. 7.1.
That which makes the worship of God so fearful a thing, is,
1. For that it is the worship of GOD: all manner of service carries more or less dread and fear along with it, according as the quality or condition of the person is, to whom the worship and service is done. This is seen in the service of subjects to their Princes, the service of servants to their Lords, and the service of chlldren to their Parents. Divine Worship then being due to God (for it is now of Divine Worship we speak) and this God so great and dreadful in himself and Name, his Worship must therefore be a fearful thing.
2. Besides, this glorious Majesty is himself present to behold his Worshippers in their woshiping him. When two or three of you are gathered together in my Name, I am there. (That is, gathered together to worship him) I am there, saies he. And so again, he is said to walk in the midst of the seven golden Candlesticks, Rev. 1. that is, in the Churches, and that with a countenance like the Sun, with a head and hair as white as Snow; and with eyes like a flame of fire. This puts dread and fear into his service; and therefore his servants should serve him with fear.
3. Above all things, God is jealous of his worship and service. In all the ten words, he telleth us not any thing of his being a jealous God, but in the second which respecteth his worship, Exod. 20. Look to your selves therefore, both as to the matter and manner of your worship; For I the Lord your God, saies he, am a jealous God, visiting the sins of the Fathers upon the Children. This therefore doth also put dread and fear into the woship and service of God.
4. The Judgments that sometimes God hath executed upon men for their want of godly fear, while they have been in his worship and service, put fear and dread upon his holy appointments.
1. Nadab and Abihu was burned to death with fire from Heaven, because they attempted to offer false fire upon God's Altar (Levit. 10.1, 2, 3.) And the reason rendred why they were so served, was, because God will be sanctified in them that come nigh him. To sanctifie his Name, is to let him be thy dread and thy fear, and to do nothing in his worship but what is well-pleasing to him. But because these men had not grace to do this, therefore they died before the Lord.
2. Ely's Sons, for want of this fear, when they ministred in the holy worship of God, were both slain in one day by the sword of the uncircumcised Philistines: See 1 Sam. 2.
3. Vzza was smitten, and died before the Lord, for but an unadvised touching the Ark, when the men forsook it, 1 Chron. 13.9, 10.
4. Ananias and Saphira his Wife, for telling of a lye in the Church, when they were before God, were both stricken dead upon the place before them all, because they wanted the fear and dread of God's Majesty, Name and Service, when they came before him, Acts 5.
This therefore should teach us to conclude, that next to God's Nature, and Name, his Service, his instituted Worship, is the most dreadful thing under Heaven. His Name is upon his Ordinances, his eye is upon the Worshippers, and his wrath and judgment upon those that worship not in his fear. For this cause some of those at Corinth were by God himself cut off (1 Cor. 11.27, 28, 29, 30, 31, 32.) and to others he has given the back, and will again be with them no more.
This also rebuketh three sorts of people.
1. Such as regard not to worship God at all; be sure they have no reverence of his Service, nor fear of his Majesty before their eyes. Sinner, thou dost not come before the Lord to worship him; thou dost not bow before the High God; thou neither worshipest him in thy closet, nor in the Congregation of Saints. The fury of the Lord and his indignation must in short time be poured out upon thee, and upon the families that call not upon his Name, Psal. 79.6. Jer. 10.25.
2. This rebukes such as count it enough to present their body in the place where God is woshiped, not minding with what heart, or with what spirit they come thither. Some come into the worship of God to sleep there; some come thither to meet with their chapmen, and to get into the wicked fellowship of their vain companions. Some come thither to feed their lustful and adulterous eyes with the flattering beauty of their fellow-sinners. O what a sad account will these worshipers give, when they shall count for all this, and be damned for it, because they come not to worship the Lord with that fear of his Name that became them to come in, when they presented themselves before him!
3. This also rebukes those that care not so they worship, how they worship, how, where, or after what manner they worship God. Those I mean, whose fear towards God is taught by the precepts of men.
They are hypocrites; their worship also is vain, and a stink in the nostrils of God. Wherefore the Lord said, forasmuch as this people draw near me with their mouth, and honour me with their lips, but have removed their heart far from me, and their fear towards me is taught by the precepts of men. Therefore behold, I will proceed to do a marvelous work among this people, even a mavelous work, and a wonder: For the wisdom of their wise men shall perish, and the understanding of their prudent shall be hid, Isa. 29.13, 14. Mat. 15.7, 8, 9. Mark 7.6, 7.
Thus I conclude this first thing, namely, that God is called our dread and fear. I shall now come to the second thing, to wit, to the Rule and Director of our Fear.