the Fear of god, Part 6
What flows from this godly fear.
Having shewed you what godly fear flows from.
I come now I say to shew you, what proceedeth or flows from this godly fear of God, where it is seated in the heart of man. And,
First, There flows from this godly fear, a godly reverence of God. He is great, said David, and greatly to be feared, in the assembly of his Saints. God, as I have already shewed you, is the proper object of godly fear, it is his Person and Majestly that this fear alwaies causeth the eye of the soul to be upon. Behold, said David, as the eyes of Servants look unto the hand of their Masters, and as the eyes of a Maiden unto the hand of her Mistress: so our eyes wait upon the Lord our God, until he have mercy upon us, Psal. 122. verse 2.
Nothing aweth the soul that feareth God, so much as doth the glorious Majesty of God.
1. His person is above all things feared by them, I fear God, said Joseph, Gen. 42.18. That is, more than any other; I stand in awe of him, he is my dread, he is my fear, I do all mine actions as in his presence, as in his sight, I reverence his holy and glorious Majesty, doing all things as with fear and trembling before him.
2. This fear makes them have also a very great reverence of his word; for that also, I told you, was the rule of their fear, Princes, said David, persecute me without a cause, but my heart standeth in AWE (in fear) of thy word.
This grace of fear therefore, from it flows reverence of the words of God; of all laws, that man feareth the Word; and no law that is not agreeing therewith, Psal. 119.116.
3. There flows from this godly fear, tenderness of Gods glory. This fear I say will cause a man to afflict his soul, when he seeth, that by professors, dishonour is brought to the name of God, and to his word. Who would not fear thee, said Servius, O King of Nations, for to thee doth it appertain. He speaks it as being affected with that dishonour, that by the body of the Jews was continually brought to his name, his word, and waies, he also speaks it of a hearty wish that they once would be otherwise minded. The same saving in effect, hath also John in the Revelations, O who would not fear thee Lord, said he, and glorify thy name? Revel. 15.4. clearly concluding that godly fear produceth a godly tenderness of Gods glory in the world, for that appertaineth unto him: that is, it is due unto him, 'tis a debt which we owe unto him. Give unto the Lord, said David, the glory due unto his Name. Now if there be begotten in the heart of the godly, by this grace of fear, a godly tenderness of the glory of God, then it follows of consequence, that where they that have this fear of God, do see his glory diminished by the wickedness of the children of men, there they are grieved, and deeply distressed. Rivers of waters, said David, run down mine eyes, because they keep not thy Law, Psal. 119.136. Let me give you for this these following instances.
1. How was David provoked when Goliah defied the God of Israel, 1 Sam. 17.23, 29, 45, 46.
2. Also when others reproached God, he tells us that that reproach was even as a Sword in his bones, Psal. 42.10.
3. How was Hezekiah afflicted when Rabshakah railed upon his God, Isa. 37.
4. David also for the love that he had to the glory of Gods word, ran the hazzard and reproach of all the mighty people, Psal. 119.151. Psal. 89.50.
5. How tender of the glory of God was Ely, Daniel, and the three Children in their day.
1. Ely died with fear and trembling of heart when he heard that the Ark of God was taken, 1 Sam. 4.13, 14, 15, 16, 17, 18.
2. Daniel ran the danger of the Lions mouths for the tender love that he had to the word and worship of God, Dan. 6.10.16.
3. The three children ran the hazzard of a burning fiery Furnace rather than they would dare to dishonour the way of their God, Dan. 3.13, 16, 20.
This therefore is one of the fruits of this godly fear, to wit, a reverence of his name, and tenderness of his glory.
Secondly, There flows from this godly fear, watchfulness: As it is said of Solomons Servants, they watched about his bed because of fear in the night: So it may be said of them that have this godly fear: It makes them a watchful people.
1. It makes them watch their hearts, and take heed to keep them with all diligence lest they should, by one, or another of its sleights, lead them to do that which in it self is wicked, Prov. 4.23. Heb. 12.15.
2. It makes them watch, lest some temptation from Hell should enter into their heart duplicate page duplicate page to the destroying of them, 1 Pet. 5.8.
3. It makes them watch their mouths, and keep them also, at sometimes, as with a bitt and bridle, that they offend not with their tongue, knowing that the tongue is apt, being an evil member, soon to catch the fire of hell, to the defiling of the whole body, Jam. 3.2, 3, 4, 5, 6, 7.
4. It makes them watch over their ways, look well to their goings, and to make strait steps for their feet, Psal. 39.1. Heb. 12.13.
Thus this godly fear puts the soul upon its watch, lest from the heart within, or from the Devil without, or from the world, or some other temptation, something should surprize, and overtake the child of God to defile him, or to cause him to defile the waies of God, and so offend the Saints, open the mouths of men, and cause the enemy to speak reproachfully of religion.
Thirdly, There flows from this FEAR, a holy provocation to a reverential converse with Saints in their religious and godly assemblies, for their further progress in the faith and way of holiness. Then they that feared the Lord spake often one to another. Spake, that is of God, and his holy and glorious name, kingdom, and works, for their mutual edification. a book of remembrance was written before him for them that feared the Lord, and that thought upon his name, Mal. 3.16.
The fear of the Lord in the heart, provoketh to this in all its acts, not only of necessity, but of nature; It is the natural effect of this godly fear, to exercise the Church in the contemplation of God, together, and apart. All fear, good and bad, hath a natural propenseness in it to incline the heart to contemplate upon the object of fear, and though a man should labour to take off his thoughts from the object of his fear; whether that object was Men, Hell, Devils, &c. yet do what he could, the next time his fear had any act in it, it would return again to its object.
And so it is with godly fear, that will make a make a man speak of, and think upon the name of God reverentially, Psal 89 7. Yea and exercise himself in the holy thoughts of him in such sort that his soul shall be sanctified, and seasoned with such Meditations.
Indeed holy thoughts of God, such, as you see this fear doth exercise the heart withal, prepare the heart to, and for God. This fear therefore it is that David prayed for, for the people, when he said, O Lord God of Abraham, Isaac and Israel our Fathers, keep this for ever in the imagination of the thoughts of the heart of thy people and prepare their heart unto thee, 1 Chron. 29.18.
Fourthly, There flows from this Fear of God, great reverence of his Majesty, in and under the use and enjoyment of God's holy Ordinances. His Ordinances are his Courts, and Palaces, his Walks and Places where he giveth his presence to those that wait upon him in them, in the fear of his name. And this is the meaning of that of the Apostle. Then had the Churches rest, throughout all Judah, and Galilee, and Samaria and were edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied, Act. 9.31.
And walking] that word, intendeth their use of the ordinances of God. They walked in all the Commandments and Ordinances of the Lord blameless.] This in Old Testament Language is called, treading Gods Courts, and walking in his Paths. This saith the Text, they did here, in the fear of God. That is in a great reverence of that God whose Ordinances they were. You shall keep my Sabbaths, and reverence my Sanctuary I am the Lord, Levit. 19.30. Chap. 26.2.
It is one thing to be conversant in Gods ordinances, and another to be conversant in them, with a due reverence of the Majesty, and name of that God whose Ordinances they are: it is common for men to do the first, but none can do the last without this fear. In thy fear, said David, will I worship, Psal. 5.7. It is this fear of God, therefore from whence doth flow that great reverence that his Saints have in them, of his Majesty, in, and under the use and injoyment of Gods holy ordinances: and consequently, that makes our service in the performance of them acceptable to God through Christ. Heb. 12. last.
For God expects that we serve him with fear and trembling, and it is odious among men, for a man in the presence, or about the service of his Prince, to behave himself lightly, and without due reverence of that Majesty, in whose presence, and about whose business he is: And if so, how can their service to God have any thing like acceptation from the hand of God, that is done, not in, but without the fear of God? this service must needs be an abomination to him, and these servers must come off with rebuke.
Fifthly. There flows from this godly fear of God, Selfdenial. That is an holy abstaining from those things that are either unlawful, or inexpedient; According to that of Nehemiah. The former governours that had been before me, were chargeable unto the people, and had taken of them Bread and Wine, besides forty Shekels of Silver, yea even their Servants bear rule over the people: but so did not I, because of the fear of God, Nehe. 5.15. Here now was Selfdenial, he would not do as they did that went before him neither himself, nor should his Servants; but what what was it that put him upon these acts of Self-denial? The answer is, The fear of God: But so did not I, because of the fear of God.
Now whether by the fear of God, in this place, be meant his word, or the grace of fear in his heart, may perhaps be a Scruple to some, but in my judgment the next must have respect to the latter, to wit, to the grace of fear, for without that be indeed in the heart, the word will not produce that good selfdenial in us, that here you find this good man to live in the daily exercise of.
The fear of God therefore, that was the cause of his Self-denial, was this grace of fear in his heart. This made him to be, as was said before, tender of the honour of God, and of the Salvation of his brother: yea so tender that rather then he would give an occasion to the weak to stumble, or be offended, he would even deny himself of that, which others never sticked to do. Paul also through the sanctifying operations of this fear of God in his heart, did deny himself even of Lawful things, for the profit and Commodity of his Brother. I will not eat flesh while the World standeth, least I make my Brother to offend. That is, if his eating of it would make his Brother to offend, 1 Cor. 8.13.
Men that have not this fear of God in them, will not, cannot deny themselves, (of love to God, and the good of the weak, who are subject to stumble at indifferent things) but where this grace of fear is, there follows Selfdenial; there men are tender of offending; and count, that it far better becoms their profession to be of a Self denying, condesending conversation, and temper, them to stand sturdily to their own liberty in things inexpedient who even is offended thereat.
This grace of fear therefore is a very excellent thing, because it yieldeth such excellent fruit as this. For this Self-denial, of how little esteem soever it be with some, yet the want of it, (if the words of Christ be true, as they are) takes quite away from even a professor, the very name of a disciple. Mat. 10.37, 38. Luke 14 ver. 26, 27.33.
They, saies Nehemiah, Lorded it over the Brethren. but so did not I. They took Bread and Wine, and forty Shekles of Silver of them, but so did not I yea even their Servants bare rule over the people, but so did not I because of the fear of God.
Sixthly, There flows from this godly fear of God, singleness of heart, Col. 3, 2. Singleness of heart both to God and man; singlenes of heart; that is it which in an other place is called, sincerity, and godly simplicity, and it is this, when a man doth a thing simply for the sake of him or of the Law, that commands it, without respect to this by end, or that desire of praise or of vain-glory from others. I say when our obedience to God is done by us simply, or alone for Gods sake, for his words sake without any regard to this or that by-end or reserve, not with eye service, as men pleasers, but with singleness of heart, fearing God.
A man is more subject to nothing, then to swerve from singleness of heart in his service to God, and obedience to his Will.
How doth the Lord charge the Children of Israel, and all their obedience, and that for seventy years together, with the want of singleness of heart towards him, when ye fasted, and mourned in the fift and seventh month, even those seventy years, did ye at all fast to me, even to me. And when ye did eat, and when ye did drink, did you not eat for your selves, and drink for your selves, Zech 7.5, 6.
They wanted this singleness of heart, in their fasting, & in their eating, in their mourning, and in their drinking, they had double hearts in what they did. They did not as the Apostle bids, whether they eat or drink or what ever they did, do all to the glory of God. And the reason of their want of this thing, was, they wanted this fear of God; for that, as the Apostle here saith, effecteth singleness of heart to God, and makes a man, as John said of Gains, do faithfully what ever he doth, 3 John 5. And the reason is, as hath bin already urged, for that Grace of fear of God retaineth, and keepeth upon the heart a reverent, and awful sense of the Dread Majesty, and All-seeing eye of God, also a due consideration of the day of account before him; it likewise maketh his service sweet and pleasing, and fortifies the soul against all discouragements; by this means, I say, the soul in its service to God or man, is not so soon captivated, as where there is not this fear, but through and by it, its service is accepted, being single, sincere, simple and faithful; when others, with what they do are cast into Hell for their hypocrisie, for they mix not what they do with Godly fear.
Singleness of heart in the service of God, is of such absolute necessity, that without it, as I have hinted, nothing can be accepted, because where that is wanting, there wanteth love to God, and to that which is true holiness in deed. Twas this singleness of heart that made Nathaniel so honorable in the eyes of Jesus Christ. Behold, said he, an Israelite indeed, in whom there is no Guile, John 1. And twas the want of it that made him so much abhor the Pharisees. They wanted sincerity, simplicity and godly sincerity in their souls, and so became an abhorrence in his esteem. Now I say this golden Grace [singleness of heart] it flows from this godly fear of God.
Seventhly, There flows from this godly fear of God, compassion and bowels, to those of the Saints that are in necessity and distress. This is manifest in good Obadiah. It is said of him. That he took an hundred of the Lords Prophets and hid them by fifty in a Cave, and fed them with Bread and Water in the daies when Jezebel that Tyrant sought their lives to distroy them, 1 King. 18.3, 4. But what was it that moved so upon his heart as to cause him to do this thing? why, it was this blessed grace of the fear of God.
Now Obadiah, saith the text, Feared the Lord greatly, for so it was, when Jezebel cut off the Prophets of the Lord that Obadiah took an hundred Prophets and hid them by fifty in a Cave and fed them with Bread and Water. This was charity to the distressed, even to the distressed for the Lords sake.
Had not Obadiah served the Lord, yea, had he not greatly feared him, he would not have been able to do this thing especially as the case then stood with him, and also with the Church at that time; for then Jezebel sought to stay all that indeed feared the Lord; yea, and the persecution prevailed so much at that time, that even Elijah himself thought that she had killed all but him. But now, even now, the fear of God in this good mans heart, put forth it self into acts of mercy though attended with so eminent danger.
Se here therefore that the fear of God will put forth it self (in the heart where God hath put it) even to shew kindness, and to have co have compassion upon the distressed Servants of God, even under Jezebels Nose; for Obadiah dwelt in Ahabs hose, and Jezebel was Ahabs Wife, and an horrible persecutor, as was said before: yet Obadiah will shew mercy to the poor, because he feared God, yea he will venture, her displeasure, his place, and neck, and all, but he will be merciful to his Brethren in distress. Cornelius also being a man possessed with this fear of God, became a very free-hearted, and open-handed man to the poor. He feared God, and gave much Alms to the people. Indeed this fear, this godly fear of God, it is an universal grace; it will stir up the soul unto all good duties. It is a fruitful grace, from it, where it is, floweth abundance of excellent virtues, nor without it can there be any thing good, or done well that is done, But,
Eightly. There flows from this fear of God, hearty, fervent and constant prayer. This also is seen in Cornelius, that devout man. He feared God; and what then? why, he gave much Alms to the people, and prayed to God alwaies, Act. 10.1, 2.
Did I say that hearty, fervent, and constant prayer flowed from this fear of God? I will add, that if the whole duty and the continuation of it, be not managed with this fear of God, it profiteth nothing at all. It is said of our Lord Jesus Christ himself, He was heard in that he feared. He prayed then because he feared, because he feared God, and therefore was his prayer accepted of him even because he feared. He was heard in that he feared, Heb. 5.7.
This Godly fear is so essential to right prayer, and right prayer is such an inseperable effect and fruit of this fear, that thou must have both or none, he that prayeth not, feareth not God, yet he that prayeth not fervently, and frequently feareth him not; and so he that feareth him not cannot pray; for if prayer be the effect of this fear of God, then without this fear, prayer, fervent prayer ceaseth. How can they pray or make conscience of the duty that fear not God? O prayerless man, thou fearest not God! Thou wouldest not live so like a Swine or a Dog in the world as thou dost if thou fearedst the Lord.
Ninthly. There floweth from this fear of God, a readiness, or willingness, at Gods Call, to give up our best injoyments to his dispose. This is evident in Abraham, who at Gods call, without delay, rose early in the morning to offer up his only and well-beloved Isaac a burnt offering in the place where God should appoint him.
It was a rare thing that Abraham did, and had he not had this rare grace, this fear of God, he would not, he could not have done, to Gods liking, SO wonderful a thing. 'Tis true, the Holy Ghost also makes this service of Abraham to be the fruit of his faith, By faith Abraham offered up Isaac, and he that had the promises offered up his only Son, (Heb. 11. Jam. 2.) Ay, and without doubt, love unto God, in Abraham, was not wanting in this his service, nor was this grace of fear; nay, in the story where it is recorded. There it is chiefly accounted for the fruit of his godly fear, and that by an Angel from Heaven. And the Angel called out of Heaven, and said Abraham, Abraham. And he said, here am I. And he said, lay not thine hand upon the Lad, neither do thou any thing unto him, for now I know that thou fearest God seeing thou hast not withheld thy Son, thine only Son from me, Gen. 22.11, 12.
Now I know it, NOW, now thou hast offered up thine only Isaac, thine All, at the bidding of thy God. Now I know it. The fear of God is not presently discerned in the heart and life of a man. Abraham had long before this, done many a holy duty, and shewed much willingness of heart to observe and do the Will of God; yet you find not, as I remember, that he had this testimony from Heaven that he feared God till now: but now he has it, now he has it from Heaven. Now I know that thou fearest God. Many duties may be done (though I do not say that Abraham did them) without the fear of God; but when a man shall not stick at, or withhold his darling from God, when called upon by God to offer in up unto him, that declareth, yea, and gives conviction to Angels, that NOW he feareth God.
Tenthly. There floweth from this godly fear, humility of mind. This is evident, because, when the Apostle cautions the Romans against the venom of Spiritual Pride, he directs them to the exercise of this blessed grace of fear as its antidote. Be not high minded, saith he, but fear, Rom. 11.20. Pride, Spiritual Pride, which is here set forth by the word, high minded, is a sin of a very high and damnable nature, it was the sin of the fallen Angels, and is that which causeth men to fall into the same condemnation, Left being puffed up with Pride, he fall into the condemnation of the Devil. Pride, I say, it damns a Professor with the damnation of Devils, with the damnation of Hell, and therefore it is a deadly, deadly sin. Now against this deadly sin, is set the Grace of humility, that comely garment, for so the Apostle calls it saying, be clothed with humility. But the question is now, how we should attain to, and live in the exercise of this Blessed and comly grace? to which the Apostle answers, FEAR: be afraid with godly fear; and thence will flow humility. Be not high minded but fear. That is fear, or be continually afraid and jealous of your selves, and of your own naughty hearts, also fear least at some time or other the Devil your adversary should have advantage of you. FEAR, lest by forgeting what you are by nature; you also forget the need that you have of continual pardon, support, and supplies from the Spirit of Grace, and so grow proud of your own abilities or of what you have received of God, and fall into the condemnation of the Devil. FEAR, and that will make you little in your own eyes, keep you humble, put you upon crying to God for protection, and upon lying at his foot for mercy; that will also make you have low thoughts of your own parts, your own doings, and cause you to prefer your Brother before your self, and so you will walk in humiliation, and be continually under the teachings of God, and under his conduct in your way. The humble God will teach. The meek will he guide in judgment, the meek will he teach his way.
From this grace of fear then, flows this excellent and comly thing humility yea, it also is maintained by this fear. FEAR takes off a man from trusting to himself, it puts a man upon trying of all things, it puts a man upon desiring counsel and help from Heaven, it makes a man ready, and willing to hear instruction and makes a man walk lowly, softly, and so securely in the way.
Eleventhly, There flows from this grace of fear, Hope in the mercy of God. The Lord taketh pleasure in them that fear him, in them than hope in his mercy, (Psal. 147.11.) The latter part of the Text is an explanation of the former: as if the Psalmist had said, They be the men that fear the Lord, even they that hope in his mercy; for true fear produceth hope in Gods mercy. And it is further manifest thus. Fear, true fear of God inclineth the heart to a serious enquiry after that way of salvation with God himself hath prescribed; now the way that God hath appointed, by the which the sinner is to obtain the salvation of his soul, is his mercy, as so and so set forth in the word (and godly fear hath special regard to the word.)
To this way therefore the sinner With this godly fear submits his soul, rouls himself upon it, and so is delivered from that death into which others for want of this fear of God, do headlong fall.
It is, as I also hinted before, the nature of godly fear to be very much putting the soul upon the enquiry which is, and which is not the thing approved of God, and accordingly to imbrace it, or shun it. Now I say, this fear having put the soul upon a strict and serious enquiry after the way of Salvation, at lest it finds it to be by the mercy of God in Christ, therefore this fear putteth the soul upon hoping also in him for eternal life, and blessedness; by which hope he doth, not only secure soul, but become a porson of Gods delight. The Lord takes pleasure in them that fear him, in them that hope in his mercy.
Besides, This godly fear, carrieth in it Self-evidence that the state of the sinner is happy because possessed with this happy grace. Therefore, as John saith We know we are passed from death to life, because we love the Brethren 1 John 3.14. So here The Lord takes pleasure in them that fear him, in them that hope in his mercy. If I fear God, and if my fearing of him is a thing in which he taketh such pleasure, then may I boldly venture to roll my self eternal life into the Bosom of his mercy, which is Christ.
Thus fear also produceth hope; if therefore, poor sinner, thou knowest thy self to be one that is possessed with this fear of God, suffer thy self to be perswaded therefore to hope in the mercy of God for salvation, for the Lord takes pleasure in thee. And it delights him to see thee hope in his mercy.
Twelfthly, There floweth from this godly fear of God, An honest and conscientious use of all those means which God hath ordained, that we should be conversant in for our attaining salvation. Faith and hope in Gods mercy is that which secureth our justification and hope, and as you have heard they do flow from this fear. But now, besides faith and hope, there is a course of life in those things in which God hath ordained us to have our conversation, without which there is no eternal life. You have your fruit unto holiness, and the end everlasting life, and again without holiness no man shall see the Lord Not that faith and hope are deficient, if they be right, but they are both of them counterfeit when not attended with a reverent use of all the means: upon the reverent use of which the soul is put, by this grace of fear. Wherefore beloved, said Paul, as you have alwaies obeyed, not as in my presence only, but now much more in mine absence, work out your own salvation with fear and trembling, Rom. 6.22. Heb. 12.14. Philip. 2.12.
There is a Faith and Hope of mercy, that may deceive a man (Though the faith of Gods elect, and the hope that purifies the heart never will) because they are alone, and not attended with those companions that accompany salvation, (Heb. 6.3, 4, 5, 7, 8.) but now this godly fear carries in its bowels, not only a moving of the soul to faith and hope in Gods mercy, but an earnest provocation to the holy and reverent use of all the means that God has ordained for a man to have his conversation in, in order to his eternal salvation.
Work out your salvation with fear. Not that work is meritorious, or such that can purchase eternal life, for eternal life is obtained by hope in Gods mercy, but this hope if it be right, is attended with this godly fear, which fear putteth the soul upon a diligent use of all those means that may tend to the strengthening of hope, and so to the makeing of us holy in all manner of conversation, that we may be meet to be partakers of the inheritance of the Saints in light. For hope purifieth the heart, if fear of God shall be its companion, and so maketh a man a vessel of mercy prepared unto glory. Paul bids Timothy to fly pride, covetousness, doteing about questions, and the like, and to follow after righteousness, godliness, faith, Love, patience, to fight the good fight of faith, and to lay hold of eternal life, 1 Tim. 6.
So Peter bids that we Add to our faith, vertue; and to vertue knowledge; and to knowledge temperance; and to temperance patience, to patience, godliness; to Godliness, brotherly-kindness; and to brotherly kindness charity: Adding, For if these things be in you and abound, they make you that ye shall neither be barren, nor unfruitful in the knowledg of our Lord Jesus Christ—Wherefore the rather Brethren give deligence to make your calling and election sure, for if you do these things ye shall never fall. For so an entrance s…all be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ, 2 Pet. 1.5, 6, 7, 8, 9 10, 11.
The sum of all which, is, that which was mentioned before, to wit, to work out our own salvation with fear and trembling. For none of these things can be conscientiously done but by and with the help of this blessed grace of fear.
Thirteenthly, There flows from this fear this godly fear, A great delight in the holy commands of God, that is, a delight to be conformable unto them. Blessed is the man that feareth the Lord, that greatly delighteth in his commandments, Psal. 112.1. This confirmeth that which was said before, to wit, that this fear provoketh to a holy and reverent use of the means; for that cannot be, when there is not an holy, yea a great delight in the commandments Wherefore this fear maketh the sinner to abhor that which is sin, because that is contrary to the object of his delight. A man cannot delight himself at the same time in things directly opposite one to another, as sin, and the holy commandment is; therefore Christ saith of the servant he cannot love God and Mammon, he cannot serve God and Mammon. If he cleaves to the one, he must hate and dispise the other, there cannot at the same time be service to both, because that themselves are at enmity one with the other. So is sin, and the commandment. Therefore if a man delighteth himself in the commandment, he hateth that which is opposite which is sin: how much more when he greatly delighteth in the commandment?
Now this holy fear of God, it taketh the heart and affections from sin and setteth them upon the holy Commandment. Therefore such a man is rightly esteemed blessed. For no profession makes a man blessed, but that which is accompanied with an alienation of the heart from sin, nor doth any thing do that, when this holy fear is wanting. It is from this fear then, that love to, and delight in the holy commandment floweth, and so by that the sinner is kept from those fals and dangers of miscarying that other professors are so subject to: He greatly delights in the Commandment.
Lastly, There floweth from this fear of God, enlargement of heart. Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged. Isa 60.5. Thine heart shall fear, and be enlarged, enlarged to God-ward, enlarged to his waies, enlarged to his holy People, enlarge in love after the salvation of others. Indeed when this fear of God is wanting, though the profession be never so famous, the heart is shut up, and straitned, and nothing is done in that princely free spirit, which is called the spirit of the fear of the Lord (Psal. 51.12. Isa. 11.2.) But with grudging, legally, or with desire of vain glory; This enlargedness of heart is wanting, for that flows from this fear of the Lord.
Thus have I shewed you both what this fear of God is, what it flows from, and also what doth flow from it. I come now to shew you some of the priviledges of those that thus do fear the Lord.