The Christian Temper, Discourse 4
Of Godly Fear.
PSAL. 112.1.
Bleſſed is the Man that feareth the Lord.
FEar is a reverend reſpect, which the higheſt and beſt of Creatures owe unto God their Soveraign Lord. foreign quaſi foreign, ſay ſome: as ſome would have the Latine word Deus, God, to come from the Greek, foreign, Fear. Jacob calleth God the fear of his Father Iſaac, Gen. 31.53. The Seraphims are ſaid to cover their faces, ſtanding about his Throne, Iſa. 6.2. They cannot but adore and reverence Divine Majeſty. They fear to behave themſelves any way unſeemly in ſuch a preſence. Jude ver. 9. Even Michael the Archangel, when contending with the Devil, he diſputed about the body of Moſes, durſt not bring againſt him a railing accuſation. The Lord is the dreadful God. He it is that ought to be feared, Pſal. 76.11. Unto him doth it appertain, Jer. 10.7.
This is certainly the Creatures duty: yea, ſo great a duty, that it is oft put for the whole worſhip of God, Pſal. 34.11. Deut. 6.13. And 10.20. [Thou ſhalt fear the Lord thy God,] which we read thus, Mat. 4.10. Thou ſhalt worſhip the Lord thy God. And the Greek word foreign is uſed for Fear or Reverence, and for Piety and Religion too. And as we are required to ſerve the Lord in fear, Pſal. 2.11. Deut. 6.13. So we cannot ſerve him acceptably without it. Heb. 12.28. Let us have Grace, whereby we may ſerve God acceptably, with Reverence and godly Fear.
And as it is a great duty, ſo it is our ſafety and ſecurity. In the Fear of the Lord is ſtrong confidence. The more we fear God, the leſs we need to fear Creatures, Men, or Devils. The Fear of the Lord is a fountain of life, to depart from the ſnares of death. The Fear of the Lord is a treaſure. And he that hath it ſhall abide ſatisfied. He ſhall not be viſited with evil. There is no want to them that fear him. And no evil ſhall befal them. Surely it ſhall be well with them that fear God. Bleſſed is the Man that feareth the Lord.
This Fear is oft put for the whole condition of the Covenant, in the Old Teſtament, as the word Faith is oft uſed in the New.
But before I come to the trial of our Fear, there is an Objection or two to be removed.
Object. 1. Is it not Man's greateſt and higheſt duty to love God? and can we both love and fear him? Does not the Apoſtle John ſay, (1 Joh. 4.18.) There is no fear in love, but perfect love caſteth out fear?
Anſw. (1.) It muſt be noted, that we are oft expreſsly required in the Word, both to love and fear the Lord; therefore certainly they are not oppoſites. That one Text is ſufficient to prove that they well agree, Deut. 10.12. And now Iſrael, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him. Yea, take this along with you, if we do not love God above all, and fear him above all, he is not our God. Iſa. 8.13. Sanctify the Lord of Hoſts himſelf, and let him be your fear, and let him be your dread.
(2.) That Text of the Apoſtle John many underſtand of the love of God to us, Calvin. Heming. Danae.apprehended by us, expelling fear, that is fear of the day of judgment, of condemnation. As he had ſaid in the verſe foregoing, (verſ. 17.) foreign, In this love is, or hath been perfected with us, that we may have boldneſs in the day of Judgment. If it be objected, that the faithful are not yet without all fear in this reſpect: It is anſwered, Metus verè pellitur; quia fidei locum cedit, &c. Fear may be ſaid to be caſt out, becauſe it is giving ground to Faith. And though it may diſquiet, it does not confound us. It is not prevalent, as before. Here conſult Rom. 8.15.
(3.) Yet I confeſs, I am not ſo well ſatisfied with that ſenſe which ſeems to be forced, and does not ſo well agree with what follows, [He that feareth, is not made perfect in love.] Therefore underſtanding the Apoſtle to ſpeak of our love, (as other good Expoſitors take the words, and ſeems to be the plain ſenſe) yet we are to diſtinguiſh of love, and alſo of fear.
Love may be ſaid to be perfect, either for kinds, or for degrees. It may be called pefect love, Beza. Danae. Eſti Piſcat.when it is true and ſincere, and not only when it is conſummate.
Again, Fear is manifold, and of divers kinds.
1. There is a Natural fear, which is a paſſion of the ſoul implanted by God, whereby we naturally abhor and flee from what is deſtructive, or grievous and hurtful to our natures. This in it ſelf is neither good nor evil in a moral ſenſe. It is not morally good, for it is alſo found in Brutes, in irrational Creatures, that are not capable of moral goodneſs. Neither is it morally evil. For God is the Author of it, as of our Natures; but he is not the Author of Sin or moral evil. Even Jeſus Chriſt himſelf taking Mans Nature on him, was not made without fear, Mar. 14.33. Heb. 5.7. But this pure natural fear is good Phyſically, it is greatly uſeful, and very neceſſary for the Creatures preſervation. It is a guard to our lives, a means to keep us off from rocks of danger. Which is the ground of the Latine Proverb, Timidi Mater non flet.
2. There is a Carnal fear. Fear out of its wits. The exceſs of natural fear. Such a fear as we read of, Prov. 29.25. The fear of Man bringeth a ſnare, which is there oppoſed to truſt in the Lord. An undue, or exceſſive fear of Creatures or outward evils. A fearing where no fear is, a fearing without juſt ground; or a fearing Creatures more than they are to be feared, a fearing without due bounds. We may fear Men as the rod of God's anger, but we muſt fear God more. He holds the rod in his hand, and it is not to be feared but with reſpect to him that holds it, that hath the command and diſpoſe of it, Mat. 10.28. Though Chriſt, as he was Man, had a natural reluctancy to ſuffering, yet he had no baſe carnal fear upon him. Joh. 19.11. To Pilate boaſting of his power, [Knoweſt thou not that I have power to crucify thee, &c.] He anſwereth [Thou couldſt have no power at all againſt me, except it were given thee from above.] Carnal fear is not from meer nature, but from the corruption of nature, and is ſinful in it ſelf, attributing too much to Creatures, and detracting, derogating from the power, dominion, and overruling providence of God; and is further a cauſe of much ſin, as we may ſee in Peter, when through this Fear he denied his Lord and Maſter. It is a great impediment to Grace, an hindrance of Duty, it quite unbingeth and ſadly diſtracteth the Mind and Spirit where it prevails.
3. There is a ſervile or ſlaviſh Fear. Timor poenae, non culpae. A fear of puniſhment only, not of offending; or a fear to offend, only with reſpect to the puniſhment. This is the property of Slaves. It's true, the wrath and ſword of the Civil Magiſtrate is to be feared, Rom. 13.4. Then much more are we to fear the Wrath of God, his Judgments. As Pſal. 119.120. My fleſh trembleth for fear of thee, I am afraid of thy Judgments. But this is far ſhort of the duty of Fear that we owe to God. He is not only to be feared in this reſpect. Nay, this Fear is no further good than it leads unto, and helps forward an holy, filial Fear of God. As the Needle draws the Thread after it (as Auſtine has the compariſon.) But as a Natural fear agrees to all Men, a meer ſervile fear is proper to wicked Men. And yet we cannot blame them for fearing ſuch an angry Judge and incenſed Majeſty, or trembling at ſuch puniſhment as Hell-torments: but that their fear of God is ſeparated from all true love to God, and that notwithſtanding their fear of puniſhment they have ſtill a love to their ſins, that it is a torment to them to think of being reſtrained from them. Without doubt, the wicked and impenitent are bound to believe God's threatnings denounced againſt ſuch in his holy Word, and ſo to conclude themſelves at preſent in a miſerable ſtate, ſubject to God's wrath and curſe, and final condemnation, that if they die in their preſent ſtate, they are ſure to be damned. And certainly, they that are bound to believe and conclude thus of themſelves, ought thereupon to be moved with fear. Can there be any greater fool-hardineſs than this, for any to ſee Hell before them, to ſee themſelves ready to drop into that Lake that burneth with fire and brimſtone for ever, and yet not fear and tremble? only indeed ſuch are not to deſpair, to conclude there is no hope. There is hope yet upon condition, and ſuppoſition, that if they repent and turn, they ſhall live, they ſhall not die.
4. There is a penal Fear, not only a fear of puniſhment, but a fear inflicted as a puniſhment. Terror, and conſternation of mind is threatned as a puniſhment, Lev. 26.16. I alſo will do this unto you, I will even appoint over you terrour. And v. 36. and if Men ſin ſin wilfully after they had received the knowledg of the truth, there remains nothing for them, but a certain fearful looking for of judgment, and fiery indignation, which ſhall devour the adverſaries, Heb. 10.27. This penal fear in its full ſtrength and perfection is upon the Devils, and the Spirits of diſobedient ones in Priſon with them. They cannot but tremble, Jam. 2.19. Horrour hath taken full and faſt hold of them, which they can no more any ways ſhake off. This is one part of the puniſhment and miſery of the Damned, that they can never think of God, and of his Wrath, without Horrour: and while they lie under the fierceneſs of his Wrath, while they feel the weight and heat of it, while they are ſcorching in the flames of his Wrath, how is it poſſible to put off ſuch thoughts?
5. There is alſo a gracious, holy, filial Fear. A Godly Fear, and a Fear proper to the Godly. Which is not only a fear of God as a Judg, but as a Father; not only a fear of Puniſhment, but of the Offence, a fear proceeding from Love. An humble and reverent reſpect to his Preſence, Majeſty, and Excellency; a careful ſhunning of what we know to be diſpleaſing to him; not only in regard of his Greatneſs, Power, Holineſs, Juſtice, but alſo in regard of his Goodneſs and Mercy, Pſal. 136.4. Hoſ. 3.5. There is a Natural Fear, (as we have heard:) but this is a Spiritual Fear. A Grace, a choice fruit of the Sanctifying Spirit, who is therefore called the Spirit of Fear, Iſa. 11.2. There is a Sinful Fear, which is forbidden (as the Fear of Man, &c.) but this is a great Duty commanded. A ſpecial means to keep from ſin, Exod. 20.20. There is a Servile Fear: but this is a Fear of Sons, not of Slaves; it well agrees with the Spirit of Adoption. There is a Penal Fear: but this is no Puniſhment, but a ſpecial Bleſſing; a rare and excellent gift of God. As that is a precious Promiſe, Jer. 32.40. I will put my Fear in their hearts.
Now I ſhall apply theſe things to the Text objected, in theſe following Concluſions.
1. It is not to be expected that the higheſt degree of love found in any Saint upon Earth, ſhould quite expel and caſt out all natural Fear. Chriſt's Love was abſolutely perfect; yet was he not without a natural fear of Death; only that natural paſſion was in a perfect ſubjection to his Reaſon, and Will (the higher powers of his Soul) and theſe in perfect ſubjection to the will of God his Father. Note, it is the work of Grace here, not to extirpate natural Paſſions, but to rule and govern them. And the Self-denial, Faith, Love, Patience, Conſtancy of the Saints, would not be tried by their ſufferings, if theſe were things that they had no fear of, no natural reluctancy unto.
2. So far as the love of God prevails, ſo far carnal fear is expelled. And ſome very learned Men think, Quem timorem intelligi praeſtat, niſi negation is auctorem? quam dilectionem perfectam adfirmat, niſi fugatricem timoris & animatricem confeſſionis? Tertull. adverſ. Gnostic.the Apoſtle John ſpeaketh of this kind of fear. So Grotius and Dr. Hammond. As the Fearful, that are joyned with the Ʋnbelieving, Rev. 21.8. may well be underſtood of ſuch, as are overpowr…d with carnal fear. Such as are poſſeſſed with that ſpirit of fear, 2 Tim. 1.7. of ſuch a baſe, cowardly, timerous ſpirit, that they dare not own the truth, and ways of God, when any danger may attend it. Much might be ſaid for this expoſition. It cannot well be denied, but carnal fear is a tormenting thing. But ſuch is the power of holy love, that it will raiſe the Soul ordinarily above ſuch fear. It will endue a Chriſtian with a ſpirit of fortitude, to bear the greateſt torments Men can inflict; as was ſeen in the Martyrs. But as love in the Saints is not abſolutely perfect here; ſo neither are they wholly freed here from carnal fear: nor are they wholly under the power of it. It riſeth ſometimes, and puts them into great diſorder, and confuſion for a time, but it is quelled, and ſuppreſſed again.
3. As the love of God gets ground in the heart, ſervile fear is giving place. The more vigorous and lively our love to God is, the clearer evidence we have of his love to us, that ordinarily we ſhall be more freed from that tormenting fear, of being under his wrath. And while we act from love, it is certain, we are not only or chiefly irrepelled by fear. If love to God, and his ſervice be the chief moving principle, then fear of puniſhment is not the chief. And further, the more we love God, the more unwilling we ſhall be to entertain hard, and black thoughts of him. The more we love him, the more lovely he appears to us. And while our hearts are united, and cleave to him in love, we are ſecured from that fear, which drives Souls from him.
4. A true filial Fear of God is ſo far from being contrary to, that it is a good evidence of love to God. As on the contrary, if we do not ſtand in awe of him, if we care not to offend, and diſpleaſe him, it is an argument that we do not love him. True love to God will make us tender of his Honour, and moſt ſollicitous to keep in his Favour. (Res eſt ſolliciti plena timoris amor.) Thus if we have the Love of God in us, we ſhall fear, and ſhun what we know to be diſpleaſing, and a diſhonour to him. And when we fear ſin, more than puniſhment, it argues, that we love God above our ſelves; that his Honour is dearer to us, than our own eaſe, or intereſt.
Yet all fear of puniſhment is not contrary to the love of God, nor will prove one of a ſlaviſh ſpirit. A Child of God is to fear diſinheriting, and an everlaſting ſeparation from God, upon ſuppoſition of apoſtacy, and falling off from God. And this fear of Hell and Condemnation upon ſuppoſition if he ſhould fall away, is a means to keep him in the love of God. Such a fear is no enemy to Grace, but very much befriends it, is a preſervative of Grace.
So likewiſe a Child of God may, and ought to fear Divine chaſtiſements. And ſuch a fear Faith will work. As a ſound Faith gives credit to the whole Word of God, to Threatnings, as well as Promiſes. And ſee concerning this, Pſal. 89.30, 31, 32. with a multitude of other texts. And ſuch a fear tendeth to promote Holineſs, and ſpiritual Watchfulneſs. And we have need to make uſe of all means and Arguments, that the Lord hath given, and thought meet for our quickning. And indeed when afflictions would not be ſo greatly dreaded, (though grievous to ſenſe) but as they are expreſſions of God's fatherly diſpleaſure, ſurely this is Child-like. Would it not argue, that the Child has a loving, and dutiful reſpect to his Father, when he could better bear the ſmart of the Rod, than his Fathers angry looks in laying it on? It's true, a fear of puniſhment, and ſuffering only or chiefly, is the note of a ſlave. Yet an ingenuous Child will fear the Rod too. But there is this difference, a ſlave fears his Maſters diſpleaſure chiefly, becauſe he is like to ſmart for it, and to ſuffer by it; whereas a loving Child feareth the Rod moſt, as it declares his Fathers diſpleaſure.
5. An holy reverential, admiring and adoring Fear, being moved and ſutably affected with God's tranſcendent Greatneſs, and infinite Excellencies, is never caſt out, but continues when love is made perfect in Heaven. This part of filial Fear well becomes Angels and Saints in Heaven. How do they for ever reverence, and adore him! To this fear of reverence we may apply that expreſſion of the Pſalmiſt, The Fear of the Lord is elean, enduring for ever. There is no penal Fear in Heaven, no Fear, that has any torment in it, there is no fear of God's anger, or of Gods hiding his face any more; yet when love is perfected, an holy reverential fear ſhall be perfected together with it.
Obj. 2. Fear is of ſome evill: but God is the cheifeſt Good; and therefore no proper object of fear.
Anſ. 1. As Moraliſts ſpeak of Fear, it is of evil, and evil to come; (for if the evil be preſent, then not the paſſion of fear, but ſorrow is exerciſed about it.) But though thus God be not properly and directly the object of Fear, he is the object of Fear indirectly, as one that may inflict evil, yea, greater evil than others can. So we ſhould fear him, who is able to deſtroy both Body, and Soul in Hell, Mat. 10.28. yea, as he is the cheifeſt Good, we ſhould fear the loſs of him, as the greateſt evil. Thus we ſhould fear the Lord, and his Goodneſs, (Hoſ. 3.5.) That he is Goodneſs it ſelf, infinitely good, it is beſt for us to enjoy him, it is the Creatures higheſt felicity to be united to him, and admitted to a bleſſed fruition of him: and conſequently it is the greateſt miſery, to loſe the favour and fruition of God. The loſs of infinite Goodneſs, is certainly the greateſt loſs, that ever befell us. What we love, and prize, we fear to loſe. As we love our lives, and therefore fear Death. Thus if God ought to be loved above all, as the chiefeſt Good; the loſs of him is to be feared above all loſſes, as the greateſt evil.
2. The Grace of Fear is a more free, ingenuous thing, than the paſſion of Fear. The Grace of Fear includes reverence, as hath been ſaid. And that which excites reverence is an apprehenſion of God's infinite Excellencies, and his ſoveraign Authority: Job. 13.11. Shall not his Excellency make you afraid? Job. 25.2. Dominion and Fear are with him. For his Majeſty, and Dominion he is to be feared. God is to be feared, as infinitely above us, though we ſhould not apprehend him to be againſt us.
Now I come to the Queſtion,
How the true Fear of God may be known?
1. By the ground of it.
1. The true fear of God ariſeth from a ſound Knowledg of God. Spiritual Knowledg (as I have ſhewed before) is the ground-work of all ſaving Grace. And they that know not God aright, cannot fear God aright. Pro. 15.33. The fear of the Lord is the inſtruction of wiſdom. Junius and Tremel. read it thus, anteit reverentiam Jehovae eruditio ſapientiae, The inſtruction of wiſdom goes before the fear of the Lord. So Solomon prayed, 1 King. 8.43.—That all the people of the Earth may know thy Name, to fear thee.—
So there muſt be a Knowledg of God in his Attributes. The Name of God is dreadful, Deut. 28.58. That thou mayeſt fear this glorious, and fearful Name, the Lord thy God. He is to be feared for his abſolute Soveraignty, Mal. 1.14. I am a great King, ſaith the Lord of Hoſts, and my Name is dreadful among the Heathen, Jer. 10.7. Who would not fear thee, O King of Nations? for to thee doth it appertain. For his Immenſity. That he fills Heaven and Earth with his Preſence; and the Heaven of Heavens cannot contain him. Surely the Lord moſt high is terrible.
For his Almighty Power, None can ſtay his hand, or ſay unto him, What doſt thou? Thoſe that walk in Pride (how high ſoever) he is able to abaſe, Dan. 4.35, 37. And ſhould we not fear him, which after he hath killed, hath power to caſt into Hell? Luk. 12.5. For his Omniſcience, That all things are naked and open unto his eyes with whom we have to do. For his Infinite Holineſs and Purity, Rev. 15.4. Who ſhall not fear thee, O Lord? for thou only art holy.
For his glorious Juſtice, Job 37.23, 24. Men do therefore him fear. Yea, for his abundant goodneſs and rich Mercy. As in thoſe Texts fore-cited, Pſal. 130.4. Hoſ. 3.5. Should we not fear to offend, and diſpleaſe ſo good and gracious a God!
Here take notice, the fear of the moſt is from very ſhort and inadequate conceptions, and apprehenſions of God. One while they conceit him to be made up all of Mercy, and then they fear him not at all, but only preſume on his Goodneſs. Another while they conceit him to be made up all of Juſtice and ſeverity, and then they can do nothing but fear; then they meditate nothing but terrour.
Further, The Relations God ſtands in towards us his Creatures, are a ground of his fear. He is our Lord and Maſter, Mal. 1.6. Our Father. Mal. 2.10. Have we not all one Father? hath not one God created us? And they that are not come to own him as their Lord and Maſter, and ſee their whole dependance on him as their Father, cannot fear him aright.
Further, The Works of God are a ground of his fear. The work of Creation, Pſal. 33.8, 9. Works of Providence, Jer. 5.22. particularly, works of Judgment. Thus God is oft terrible in his doings towards the Children of Men, Pſal. 66.3, 5. Moſes was afraid of the hot diſpleaſure wherewith the Lord was wroth againſt the children of Iſrael, Deut. 9.19. And when Ʋzzah was ſmitten, David was afraid of the Lord that day, 2 Sam. 6.9. If the righteous are ſaid not to fear at ſuch times, as Job 5.21, 22. we muſt underſtand, with ſuch a miſerable diſtracting fear as is wont to poſſeſs the hearts of ſinners. They are not ſo ſurrounded with fear, like Paſhur, called Magor-miſſabib, Jer. 20.3. Their fear is not overwhelming, or ſuch as is oppoſite to all Faith, Hope, and joy in the Lord, or ſuch as puts them quite beſides their duty at ſuch times. Yet they may not be ſtupid, ſenſleſs, but ought to fear with ſuch a fear, as is oppoſite to ſecurity, as may quicken unto Duty. Pro. 14.16. A wiſe Man feareth, and departeth from evil. Pro. 22.3. He foreſeeth the evil, and hideth himſelf. Yea, not only God's Judgments, but his Works of Mercy ſhould teach us to fear him. So much is implied, Jer. 5.24. As they ſhould have ſaid in their heart, Let us now fear the Lord our God that giveth Rain, both the former, and the latter rain in his ſeaſon; he reſerveth unto us the appointed weeks of the Harveſt. And while temporal Mercies ſhould have this effect, to engage us to fear him; much more ſhould ſpiritual Mercies, and his Grace in Chriſt. That there is forgiveneſs with him.
Again, the Word of God teacheth his Fear. As Faith comes by the Word of God (which is therefore fitly called, The word of Faith) ſo a Godly fear. As the Word is called by that name. It is called, the fear of the Lord, Pſal. 19.9. It teacheth his fear, it is a ſpecial means to work his fear in us, it is the Rule to guide, and order our fear of him. And that is a ſuperſtitious fear, a ſpurious fear, not a true genuine fear of God, which is not agreeable to his Word, Iſa. 29.13. Therefore ſuch as regard not the Word, but count it as a ſtrange thing, are ſtrangers to the Fear of God. As it ſhews, we fear not God, as we ought, if we ſlight and contemn his Works; ſo if we ſlight, and diſregard his Word. It is by the knowledg of God, his Attributes, &c. as revealed in his Word and Works, that Men come to fear him.
2. The true Fear of God alſo ſprings from an high and holy admiration of him, and from love to him. Every Child of God, admires, loves, and fears together. And becauſe he loves God, he fears to diſpleaſe him. And his fear is from high thoughts of God, not from hard thoughts of him. Many have a fear of God, that do not reverence him. Their fear is not from any high eſteem of him. The wicked fear, and hate. His terrours make them afraid, (as it is, Job. 18.11.) but they are not taken with his Excellency. The Devils have ſuch a fear; They tremble at his Wrath; yet are full of rage, and ſpite againſt him. That fear which is from hard thoughts of God, looking on him as an enemy, is not a right fear.
(2.) The true Fear of God may be known by the freeneſs, and pleaſingneſs of it. When it is not a forced thing. When the will is to fear him. A fear of God falleth upon ſome, even as an heavy preſſure, which they would be rid of, would caſt off, if they knew how. It ſurprizeth, takes hold of them, as a Bailiff, or Officer takes hold on a Debtor, or Malefactor, (Iſa. 33.14.) which they would ſhake off, but cannot. But they do not chuſe the Fear of the Lord, Prov. 1.29. whereas they that truly fear God, are devoted to his Fear, as we read that, Pſa. 119.38. They deſire to fear his Name. As Neh. 1.11.—thy Servants who deſire to fear thy Name. God's Servants do fear, and deſire more and more to fear his Name. They would not baniſh, but endeavour to cheriſh, and increaſe the fear of God in their hearts. That fear, which is a torment, which is counted a puniſhment, which Men would expel, is not of the right kind. True Fear is not an oppreſſion of ſpirit, but rather elevates the Spirit, it raiſeth the Soul in admiration; does not ſink it in dejection. As we may allude to that expreſſion, Iſa. 60.5. Thine heart ſhall fear, and be inlarged.—The true Fear of God will enlarge the heart more towards God. It will cauſe it to flow over. The Grace of Fear does not contract, but enlarge the heart. Naturaliſts obſerve, that the moſt fearful creatures have the largeſt hearts. And the more we fear God aright, the more our hearts will be enlarged towards him.
(3.) The true Fear of God may be known by the degree, and meaſure, or intention of it. When we fear God above all. He is greatly to be feared, 1 Chr. 16.25. Great is the Lord, and greatly to be praiſed: he alſo is to be feared above all Gods. To be feared above all Creatures, Iſa. 51.12, 13. Who art thou, that thou ſhouldeſt be afraid of a Man that ſhall die, and of the Son of Man which ſhall be made as the Graſs! And forgetteſt the Lord thy Maker—and haſt feared continually every day, becauſe of the fury of the oppreſſor? ſee again Mat. 10.28. Obediah feared the Lord greatly, 1 Kin. 18.3. As Fear is part of the worſhip which is required in the firſt Commandment, God is ſo to be feared, as we are not to fear any other. If we fear any other (perſon or thing) above him, or like, and equally to him, then we ſet up other Gods beſides him. What we fear moſt, that is our God.
Now how is it with us? Does the fear of God rule in our hearts? Does it ordinarily prevail over carnal fear? when the Lord threatneth on one hand, and Men threaten on the other, which of theſe do we ordinarily moſt regard? Are we more afraid of God's diſpleaſure, of his frowns, than of the wrath of Man, than of the frowns of the World; when it comes to a pinch at any time, that we muſt either ſuffer for ſin, if we chuſe to ſin, that is, to incur God's diſpleaſure, rather than ſuffer, rather than bear Man's diſpleaſure; is not this to fear Man, more than God? In this caſe may not the Lord ſay of us, as Iſa. 57.11. Of whom haſt thou been afraid, or feared, that thou haſt lied, and haſt not remembred me? So when Children, or Servants, make nothing of the ſin of lying, to hide any fault, and by this means to prevent their Parents, or Maſters diſpleaſure; does it not ſhew that they forget God, that they do not fear him? The true fear of God would check carnal fear. Though carnal fear be not totally expelled here; yet the grace of fear will keep it under. I grant, that a Child of God may be foiled, and worſted on a ſuddain, and for a time by carnal fear. As Peter was once, and again, Mat. 26.69. &c. Gal. 2.12.
Now if you ask, Can ſuch a one fear God above all, in whom carnal fear at any time prevailes? The Anſwer is, He may have the habit, though the act for the preſent be ſuſpended. No Grace here is perfect. And as our love to God ſometimes lies buried (as it were) under carnal ſelf-love, and inordinate love to creatures, yet ſo as it will have a reſurrection and new quickning, if it be foreign. ſound and ſincere: ſo our fear of God, being imperfect, may for a time be born down with carnal fear, yet will it get the upper hand again. The true fear of God overcomes ordinarily, in its conflicts with carnal fear; and though it may be giving ground ſometimes, it ſhall overcome at laſt. As ſome of the Martyrs, upon the firſt onſet ſeemed to turn back: but they came on again, and ſo ſtood ſtoutly to it.
4. The true fear of God may be known by the effects of it.
(1.) One principal effect of the Fear of God is a flight from ſin. I ſay it will cauſe us to flee from ſin. As we read of Job. chap. 1.1. that he was one that feared God, and eſchewed evil. And Nehemiah, chap. 5.15. ſo did not I, (he did not, durſt not do, as others had done before him) becauſe of the Fear of God. Pro. 16.6. By the Fear of the Lord, Men depart from evil. On the contrary, Pſa. 36.1. The tranſgreſſion of the wicked ſaith within my heart, that there is no Fear of God before their eyes. Though the wicked will not ſay ſo much with his lips, yet indeed his Life proclaims it. Though the Pſalmiſt did not hear it in his words; yet his works forced him to conclude, that there was no Fear of God before his eyes. They that forſake the Lord, thereby ſhew, that his Fear is not in them, Jer. 2.19. ſuch as care not to walk contrary to God, it is plain they fear him not. All impenitent Sinners, that go on in their treſpaſſes, that perſiſt in a courſe of rebellion, they are ſo far from fearing God, that they are daily ſending up challenges to Heaven, daring God's Power and Juſtice, Pſal. 10.13. wherefore doth the wicked contemn God? How unreaſonable, how impious, how inſufferable is it, that wicked wretches ſhould be ſo inſolent, to contemn God? yet ſo it is, the wicked are ſo far from reverencing, that they plainly contemn God. So, he that being often reproved, and threatned, yet hardneth his neck by his impenitency, by his incorrigibleneſs, does even ſet God at defiance, as if he bad him do his worſt.
Remember this, they that fear God, fear to ſin againſt him.
But you may ask further, May we not avoid ſin, at leaſt ſome ſins, and not from God's Fear?
Yea, I grant, it may be ſo. But now if we forſake ſin from a principle of Godly fear—
1. In general, we are departing from all known ſin, we dare not allow our ſelves in any ſin we know of. We knowing that all ſin is diſpleaſing to God, if we fear to diſpleaſe God we muſt fear to allow our ſelves in any ſin.
Particularly, 2. The Fear of God will cauſe us to flee from the Vices of the times, (as we diſcover them) from ſins that are moſt in faſhion. Let Swearing and Forſwearing be never ſo much in faſhion yet we ſhall fear an Oath, if we fear God. If all the World ſhould wonder after, and agree to worſhip the Beaſt, yet ſo ſhould not we, becauſe of the Fear of God. No, though we might ſeem to be left alone, as Eljah thought he was. Let a ſin be never ſo much pleaded for, countenanced, and generally practiſed, yet theſe things will not take with us, while we hear God ſaying, Oh, do not this abominable thing, which I hate, (if we have the Fear of God in our hearts, and before our eyes.) Rather we ſhall have a greater care, to keep our ſelves from ſuch ſins, the ſtronger temptations we have to them.
3. We ſhall fear ſinning in ſecret too. Knowing, that God ſees in ſecret, that there is no darkneſs, nor ſhadow of death, where the workers of iniquity may hide themſelves from him. As Joſeph ſaid to his tempting Miſtreſs, How can I do this great wickedneſs, and ſin againſt God? He was awed with God's allſeeing eye upon him, as much as if the eyes of all the World had been upon him. Lev. 19.14. Thou ſhalt not curſe the Deaf, nor put a ſtumbling-block before the Blind: but ſhalt fear thy God. If one does curſe the Deaf, he hears not; if one puts a Stumblingblock before the Blind, he ſees not who he is that does it. O, but yet God hears, and he ſees. And ſuch as are endued with his Fear, will not dare to commit ſin, upon this preſumption, that Men ſhall not know, cannot find it out. This would be a ſtrong aw-band, and powerful reſtraint, ordinarily to keep them from deliberate ſinning, that they can commit no ſin out of God's ſight, who cannot but be diſpleaſed at ſin, where ever he ſees it.
4. If we fear God, and forſake Sin in his Fear, then we ſhall fear to diſpleaſe him in ſmaller matters too. We ſhall fear to allow of the leaſt Sin. Though there are Sins of daily incurſion, that we cannot wholly avoid, yet they not are allowed of. As the Apoſtle ſays, Rom. 7.15. That which I do I allow not—If we ſometimes ſpeak vainly, raſhly, or ſometimes have our Paſſions ſinfully moved, if dulneſs, and diſtractions over take us, and diſturb us in Holy Duties; yet we can ſay, we allow not of ſuch things. We are aſhamed of them, grieved, and humbled for them, and deſire to watch againſt them.
5. Again, We ſhall fear ſinning againſt God, more than ſuffering from Men. As Chryſoſtom when threatned by Eudoxia, ſaid, I fear nothing but Sin. It we fear God, we ſhall not fear Creatures ſo much.
6. So we ſhall fear Sin, more than the Scourge, more than affliction. Our fear is firſt, and chiefly of offending, and diſpleaſing God; and ſecondarily of the puniſhment. That Fear which is not ſo much of the Sin and Offence, as of the Laſh and Scourge, is but ſervile Fear.
7. So we ſhall not only fear, but alſo hate Sin. As there is love in our Fear of God, there will be hatred in our fear of Sin, becauſe ſo offenſive, and contrary to God. Thus we ſhall not barely abſtain from, but abhor that which is evil. Prov. 8.13. The Fear of the Lord is to hate evil. Thus it will cauſe us to forſake Sin in practice, and affection both. Do we not know, that not to hate Sin, (the abominable thing which God hates) muſt needs be diſpleaſing to God? yea, we are (at leaſt ſecretly) in league with Sin, ſo long as we do not hate it.
(2.) Another chief effect of true Fear is ſubjection to the Will of God, Obedience to his Commands. Hereby we muſt try the ſoundneſs of our Faith. As that which is called Faith, Gal. 5.6. is called The keeping the Commandments of God, 1 Cor. 7.19. Hereby we muſt try the ſincerity of our Love, This is the love of God, that we keep his Commandments, 1 Joh. 5.3. So hereby we muſt try the genuineneſs of our Fear. Eccl. 12.13. Fear God and keep his Commandments. Pſal. 119.63. And 103.17, 18. They that fear God, are further deſcribed to be ſuch as keep his Covenant, and remember his Commandments to do them. Here.
Note 1. Where the Fear of God is, there will be a fearing, reverencing of his Commands. Pro. 13.13. Who ſo deſpiſeth the Word, ſhall be deſtroyed; but he that feareth the Commandment ſhall be rewarded. One that feareth God, dares not deſpiſe his Commands. At leaſt, if he has done it, (as we read of David, 2 Sam. 12.10.) when he comes to ſee it, he cannot but loath himſelf. And obſerve, the reward is promiſed, not to the bare performance of things commanded, not to meer external obedience, but to that obedience which flows from a due reſpect to the Authority of God commanding. Not to that, which is meerly from fear of the threatning, but to that which is out of reverence, and an aweful reſpect to the Command it ſelf. He that feareth the Commandment ſhall be rewarded. Many fear God's threatnings, that do not reverence his Commands. But ſuch as tremble at the Word (Iſa. 66.2.) ſuchas have a reverent regard to the whole Word of God, ſuch as tremble at the Commandment of our God (as Ezr. 10.3.) they have a right Fear of God. The Pſalmiſt did not ſtand in that awe to Princes, as to God's Word, Pſal. 119.161. Princes have perſecuted me without a cauſe: but my heart ſtandeth in awe of thy Word. Thus thoſe three Princes, and Worthies, (Dan. 3.16, 18.) ſhewed that they feared God indeed, when they regarded not the King's Decree, being contrary to the Law of God. So Daniel, chap. 6.13.
2. When there is a true Child-like Fear of God, there is not only a reverencing of his Commands above the Commands of Men; but alſo a delight in God's Commands. As a Child-like reverence is a mixt affection, a compound of both. And this Note we have in the Text, Bleſſed is the Man that feareth the Lord, that delighteth greatly in his Commandments. That is, better pleaſed in doing the will of God, than in doing, or having his own will. So Pſal. 119.161, 162. My heart ſtandeth in awe of thy Word. (But that is not all) I rejoyce at thy Word, as one that findeth great ſpoil. As a dutiful Child not only fears to go croſs to his Fathers command; but is alſo glad, when he can do any thing pleaſing to his Father. So a Child of God obeyeth from the heart, and delighteth to do God's will. That obedience which is from a ſlaviſh fear, is forced and extorted. As Saul ſaid, I forced my ſelf and offered a burnt offering. To allude to the expreſſion, ſome force themſelves, and go to God's Worſhip; force themſelves, and ſet up prayer in their Families, &c. not that they have any love to ſuch work, but becauſe otherwiſe their Conſciences are not quiet. Whereas that Obedience, which is from a filial Fear, is free and voluntary. As the Pſalmiſt could ſay, Pſal. 119.167, 168, 173. My Soul hath kept thy Teſtimonies: and I love them exceedingly. For all my ways are before thee. I have choſen the way of thy Precepts.
3. The true Fear of God will cauſe an impartial reſpect to all God's Commands. 1 Sam. 12.24. Only fear the Lord, and ſerve him in truth with all your heart. Deut. 10.12. To fear the Lord, and to walk in all his wayes, go to gether. Pro. 14.2. He that walketh in his uprightneſs, feareth the Lord; but he that is perverſe in his ways, diſpiſeth him. To walk in uprightneſs, is a ſure note that one fears the Lord. So we read of Job, That Man was perfect, and upright, and one that feared God, chap. 1.1. But to halt in our courſe, to be ſet upon any crooked paths, which we know to be croſs and contrary to God's Commands, is to deſpiſe the Lord. Num. 15.30, 31. The Soul that doth ought preſumptuouſly—the ſame reproacheth the Lord — he hath deſpiſed the Word of the Lord. The Soul that doth ought preſumptuouſly, that Sciens volens, knowingly, and wittingly tranſgreſſeth, that ſinneth with an high hand, proudly, wilfully, reſolvedly, the ſame reproacheth the Lord, he is a proud blaſphemous contemner of the Lord. He hath (manifeſtly) deſpiſed the Word of the Lord. To deſpiſe any known Command of his, is not to fear, but to contemn the Lord. But on the other hand, the Lord ſayes of Abraham, Gen. 22.12. Now I know, that thou feareſt God, ſeeing thou haſt not withheld thy Son, thine only Son from me. Now I know, ſpeaking after the manner of Men. Herein Abraham gave a moſt clear proof of his Fear of the Lord. That he was ſo ready at God's Command, to offer up his Iſaac a Sacrifice, this was an evident teſtification, that he feared God. So as we would ſhew, that we truly fear God, we muſt be ready to obey him in whatſoever he commandeth.
4. The Fear of God will produce a continued, conſtant reſpect to God, and his Commands. That we ſhall walk in his Fear. As Act. 9.31. Neh. 5.9. Ought ye not to walk in the Fear of our God? Pro. 23.17. Be thou in the Fear of the Lord all the day. Totâ die, there is as much as quotidie, vel omni die. All the day, that is, continually, every day. Pro. 28.14. Happy is the man that feareth alway. Jer. 32.39, 40. I will give them one heart, and one way, that they may fear me for ever— I will put my Fear in their hearts, that they ſhall not depart from me. Such as have the true Fear of God in their hearts, will not depart from him. There is a Fear that drives Souls from God: But true genuine Fear will keep a Soul cloſe to him, will make it careful not to ſtart aſide from him. The Fear of the Lord is a fountain of life, it is not a tranſient paſſion, but an abiding principal.
3. Another Effect (or if you will, one ſpecial Act) of true Fear, is an holy Reverence in God's Worſhip, Pſal. 5.7. In thy Fear will I Worſhip —And there is no Worſhip acceptable without Reverence. An inward Reverence is as the Soul of Divine Worſhip. Some diſtinguiſh holy Fear in timorem cultûs, et culpae, into a Reverence in worſhipping, and a fear of offending. How ever theſe may be diſtinguiſhed, they cannot be ſeparated, or divided. Sure, they have not a Fear of offending God, that have not an holy Fear, and reverence in his Worſhip.
They that groſly neglect God's Worſhip, plainly ſhew themſelves to be void of his Fear. Job. 15.4. Thou caſteſt off Fear, and reſtraineſt Prayer before God. Though it was falſly charged on Job, this yet will hold true, they that caſt off Prayer, &c. thereby ſhew, that they have caſt off God's Fear.
And they are little better, who are groſly negligent, and without any inward Reverence in his Worſhip. If I be a Maſter, where is my Fear? ſaid the Lord unto thoſe that deſpiſed his Name in offering to him the blind for Sacrifice, and that which was torn, and the lame, and the ſick Mal. 1.6, 8, 13. If we are poſſeſſed of the Fear of God, how ſhall we be awed (when attending on his Ordinances) with thoughts of being in his ſpecial Preſence, and under his ſtrict Eye, that obſerves our very hearts, and all our carriage in his Service; we ſhould dread to think of taking his ſacred, and reverent Name in vain. We ſhall be ſeriouſly, deeply affected with what the Lord hath ſaid, that he will be ſanctified in them that come nigh him, Lev. 10.3. He is greatly to be feared in the aſſembly of his Saints: and to be had in Reverence of all them that are about him, Pſal. 89.7. But if ordinarily we care not how unpreparedly we ruſh into God's preſence, take no heed to our feet, to our thoughts, and affections, when we are to go to God in Prayer, or to receive the Law from his mouth, or to attend on him in any other holy Ordinance, and Duty; and if we are ordinarily raſh, and rude, careleſs and cuſtomary in the Services we preſent unto him, what would this ſhew, but a profane ſpirit, and that we know not our diſtance, nor have any due Fear of God?
4. The true Fear of God will teach us to carry as in God's preſence, in our ordinary courſe, which is walking in his Fear, Eccl. 8.12. It ſhall be well with them that fear God, which fear before him. Fear before him, that is, are ſtill awed with his Preſence. Thus the Fear of God has an influence upon a Man's ordinary courſe. It will cauſe him to walk circumſpectly. He will ſtudy to walk worthy of the Lord unto all pleaſing. Not that any do, or can in a ſtrict ſenſe walk worthy of the Lord. A worthineſs of exact proportion here is impoſſible. There is no walking worthy of the Lord ſecundum propriam et abſolutam condignitatem, according to proper condignity, but only ſecundum quandam congruitatem, et condecentiam, with ſome meaſure of condecency. Carrying in ſome meaſure ſutably to our Relation unto ſuch an holy God, and agreeably to the profeſſion of his Name. This exact walking, the Fear of God teacheth. As the Pſalmiſt, 16.8. I have ſet the Lord always before me. I foreſaw the Lord always before my face, as it is, Act. 2.25. I ſtill conſidered, and looked upon God as preſent with me, an obſerver, and Arbiter of all my thoughts, words, and actions. The Fear of God will thus ſet us in God's Preſence, and keep us there. So it will not only keep us awake, and intent in holy Duties, wherein we draw nigh to God after a ſpecial manner; but will alſo make us circumſpect, and watchful in our ordinary converſations.
Thus the Fear of God would ordinarily regulate us in natural actions. Cauſe us to eat, and drink in Fear, contrary to thoſe we read of, Jude 17. feeding themſelves without Fear. The Fear of God would teach us, whether we eat, or drink, or what ever we do, to do all to the Glory of God. When the Glory of God is not habitually intended in ones general courſe, and frequently actually intended alſo, there is little ſign of the Fear of God.
So the Fear of God would make Men conſcionable in civil Actions, in their places, relations, and ſeveral employments in the World. The Fear of God would make a juſt and a good Magiſtrate. 2 Sam. 23.3. He that ruleth over Men, muſt be juſt, ruling in the Fear of God. See 2 Chro. 19.9. The unjuſt Judg in the Parable was one that feared not God, Luk. 18.2, 6. The Fear of God would make good Subjects too. This will teach us to be ſubject for the Lord's ſake, 1 Pet. 2.13. For Conſcience ſake, Rom. 13.5. This would mould and work the heart to the beſt ſubmiſſion, and officiouſneſs towards others. Epheſ. 5.21. Submitting your ſelves one to another in the Fear of God. The Fear of God is a ſtrong and powerful motive, and impulſive, and alſo a good Rule, and Meaſure in this Caſe. This will make good Servants, Col. 3.22. Epheſ. 6.5. How diligent and faithful will ſuch be, who in their ſerving Men, ſtill have an eye on their Maſter in Heaven? Whatever relation one is in, it would be ſtrange indeed if ſuch an one that fears God, ſhould not carry better than thoſe which have not his Fear. So this would generally regulate Men in their Trades, Bargaining, and worldly Commerce.
5. The true Fear of God uſeth to produce a cautious fear, and a jealous fear: A cautious fear, ordinarily to avoid temptations, and occaſions of ſin, and to ſhun the appearance of evil. What ſeemeth to be ſinful, or is very like it; In doubtful caſes, the Fear of God will encline us ordinarily to follow the ſafeſt courſe. So likewiſe it produceth a jealous fear of our ſelves, of our ſinful and deceitful hearts. Fear is the Centinel of the Soul, to give notice of danger. It will not ſuffer us to dwell careleſly, like the Men of Laiſh, Judg. 18.7. It will ſet, and keep us on our Watch. It is an enemy to Security, Preſumption, and Self-confidence. It will teach us to work out our Salvation with fear and trembling, and to paſs the time of our ſojourning here in Fear, (Phil. 2.12. 1 Pet. 1.17.)
6. The Fear of God oppoſeth the predominancy of baſe carnal fear. It is a good guard againſt the ſinful fear of Man; a good Antidote againſt faint-heartedneſs in the Cauſe of God: a cure of baſe ſinful cowardiſe. Such as fear God, know he has ways enow to deliver his Servants, how great ſoever their perils may be. As they ſaid, Dan. 3.17. Our God whom we ſerve is able to deliver us. Or however, if he ſhould not work their Deliverance here; yet in periſhing for God they ſhould be full ſafe; in loſing their lives they ſhould ſave them. In the Fear of the Lord is ſtrong confidence. And further, they that truly fear God, will more dread the thoughts of Apoſtacy from God, than any Perſecution from Men.
7. The Fear of God promotes true humility. And ſo it oppoſeth Pride, (Rom. 11.20.) Indeed reverence and humility towards God are very near a-kind. Further, The Fear of God teacheth an humble carriage towards Men. As we ſee there, Epheſ. 5.21. (But of Humility I ſhall diſcourſe next.)
8. The Fear of God will encline us to pitty our poor Brethren, that are any way laid under God's diſpleaſure. Job 6.14. To him that is afflicted, pity ſhould be ſhewed from his friend; but he forſaketh the Fear of the Almighty. He that does not ſhew pity, thinks not how juſtly, and how eaſily the Almighty may contend with him for it. The Fear of God, and hard-heartedneſs towards Men under the afflicting hand of God, are things that do not agree.
9. The true genuine Fear of God is for propagating its kind. If we have it, we ſhall deſire to teach others God's Fear, and to promote it in others. As Abraham, that feared God, would teach his Children, and his Houſhold after him, to keep the way of the Lord. As the Pſalmiſt, Pſal. 34.11. Come ye Children, hearken unto me; I will teach you the Fear of the Lord. As he took up his fellow, Luk. 23.40. Doſt not thou fear God?
So if we have the Fear of God, we ſhall deſire to eſtabliſh and confirm others in his Fear. Mal. 3.16. Then they that feared the Lord, ſpake often one to another. They thought on God's Name ſtill, and would be ſpeaking for God, and his ways, even then when the mouth of Blaſphemy was moſt open againſt him. They would be confirming one another in the belief of God's Providence, Juſtice, Goodneſs, Truth, and Faithfulneſs, how much ſoever wicked Atheiſts diſputed, and denied them. Thus they that are acquainted with the true Fear of God, are real Friends to it, would promote it in others what they can.
10. If we have the Fear of God, we are for making progreſs in Holineſs. The true Fear of God, as it oppoſeth all Sin, it will be quickning unto, and in every Duty, and will befriend every Grace. And that is right indeed, when we are perfecting Holineſs in the Fear of God, 2 Cor. 7.1. though here it be not fully perfected. So much of the Effects of God's Fear.
5. True Fear may be known by the Concomitants of it, by its Companions. Though I ſhall but touch on a few of theſe very briefly.
(1.) When Fear and Faith go together, that's right. As we read of Noah's Faith, and Fear, Heb. 11.7. Pſal. 15.11. Ye that fear the Lord, truſt in the Lord. Pſal. 33.18. Behold, the eyes of the Lord are on them that fear him; upon them that hope in his Mercy. And the Lord takes pleaſure in ſuch, Pſal. 147.11. That is not a right Fear, which is the Van-guard of Horrour and Deſpair. A fear of Diffidence is no bleſſed thing. Though (it's true) ſome degrees of this may be with true Faith and Fear.
That of the Pſalmiſt, Pſal. 101.1. I will ſing of Mercy and Judgment] The Chaldee Paraphraſe hath thus: If thou dealeſt mercifully with me, if thou doſt Judgment with me, for all I will ſing Praiſe. And ſo ſome take it thus; I will not preſume of thy Mercy ſo, as not to fear thy Judgment; nor ſo fear thy Judgment, as to deſpair of thy Mercy. Which I offer but as an Alluſion, not as the Senſe.
(2.) When Fear, and Godly Sorrow go together, that's right. The true Fear of God is ſeated in a poor and contrite ſpirit, Iſa. 66.2. Godly Fear, and Godly Sorrow are undivided Companions. 2 Cor. 7.11. Behold, this ſelf-ſame thing that ye ſorrowed after a godly ſort, what carefulneſs it wrought in you,—yea, what fear? Which Text ſeems to make Fear the Daughter of Repentance, or Godly Sorrow. And like Naomi and Ruth, they never part. There is a phraſe, Iſa. 63.17. Why haſt thou hardned our hearts from thy Fear? Which implieth ſo much, that an Heart which is hardned, is no-way diſpoſed to his Fear. So Prov. 28.14. Happy is the Man that feareth alway: but he that hardneth his heart, ſhall fall into miſchief. Where we ſee, he that hardneth his heart, is oppoſed to the Man that feareth with a bleſſed Fear.
(3.) When Fear and Love go together, that's right. When theſe go hand in hand, it is certainly a filial fear. But no doubt that is a ſinful fear, which drives ſouls from God, which is contrary to the Love of God. O dread ſuch Fear!
(4.) How comfortable is it, when Fear and Joy in the Lord go together! Though I muſt confeſs, all that fear God, cannot find this Joy. There are that fear the Lord, and that yet walk in darkneſs, Iſa. 50.10. But as the moſt High is to be feared, we ſhould rejoice in his Highneſs too. As thoſe good Women who came to ſeek Jeſus, departed from the Sepulchre with fear, and great joy, Mat. 28.8. It is an happy thing indeed, when our fear of the Lord is joyned with ſpiritual delight in him, and his ſervice. Pſal. 2.11. Serve the Lord with fear, and rejoice with trembling. So let us labour to be like thoſe, Act. 9.31. that walked in the Fear of the Lord, and in the Comfort of the Holy Ghoſt.