Commentary on the Minor Prophets, Treatise · Chapter 2
CHAP. II. Doctr. II. Of the ſeverall ſorts of Feares, and That every faithfull Chriſtian feareth the Lord.
H…th rto of the Duty here performed, as touching the firſt circumſtance, to wir of time, noted in the particie Then: The ſecond followes, and that's of perſon, who they were that thus ſpake often one to another. And theſe come here deſcribed unto us, under a double notion, firſt as fearing the Lord, ſecondly, an thinking upon his Name. As to the firſt:*Conſtriciia cordis ex ſenſu mali inſtantis. Pareus in M…t 25 Hinc G…eci foreign …cant.… lig… men…um, eò quod quaſi g…lu a…lringit Na…ianz…orat. 7. Fear (in a generall ſence) is nothing …lſe out an aſtection of the ſoule ſh…inking in it ſelf from ſome imminent evill. Hereof there are three ſorts uſually reckoned. 1. Naturall. 2. Carnal. 3. Spirituall. The firſt of theſe we cannot juſtly fault, if it do not degenerate into the ſecond: for every thing, by an inſtinct of uncor…upted Nature, deſires the conſerva…ion of it ſelf, and fears the contrary. You may ſ…e an inſtance of it in our bleſſed …aviour who, to man…feſt himſelf a true man, ſubject to like paſſions with …, yet ſtill without ſin,*It being with Ch…t as with a chriſtal glaſs full o…iear water which is ſtill pure howſoever is he ſhaken. P. B. trembled at the appreh…nſien and approach of Death, which i…to nature of all terribles the moſt terrible, as the Philoſopher*Ariſtot. Ethic. l 3.: and the king of feares as Iob defines it.aIob 18.14. To him, you muſt needs think, it was ſo (if ever to any) whoſe ſoule ſuffered the very ſoule of ſufferings, as one expreſſeth it,*Purchas Microc…ſm: which made him offer up prayers and ſup…lications with ſtrong crying and teares to him that was able to ſave him from death; and was heard in that he feared.bHeb. 5.7.
Next, there is a carnall feare, and that is of the Creature*Majore formidin & callidiore …litate Caeſarem … Sed … ratiore … ſed ment praeſentatrae … &c. Tert. de Ro … Apologe… …op. 27. more then the Creatour, the great, the mighty, and the terrible God cNche. 9.32.as Nehemiah ſtiles him. itariſ…th partly from want of fa…th in the power and providence of the Almighty: the Apoſties were therefore foreign carnally-fearſull, becauſe foreign petty-ſidians or ſmall-ſauls dMat 8.25: Partly alſo from want of Spirituall fear, to the which therefore it is uſually oppoſed in holy ſcripture, as in that of our Saviou…. Fear not them that kill the body &c. but fear him which after he hath killed, hath …ower to …aſt into hell: yea …ay unto you fear himeMat. 10.28.
And this latter is that third ſort of fear, which being nothing elſe but an awſull reſpect to the Divine Majeſty, we therefore call Spirituall. 1. from the object God, wh… is both a Spi…ifIoh. 4. and the father of Spirits gHeb. 11., the proper object of this and all other affections of u…ns …oulehLuc. 10.27.. Whence it is that by an appeilative proper he is … Fear, by the Pſalmiſt. …ring preſents unto Fear… iPſal. 76.11.ſo runs the Origi…all; that is, to him that ought to be feared, as it is uſually read and rendred. 2. from the principall efficient and chief Authour of it, and that is Gods holy Spirit, called therefore a ſpirit of fear kEſay 11.2.3. from the bleſſed effect it hath upon the ſpirit of a man, for it ſpiritualizeth and ſanctiſieth both us and our ſerviceslPſal. 2.11. foreign, …uae parit. foreign. Doct:; and is therefore here rightly made the mark of a ſpirituall-minded man, the conſtant charter of a true Chriſtian, and a plain diſtinctive note, whereby to diſcern between the righteous and the wicked, between him that ſer…th God, and him that ſerveth him not. What may we learn hence but this?
That every faithfull Chriſtian feareth the Lord, neither is he any true ſervant of God, that hath not his heart poſſeſt and ſeaſoned with the ſpirituall reverentiall feare of God.
SECT. I. The Doctrine cleared, and confirmed by Scripture.
THe truth of which Aſſertion will ſoon appear, if we take notice how the holy ſcripture 1. conjoynes Gods ſervice and his fear, making them go hand in hand, as individuall friends and companions 2. confounds them and takes them for one and the ſame thing. 3. gives it ordinarily for a juſt deſcription of a godly Chriſtian, that he truely feares the Lord.
Firſt, you ſhall finde Gods true ſervice and his holy fear go coupled and handfaſted in ſundry ſcriptures. Some few for a taſt: Now therefore fear the Lord, ſaith Joſhua in his laſt farewell to the world, and ſerve him in ſincerty and truth mIoſh. 24.14: intimating that there is no ſincere ſervice done to God, where his fear is not found. So the Pſalmiſt, Serve the Lord with fear, and rejoyce before him with reverence nPſal. 2.11.. Fear then, muſt be one thing in Gods works, and reverence another, whatſoever be the third. Indeed it is the firſt ſecond and third in Gods true ſervice*As Demoſthenes once ſaid of Elocution in an Oratour.. Hence, the Apoſtle, Let us have grace, ſaith he, whereby we may ſerve God acceptably with reverence and godly fear. oHeb. 22. foreign quae parit foreign.As who ſhould ſay; A fearleſſe heart is certainly a graceleſſe heart: neither let ſuch a man think that he ſhall ever receive any wages at Gods hand for ſuch unacceptable work; ſith diſpleaſing …rvice is a double diſhonour.
But ſecondly, as Gods true fear and ſervice are in ſome places of ſcripture conjoyned, ſo in other ſome they are confounded and indifferently taken the one for the other as tearmes convertible. See for this Deut. 6.13. compared with, Mat. 4.10. and again Mat. 15.9. with Eſay 29.13. whereupon Solomon the wiſe makes this fear of God the Alpha and Omega, the beginning and the end, the firſt and laſt in Gods buſineſſe. The baſis and beginning of all he ſets it for, in the beginning of his ProverbspProv. 1 7.: the end and upſhot of all he concludes it, in the cloſe of his Eccleſiaſtes. Let us hear the end of all, ſaith he, Feare God, and qEccl. 12.15. Hoc eſt enim totus homo. Ergo ſi hoc eſt omnis homo, abſ que hoc nihil eſt homo. Bern. ſuper Cant ſer. 20.keep his commandements, for this is the whole man, rAct. 13.16.as Broughton (after the vulgar) reads that text.
Laſtly, to perſwade this, the ſcripture uſually deſcribes a godly perſon by this property; ſets him out by this periphraſis, not only here in the text, but a few verſes below chap. 4.2. But unto you that fear my name (ſet in oppoſition to the proud and wicked ver. 1. as theſe here to thoſe ſtout rebels ver. 13.14, 15.) ſhall the Sun of righteouſneſſe ariſe &c. So elſewhere up and down Gods booke. Men of Iſrael, ſaith the Apoſtle, and ye that fear God give audience rAct. 13.16.A cloſe connexion you ſee: for All that are Iſraelites indeed, Jews inwardly ſRom. 2 29.do fear God, according to that of Solomon, He that walketh in his uprightneſſe feareth the Lord tProv 14.2.Whence it is pinn'd as a badge upon the ſleeve of every faithfull Chriſtian, as of Iob (for inſtance) in the old Teſtament,uIob 1.2. Act. 10.2. and Cornelius in the New, that they f…ared God, and eſchewed evill, u for by the fear of the Lord men depart from evill, Pro. 16.6. The ſcripture then is expreſſe for us you ſee, that every ſervant of the Lord feares the Lord: Neither need we want Reaſons for it whether we look upon this holy fear in its 1. Cauſes 2. Conſequents 3. companions. 4. cont…aries, the oppoſites I mean, in either extreames.
SECT. II. The Doctr. further confirmed by Arguments drawne from the 1. Cauſes, 2. Conſequences, 3. Companions, 4. Contraries to the true fear of God.
FOr the cauſes, firſt, Reaſ. 1 the principall efficient cauſe and authour of this reverentiall fear is God in Chriſt, by the hand and operation of the Holy Ghoſt; whoſe ſole work it is to ſpiritualize that natural affection of Fear, common to all mankinde: and (by putting it into a right frame, turning it into a new channel, that it may thence forward run forth-right upon God) to make it the fear of ſons, the fear of Gods elect, partakers of the heavenly calling, wHob 3.1.& that Covenant of grace, one ſpecial claus whereof is this, I will put my fear into their hearts ('tis a fruit then of Gods own ſetting, and taken off the tree of life, for they ſhal never depart from me, but I will rejoyce over them to do them good, and will plant them in truth with my whole heart, and with my whole ſoule xIer. 32.40.'Tis a bleſſing of Gods own right-hand. I will put my ſear &c. I, is emphaticall, and excluſive. q. .d I, and only l. 2. And not a common bleſſing neither, but ſuch as he will beſtow on his own alone, with whom he is in ſpeciall covenant: Thirdly, And this by way of infuſion, that all may be of grace: for he will put his fear into their hearts: Fourthly, and for the beſt end; all this is, that they may never depart from him. For this is a filiall fear, out of ingenuity: and the ſervant abideth not in the houſe for ever: but the Son abideth for ever, yIoh. 8.35.ſaith the naturall Son of God that came out of the boſome of his father, knew all his counfell, and upon whom the ſpirit of the fear of the Lord reſted for his members. Some other ſubordinate, and leſſe principall cauſes alſo of this grace in ſpeech I might here mention, as making to ourpurpoſe: ſuch as are 1. a lively faith in all the glorious and gratious attributes of God, eſpecially his fatherly compaſſion and kindneſſe,aHoſ. 3. vlt. Pſal. 130.4. which is better then life, bPſal. 63.3.2. an a…dent child-like affection to God as a father, whoſe diſpleaſure we therefore fear and feel more bitter then deathcEccleſ 7.26. Neoffendamus quem diligamus & ne ab eo ſeparemur. M. Sentent: l. 3. diſt. 34. Reaſ. 2. In via Dei à timore incipitur, ut ad fortitudinem venia. tur. Non ſi…ut in via ſeculi, timor debilitatem; it a in via, Dei timor for…itudinem gignit. Greg.. But theſe with ſome other graces that concur as principles to the conſtituting of the right fear of God, … paſſe for haſt, and come to the ſecond Reaſon.
And that is taken from the effects and conſequent of this holy fear, and they alſo are ſuch as ſuite only with Gods dear children, and are found in none other beſides. To inſtance only in two of them (till we come to the Application:) Firſt, Chriſtian conrage, and a confident reliance upon Gods fatherly love and affection for ſafety and ſalvation. In the fear of the Lord, ſaith Solomon, is ſtrong confidence, and his children (for ſuch only ſear God, which is the point in proof) have a place of reſuge, dPro. 14 26.what even ſiorme be up, they have God name to repair unto for ſhelter. Now the Name of the Lord is a ſtrong tower, the righteous run to it and are ſafe ePro. 18 10.: ſafe, I…ay, it not from the common deſtruction, yet ſurely from the common diſ…raction; thoſe ſlinging frights, horrible amazements, and woefull perplexities, wherewith the hearts of thoſe that ſear not God are miſerably peſtred, and even eaten up m…e day of evill. Thou ſhalt be mad for the ſight of thine eyes that thou ſhalt ſee, fDeut. 28.34.ſaith God to ſuch: And again, they ſhall be at their wits ends, gPſal. 107.27nay, at their lives ends for fear, and for looking after thoſe things that are comming upon them. hLuc. 21.26. foreign.Nabal for example, whoſe heart even dyed within him ten dayes before he died upon the apprehenſion of his late danger: and he became as a ſtonei1 Sa. 25.37. But now 'tis otherwiſe far with thoſe that fear God, that fear before him. kEccl 8.12.God is our refuge and our ſtrength, ſaith the Church, a very preſent help in trouble. Therefore will we not fear though the earth be remooved, and though the mountains be carried into the mi…ſt of the Sea lPſal. 46 1, 2. In pavidos ferient ruinae. Hor.. See an inſtance in David, he having made God his fear, could ſing a requiem to hi… ſoule,mPſal. 116 7. Quid timet hominem hemo in ſinu dei poſitus Aug. rock it aſleep in a holy ſecurity, and not once be afra…d for ten thouſands of people that had hemmed him in and deſperately given out, that ſalvation it ſelf could not ſave him out of their hands.npſ 3.2, 5, 6, 8 Againſt all which blaſphemie, and bravadoes of his enem…es, he encourageth himſelf in the Lord his God, and comfortably concludes the Pſalme, with, Salvation is of the Lord, and I have devoted my ſelf to his fear,oPſa. 119.38. therefore I cannot miſcarry ſo long as he is in ſafety. If a child have his father by the hand, though he be in the dark, he is not afraid: ſo is it with us, whiles by ſaith (the mother of this fear) we ſit and ſee him that is inviſiblepHeb. 11.27. at our right hand,qPſal. 16.8. to ſupport and ſave us.
A ſecond effect of Gods holy fear is a carefull thinking upon his name, a reverencing of the commandements rPro. 13.13., a conſcionable endeavour of doing his whole will, to the obedience whereof this fear doth ſtrongly incline and enable us: For which cauſe it is, that the Lord having delivered his law in great terrour, wiſheth that the heart of his people might be alwayes fraught with his fearſDeut. 5 29.; which might be as a domeſticall chaplaine, a faithfull monitour in their boſomes to quicken them to obedience. And the preacher in this reſpect compriſeth in this one grace alone, all other vertues and dutyestEccl. 12.15. becauſe it involves and carryes along with it a religious care of all the commandements though never ſo harſh and uncouth, even to the denying of a mans ſelf in all his ſelves. 1. For his naturall ſelf: Iſaac was reind in by this religious fear from reverſing Jacobs bleſſing (though naturall affection within, and Eſau's roarings without prompted him thereunto, but,) he did not, he durſt not do it, becauſe he trembled with a great trembling exceedingly uGen. 27.33., when now he ſaw that he had done unwilling juſtice. 2. For his carnall ſelf, …his own eaſe, honour, comfort, proſit, and other perſonall reſpect; and conveniences: ſee it in Jonah, who after he had known the terrour of the Lordw2 Cor. 5.11. in the heart of the ſea, in the belly of the whale, how willing was he on his way to NanvehxIon. 3 3.? So the Prophet Eſay after he h…d …en God … his maj…ſty, was ſo ſubdued by his fear, to the obedience of his will, that no ſooner could the Lord ſay, whom ſhall …en…? but he replyed, here am …, ſand … yEſay … 8., though before he were wondrous unwilling to ſo unwelcome an er and. 3. in his ſpirituall ſelf, his own unde…itanding, judgement, reaſ…n, I mean. Abrahu… was excellent at this: for as in beleeving the promiſe of a ſon foreign, he cenſ…ed not the dryneſſe of his own body, nor the deadneſſe of Sarah's wo …nb: he cared not for that, but ſilencing his Reaſon esalted his ſaith, giving glory to God: zRoſq. 18, 19ſo in parting with him again at Gods appointment he conſerred not with ſleſh … blood (as St. Paul ſpeake, in another caſeaGal. 1.16.) but getting up earlybGen 22.3. (which ſhewed his wil…ingneſſe on his way) he went an end with the work, and therefore hea…d from heaven; Now I know that thou feareſt me &c.cver 12.
4. Laſtly in his ſecond ſelf, wiſe and kind ed: a, Iob, who retained his integrity, and …nyed himſelf in his wicked wife that bad him cu…e God and dye dIob 2.9. The Septuagint help Ioby wiſe to ſcold adding a whol verſe of ſemal paſſion: I muſt now, ſaith ſhe g…e wander, and have no place to reſt in &c.: for he feared God, and ſo eichewed that evill alſo. The like we may ſay of Moſes the ſervan of the Lord, who after he had met God in the Inn, and was ſurprized with his fear, not only circumciſed his ſon, though to the great diſconte…t of his froward wife,eExod. 4.26. but alſo ſent her away upon that occaſion and trouble (as it is likely) to her fathers houſe again; who met him at Eoreb, and reſlored him his wife and children. fExod. 18.2.Thus the fear of God fame a man to an umverſall ſelf-denya…l and makes him willing to be whatſoever the Lord world have him to be, in every part and point of dut,: than which I know not what …u…er ſigne can be ſhewed of a ſanc…iſied ſoule.
Thirdly for the companions of Gods fear, they are ſuch as do accompany ſalvtion gHeb. 6 9. foreign. Scholia… Pſ. 119.155. …eaſ. 3.: which as far … the wick…d as they are from ſe … Gods ſhatu…es h. Theſe are,
Firſt ſound judgment and ſaving knowledge of God and his will, our ſelves and our dutyes. Hence they are ſet ſo neer together in the prophet. The ſpirit of knowledge, and of the fear of the Lord iEſay 11.2. ver 3.. And in the next verſe, This ſame ſpirn ſhall m…k… him of quick underſtanding in the fear of the Lord, to diſcerne of things that be excellent: ſuch as none of the p…n as of this wo…ld ever knew, but God h…th revede… them to us (that deſire ſo fear his … with Ne…on …b kNeh. 1.11.) by that ſpi…it of his, that ſ…rcheth ad th…gs, … things of God, cauſing us (for a largeſſe) to know the things th…t are ſre…ly given us of God l1 Cor. 2.10.. And this way it is that the ſecret of the Lord is with them tha… …, and he will (yet) ſhew them his Covenant mPſal 25 14.. Such ſhal be both of his Court, and his Councill, as Abraham (for inſtance) betwixt whom and the A…mighty, was much mutuall correſpondency, and exchange of cureteſy. … was the … of God nEſay 41.8., and God was the Fear of Ab…aham: for I … the thus … me, ſaid the oracle, hooanſ… thou hiſt not withheld thine enely ſonre from … oGen. 22 12Now if Abraham withheld not his ſonne from God his Feare, ſhall God withhold his ſecret from Abraham his friend? Noe: but he ſhall snow Gods mind with the firſtpGen. 18.19 when the blind Sodomits ſhall not ſee, till they feele hell rame down from heaven upon their hides (as a Father ſpeakes) for ſaile of ten ſuch men as A…ra… in five great townſhipsqGen. 18.32 that feared God, and thought upon his name. For the froward is abomin it…on to the Lord, but his ſecret is with the righteous rProv. 3 32. And the feare of the Lord is the beginning of knowledge: but fooles (for want of this fear) deſpiſe wiſdom, and inſtructionſProv. 1 7
A ſecond companion of this holy fear is ſweeteſt complacency, and all deareſt delight in God and his wayes. This alſo is an adjoynt of Gods holy fear, and an indulgence granted only to his ſons, and daughters. A good man is like a good AngelltMat. 18 10 Timor tranſit in charitatem. Gregor., alwayes looking upon the face of God: and the more he lookes, the more he loves, and the more he loves the more he feares: he loves in ſear, and feares in love: that like as in God, mercy and truth meet together uPſal 85.10, ſo in the child of God, love and fear do kiſſe each other. By the firſt their mouth is filled with laughter, and their hearts with joy wPſal. 126.2, By the ſecond they are troubled at his preſence, and when they conſider his abſence, they are afraid of itxIob 23.15. In reſpect of both, the Pſalmiſt ſaith, ſerve the Lord with feare, and re…oyce before him with reverence yPſal. 2.11.. Theſe two concurre in the godly in their journey to heaven, as they did in Jacob journying to Padan Aram. How fearfull is this place zGen. 28.17ſaith he, where yet nevertheleſſe he ſaw nothing but bliſſefull and beatifical viſions. Or as they did in the good women in the goſpell, who departed from the ſepulchre with feare, and great Ioy aMat. 28 8. A ſtrange compoſition of two ſo different affections: will you know a reaſon? All other baſe-borne feare hath paine in it b1 Ioh. 4.18 Omnis timor ſupplicamentum habet. Tertul.but this fear, that iſſues from love, carryes meate in the mouth: for it is not anxious and tormentfull, but delicious, and comfortable. Hence feare and joy are ſet ſo cloſe together by the pſalmiſt. Bleſſed is the man that feareth the Lord, and (at ſame time) delighteth greatly in his commandements cPſal. 112.1.(a practiſe proper to Gods free hearted peopledPſal. 110.3. Neh 1.11.) And the churches are ſaid to walke in the feare of god, and in the comfort of the holy ghoſteAct. 9.31.
And here it might be eaſie to enumerate and reckon up many more Companions of the fear of God,*Timor virtuturn omnium cuſtos eſt. Hierony. ſuch as are. 1. Humility for by humility and the fear of the Lord are riches and honour and life gProv. 22.4. 2. Care of ſincerity and truth in Gods ſervice: Now therefore fear the Lord ſaith Joſhua, and ſerve him in ſincerity and turth hIoſh. 24.14. 3. Hope in Gods mercy, for Let them that fear the Lord, truſt in the Lord, ſaith the PſalmiſtiPſal 115.11. 4. Godly ſorrow for the leaſt ſinnek2 Cor. 7.11 Fuit Ioſephi vita coelum quoddam lucidiſſimis virtutum ſtellis exornatum: erga Deum quidem timoris ac pietatisierga herum &c. Bucholcer: p. 211. &c. But it ſhall ſuffice, in this haſt of time, and croud of matter, to ſhaddow out unto you the lovely traine of heavenly graces that guard and attend the true fear of God in that on example of Joſeph, a man famous for this fear, and noe leſſe eminent in the attendants and companions of it: as is well obſerved by that divine Chronologer, in whoſe words I will relate it. Joſephs life ſaith he, was, a kind of heaven, gayly belpangled, and richly ſtor'd with orient ſtarres of excellent vertues. Towards his good God, he ſhewed forth all holy fear and piety: toward his loving maſter, thankfulneſſe and fidelity: toward his immodeſt miſtreſſe, ſhamefaſt'neſſe and chaſtity: as touching himſelf, all godly wiſdome and continencie: Toward his father (after this) tender reſpect and more then Storke-like affection: Toward his brethren, greateſt mercy and tender compaſſion. In adverſity, none ſo patient,*Ferrum in carcere tranſiit animam ejus Pſal. 105. Sed peccatum non tranſiit, vel ſauciavit conſcientiam ejus ib. Reaſ. 4. in proſperity, none ſo provident &c. And all flowing from this fountaine of Gods holy feare, moſt eminent and exemplary in Joſeph, if ever in any, as ye all know that are any whit vers'd in his heart-melting hiſtory.
Laſtly, look a while upon the feare of God in the Oppoſite on either hand, and you ſhall plainly ſee that none but the truely religious holdeth the meane. It is he that walkes in the middle way, though not without ſome ſtumbles in it, and ſtragglings out of it otherwhiles, to the right hand or to the left: which yet he quickly perceives, and aſſoone recalles and recovers. Theſe extremes are 1. In the defect, a carnal ſecurity and ſenſeleſnes in ſin. 2. In the exceſſe, an helliſh and ſlaviſh fear of God, as a judge, or tyrant. The firſt of theſe is nothing elſe but that bold venturouſnes, whereby graceleſſe and ungodly perſons preſume to ruſh deſperatly, without fearlProv 14.2. or wit, into ſins of all ſorts: flattering themſelves with falſe hopes of impunitymDeut. 29.19 againſt all the judgments of God denounced in the word, and executed in the world*Exemplis tragicis non caret ulla domus., yea though their imiquitie be found to be hatefull nPſal 36.1.2. Theſe the ſcripture tearmeth fooles, to whom t is a paſtime to do miſchiefe oProv. 10.23 Heu vivunt homines tanquam mors nulla ſequatur &c.: living as if there were neither heaven nor hell, God nor devill; till (coming at length to that dead and dedolent diſpoſition of ſuch as being paſt feeling do work all uncleannes with greedineſſe, pEph. 4.19. foreign.) they work out to themſelves their own damnation; and be made to feele that unſupportable wrath and vengeance, which they would never be drawn to fear or ſtand in awe of. For, Bleſſed is the man that feareth alwayes, but he that in a deſperate boldneſſe or Cyclopicall contempt of the divine Juſtice, hardneth his heart ſhall fall into miſchiefe qProv 28 13, yea ſhall ſuddenly be deſtroyed, and that without remedyrProv. 29.1. In executing of which dreadfull ſentence, though the Lord be ſlow, yet he is ſure, his forbearance is no quittance. But although a ſinner, in high contempt of Gods heavy diſpleaſure, do evill an hundred times, and his dayes (through Gods infinite patience) be prolonged, yet ſurely I know, ſaith Solomon that it ſhall be well with them that feare that Lord, which fear before him ſEccleſ. 8.12.. That is, that fear him in his miniſters and deputies, trembling at his judgments, while they hang in the threatningstIſa. 66.2. melting, as Joſich u2 Chr. 34 27at the terrour of his menaces; nay by the kindneſſe of his mercyes, which diſſolves their good hearts, as weake water doth ſome thin ſubſtances, or as the hot …un doth the hard ice. An inſtance hereof ye have in that ſolemne meeting at Mizpeh: where Iſrael, which had found the miſery of Gods abſence, is now reſolv'd into teares of contrion and thankfulneſſe, when he was once returned and ſettled in Kiriath-jearim. Then they mett together at Mizpeh and drew water and poured it out before the Lord w1 Sam. 7 6. In ſignum expiationis iniquitatum ju…ta Iob 11.15. R. S…lomon dicit quod h…c fe…erunt in ſignum humiliationis q d ſicut aqua effuſa ad nihi 'um valet ultra. ſi…in conſpectu tuo nihil ſumus aut videmur. 2 …ſal 86.11.. Whether 'twere teares out of their eyes, or water out of their veſſels (as a ceremony, or pledge of their hearty humiliation) the difference is little. Sure, it was to teſtify the tenderneſſe of their hearts, which, having hang'd looſe a long time from the Lord, began now to unite again unto his fear*. It is certaine that the mercies of God draw more teares from his children, then his judgments do from his enemies: who as in proſperity bec uſe they have no changes, therefore they fear not God yPſal. 55.19.ſo in adverſity their hearts are the more h…rd…ed thereby from his fear zIſ. 63.17. foreign. Rom. 8.15. foreign. 2 Tim. 1.7.(as in Pharaoh and Ahaz) till at laſt, by long trading with the devil in the wayes of ſin, they come to loſe, with him, all paſſive power alſo of being wrought upon; and arrive at that that height of incurable hardneſſe, that neither miniſtry, nor miſery, nor miracle, nor mercy can poſſibly mollify: Which is the greateſt plague that can befall a man out of hell, and the very next ſtep into it.
But the ſecond extreame, ſtanding in as full oppoſition to that fear of God, we are treating of, is, that ſlaviſh and helliſh fear and terrour that evill ſpirits and men conceive of God, whom they look upon only as an implacable ſin revenging judge, or tyrant rather, ready to teare the very kell of their hearts in ſuderaHoſ. 13 6. Quem metunnt Oderunt, Ennius. Odium timerem ſpirat. Tert: and to ſend them packing to their place in hell. Hereupon follows an exulcerate hatred of God, (according to that of the Poet, whom men fear they hate) a deſperate …unning away from God, with Cam, Saul, Ahrzath b2 King. 1.2. Quem quiſ que odit pernſſe expetit. Ennius.&c. A ſecret riſing up againſt God, and an inward deſire, that there were no ſuch thing as God, that ſo they might never be called to an Audit and account of their wicked wayes, and ſinfull courſes, as they are ſure to be in that dreadfull day. This the Devill and his impes beleeve and therefore tremble cIam. 2.19.foreign.. The Greek word ſeemes to imply ſuch an exceſſe of fear as cauſeth gnaſhing of teeth like the claſhing of armour, or horrible yellings like the roaring of the ſea*foreign eſt maris agnatio Hom: I…ad: foreign. vide Euſtach: in locum. Nullum maleficium ſine formidine. quia nec ſine conſcientia ſai. Tert. They have no reſt day nor night. Apoc. 14.11. The reaſon of which outrage is rendred by Ter…u…iam. No ſinner, ſaith he, eſcapes fear of Gods wrath, and all becauſe he can never poſſibly ſhake off Conſcience: which (being Mans ſpie and Gods overſeer) if it be not deſperately feared or ſealed up ſecurely with a ſpirit of ſlumber againſt the day of ſlaugh…r, doth ſting the evill-doer (betwix… whilesdRom. 2.15.) with unqueſtionable conviction and horrour. And thus it fares ordinarily with a wicked perſon. But now tis otherwiſe with the godly, when they are out of temptation (for then, you muſt know, it is ego non ſum ego with them: they are not themſelves, neither can any right judgment, as then, be made of them) But uſually their hearts being puriſied from an evill conſcience eHeb. 10.22through the blood of ſprinkling f1 Pet. 1.2caſt upon them by the hyſſop bunch of faithgRom 5 1, they have peace with god their reconciled father in Jeſus Chriſt. Whom therefore they love in fear, and fear in love, wiſhing nothing more then his being. Let he Lord live hPſal. 18.44., ſaith David) as the principle of their well-being: for it is good for me to draw neer to Jehovah iPſal.73.28: Into whoſe preſence they therefore flee, as the doves unto their windowes kEſay 69 8. I will come into thine houſe in the mulutude of thy mercies, there's his reverencelPſal. 5.7 Loe this is the guiſe of a godly perſon, whiles himſelf. He feares and loves, feares and hopes, feares and prayes, feares and feaſtsmIude 12., feares and workes, yea workes out his whole ſalvation with fear and trembling: and all becauſe he knowes that 'tis not of himſelf, but of God (a moſt free agent) that gives both to will and to worke, and all of his own good pleaſure nPhilip 2.12.13., as the Apoſtle there enforceth it.
SECT. III. Objections and Queries touching the Fear of God, cleared and anſwered.
IF any object here that of Saint John, Object. Perfect love caſleth out fearo1 Joh. 4.18
That is,Sol. Duo ſunt timores Dei, ſervilis & amicalis. Bedain Prov. 1 (ſay we for abſwer) ſervile and baſe fear, which love is perpetually purging upon For as for filiall and friendly fear, it is never caſt out, no not in the ſtate of perfection neither: for the very angels cover their faces and feet before God pEſay 6.2., as knowing their diſtance.
But is the fear of Gods children here purely filiall, without all mixture of that which is ſervile? Queſt
No: Anſ nor need it be. For firſt, ſervile fear (I mean fear of puniſhment) is a good legall preparative to filiall, the ſpirit of bondage to the ſpirit of Adoption, which it introduceth, as the needle or briſtle doth the threed that follows it.
Secondly, as it cannot be utterly caſt out whiles we are here, ſo it is of ſingular uſe to a Chriſtian in his way homeward: for being pa…tly fleſh, and partly ſpirit, it is profitable for the unregenerate part (which is a ſlave and not a ſonne) to be contain'd in duty, and reſtrain'd from ſinne by the fear of Gods juſtice, power and puniſhments. And hence it is (ſaith One) that the fear of God is ſo much urged in Scripture:Cum audis quod Dominus tuus dulcis eſt, attende quid diſigas: cum audis quod rectus, attende quid timea…: ut amore & timore Dei excnatus legem ejus cuſtodias. Caſſ ſuper Pſal 25. Dulcis & rectus Dominus. Si amor Deite tenere no… poteſt ſaltem teneat & terreat amor judicis, meius gehennae, laque…m…tis, …olor…s injer ni, ignis urens, vermis corrodens, &c. Hug. l. 3. de anima. to ſhew a difference between mans firſt integrity (wherein he needed no other motive to duty then love) and the renovation of Gods image in us ſince the fall; which being but imperfect, and in part onelyonly, therefore hath God purpoſely fixed in us the affection of fear, and ſanctified it in his own, to the reſtraining of them from ſin, and provoking them to duty.
How farre forth then may it be lawfull to ſtand in fear of Gods wrath and judgements? Queſt
Divines determine it thus: Anſw we may not fear the puniſhment onelyonly, and not the offence,The chief object of godly fear is evil of ſin: a juſt man is one that feareth an oath, Eccl. 9.2. Gods offence rather then his own diſtreſſe: which appears, in that however God ſpare him yet he will not ſpare himſelf, he is a law to himſelf. nor yet the puniſhment chirefly, and more then the offence: but the puniſhment muſt be feared with the offence, the offence being feared firſt and moſt. And this is both commanded by the Lord ChriſtqMa… 10.28, 29., and commended unto us in the examples of David rPſal. 119.120., Joſtah ſ2 Chron. 34.27.Habakkuk tHab. 3.16.and diverſe other ſaints. And the reaſon is ready rendred by Moſes. Who knoweth the power of thine anger? even according to thy fear, ſo is thy wrath uPſal. 90.11.: that is, As any man fears thy diſpleaſure more or leſſe, ſo ſhall he feel it, as ſome underſtand that Text.
SECT. IIII. Uſe. 1. Information. They that ſcar not God are not his: and who theſe are by their Character out of Pſal. 36.1, 2, 3, 4, &c.
Ʋſe. 1. NOw for Uſe of this point: Is it ſo, that every faithfull ſervant of God, feareth God? hence then in the firſt place, will follow, as a conſectary, that all ſuch as are deſtitute of this reverentiall fear of the Almighty, are (notwitſtanding all their other commendable parts and properties (to be eſteemed no better then graceleſſe, and irreligious perſons. Hence it is ſo often made the brand of a ſonne of Belial, that there is no fear of God before his eyes: and this is purpoſely reſerved in Scripture (after a large bedroll of other abominations found in mens hearts and lives) to the laſt place of allwRom. 3.18 Mal. 3 5.; to intimate: that the want of Gods fear is the ground of all the forementioned miſchiefs, the mother of all the miſrule in the world: As in that unjuſt Judge, (for inſtance) who was therefore unjuſt becauſe he fear'd not God, nor regarded man xLuk. 18.2.. And ſurely the fear of God is not in this place, therefore they will ſlay me, ſaid Abraham of the men of GeraryGen. 20.11.. Lo, he could promiſe himſelf no good at all of that place and people, Object. Sol. where God was not feared.
God was not feared, may ſome ſay: what a reaſon's that?foreign. Timendus, terribili…, per Metony…ā Deus cui timor debetur. Shindler. there is no people ſo barbarous, or perſon almoſt ſo bruitiſh, that feareth not God.
For anſwer: I confeſſe there is nothing more naturall then to ſtand in awe of a Deity. Whence alſo it is that God in the Greek tongue hath his Name from fear, as ſome derive it. And the Chaldee Paraphraſt ſometimes uſeth the word, Fear or Terrour, for God, becauſe of the fear (confeſſedly) due to him. Hence Jacob coming from Syria, and being to ſwear to a Syrian, ſware by the fear of his father Iſaac zGen. 31.53.. But that all fear not the true God, or, 2. that they do not truely fear him, and ſo are none of his, 'tis more then evident.
Firſt, 'tis certain that all men fear not the true God, but ſome thing elſe, which they ſet up in his room. Who ſeeth not that ſome fear idols and devilsa1 Cor. 10.20. Lev. 17.7. Seghnirim of their horrour, and terrour which they cauſe to men. as Pagans: ſome hee-ſaints, and ſhee-ſaints, as Papagans: ſome the Queen of heaven bJer. 44.17.as the ſuperſtitious perſon, that conſults his calendar, and ſcars nothing more then to fall ſick upon an evil day. Some again fear di…grace, as Saul c1 Sam. 15.30. ſee Jer. 38.19.: danger and diſpleaſure of great Ones, as Pilate; who fear'd, if he releaſed Cliriſt according to his conſcience Caeſote *Caius Imperator.ſhould (as indeed afterwards he did) pull his purple over his ears, and kick him off the bench*Contra propriae couſcientiae teſtimoniū, & ores ſui enuntiatum, he delivered up to death the Lord of life, & ſo not only drew upon Caſar and his throne the guilt of innocent blood (in which reſpect Chriſt is ſaid to have been crucified at Rome, Revel. 11.) but alſo ran himſelf at once vponupon Gods and the Emperours heavy diſplea ſure, & ſhortly after became his own deaths-man. Eurrop. 1.7. Euſ b.l. 2 c. 7.: ſome fear loſſe of goods, as the rich young man, that went away ſorrowfull, for nothing more, then that Chriſt ſhould require ſuch conditions as he was not willing to yeeld todMat. 19 20, 21: Some fear loſſe of liberty, as thoſe that forſook Paul the priſoner, and were aſhamed of his chai… e2 Tim. 4.16: ſome fear loſſe of life, making much of a thing of noughtfPſal. 39.5., ſhrinking in the ſhoulder when called to carry the croſſe of Chriſt, or to ſuffer with him, though it be to bee gloriſied together gRom. 8.17. Thus men can make a ſhift to fear any thing, ſo what they ſhould fear; God, I mean, … proper object of this, and all other our affections whatſoever. There is (I confeſie) a …nd of fear of God, abuſively*Timor Dei foreign ſic appellatus. Polan. Synt. ſo called; a generall fear, a fear at large, … in the wicked: ſuch as were thoſe mongrell Samaritans, who feared the Lord, and worſhipped their own Gods after the manner of the nations h2 Kin. 17.33. but this is rather a fright then a fear, a ſpirit of reſtraint, a p…nick terrour, falling eftſoons upon the fouleſt hearts, for the ſa…egard of the ſaints; curbing even the rebellious from outrage, that the Lord God may dw…ll upon earth iPſal. 68.18in his ſervants, and ſubjects: Which elſe theſe hard-hearted Labans, and rough-handed Eſat…'s would never ſuffer, did not Fear of their father Iſaac kGen. 31.53 Lupus venit ad ovile quaerit invadere, jugulare, devorare. Vigilant paſtores, latrant canes, &c. Lupus venit fremens, redit tremens, lupus tamen eſt & fremens & tremens. Aug…de verb. Apoſt. ſerm. 21.bridle them: did he not put his hook into their noſes, and his bit into their jaws, turning them back by the way they came out lEſay 37.28.. This is thought to have been that hornel mentioned by Moſes, wherewith the Lord drave out the Hivite, the Canaanite, and the Hittite before the IſraelitemExod. 23.27, 28: cauſing them by the furies of their own evil conſciences wherewith they were haunted, to fear their own ſhadows, and to ſlre at a ſhaken leaf nLev. 26.36., as a ſparrow out of Egypt, and as a dove out of the land of Aſhur oHoſ. 11.11.. Thus Zebul was terrified with the ſhadow of the mountainspJudg. 9.36.: the Midianites with their own dreams and fanciesqJudg. 7.13.: the Syrians with an imaginary noiſe of charrets and horſesr2 King. 7.6. French Hiſtory. Hiſtory of the Councel of Trent. Catilina non mediocriter ſolebat pertimeſcere, ſi quid crepuiſſet.: the Burgundians (about to give their enemies battle) with the ſight of long thiſtles which they thought to be launces: Cardinall Cr…ſ…ntius at his own conceits, and phantaſies. For as he was writing to Rome from the Councel of Trent, againſt the Proteſtants, he thought verily he had ſeen the devil like a black dog walking in his chamber, and at laſt couching under his table: which caſt the man into ſuch a melancholy dump, that he died of it. This was a terrour from the Lord, but this was not that fear of the Lord here mentioned in the ſe…t, and wherewith few are acquainted. For even of thoſe that profeſſe to fear the true God, how very few are there found that do fear him in truth? which is our ſecond accuſation, and action laid againſt moſt men, and comes now to be proved.
And firſt, for the wicked of the earth, it is moſt certain, that they have greateſt cauſe to fear of any men (if they knew all:) for the direfull and dreadfull threats of Gods mouth are againſt them: Sinne lies ſculking at the doorſGen. 4.7. of their conſciences, like a ban-dog, ready to worry them: the devil ſtands watching to lay claim to them, and to devour themt1 Pet. 5 8: the rage of all the creatures (though they little think of it) is ever arm'd and addreſt to ſeize upon them as traytours and rebels to the higheſt majeſty, and to drag them down into the bottome of hell In all which reſpects, the ſinners in Sion ſhould be afraid, fearefulneſſe ſhould ſurprize the Hypocrites. Cauſe enough they have to run away with thoſe deſperate words in their mouthes, who among us ſhall dwell with the devouring fire? who among vsus ſhall dwell with everlaſting burnings uEſay 33.14.? Or rather (which indeed were more to be wiſht) to grow to that concluſion of the Authour to the Hebrews, Let us have grace, whereby we may ſerve God acceptably with reverence, and godly fear. For our God is a conſuming fire wHeb. 12.28.29.. But how little (alaſſe) of this reverent fear, (and ſo conſequently of any other ſaving grace whatſoever,*Timor Dei eſt virtus & vi…tutu n cuſtos. Bucholcer. Pſ. 36.1, 2, 3, 4 expounded.) there is in the hearts of w…cked and unregenerate perſons, appears in their practiſe: and that the Pſalmiſt maketh good both in reſpect of evill to be avoyded and of good to be performed. Pſal. 36 1, 2, 3, 4. For evill firſt, my minde gives me, ſaith the Prophet, and I am verily perſwaded that there's nofear of God in ſuch a mans heart. ver. 1. But what's the ground of this perſwaſion? may it not be a raſh and uncharitable cenſure you paſſe upon him?Ob. No ſaith he: for, firſt, for evill thoughts, he makes no ſcruple, no conſcionce of them, for he holds that thought's free, and therefore layes the raines in the neck:Sol. and lets them rove any way, yea even then when his reines ſhould teach him better things, in the night ſeaſon xPſal. 16.7.. He deviſeth miſchief, ſaith he, upon his bed. Pſ…l. 36.4.
Secondly for his words, as to God they are ſtout yMalac 3.13., ſo to men they are ſlippery: ſo that ye cannot tell where to have him, neither how to beleeve almoſt any thing that he ſpeaks: the words of his mouth are iniquity and deceit. ver. 3.
Thirdly for matter of deeds, he abhorrs not any evill. ver. 3. well he may leave ſome ſin, but he loaths it not: forbear it he may for ſome politick reſpects (as fear of the law, ſhame of the world, and ſpeech of people) but 'tis ſure he hates it not in his heart. A man may withdraw himſelf from ſome particular ſin, give it over, ſeeme to be divorc'd from it, yet have a monthes minde to it ſtill. As Ahaſhueroſh, when the heat of his paſſion was over, remembred Vaſhti and what was decreed againſt her zEſth. 21., and could have wiſhe it otherwiſe: Or as the husband of Michal, who when ſhe was taken from him, yet he came weeping after her afar off a2 Sam. 3.16.. And this way a man may be as wicked in his fearfull abſtaining from ſin, as in his furious committing of it. But uſually this generation of men that have not the fear of God before their eyes, are ſo wedded to their wicked courſes, that they will at no hand depart from iniquity bProv. 3.7. Malach. 3.5., but are wiſe, and cunning to palliate and plead for that they doe: Yea againſt all the terrours of the Lord (caſting handfulls of hell-fire into their faces in the miniſtry of his word) which ſhould make them tremble and ſin not cPſal. 4.4., they (contrarily) ſin, and tremble not. Yea (which is worſt of all, and ſets them fartheſt off from mercy) they pleaſe and bleſſe themſelves dDeut. 29.19, 20.in that iniquity of theirs which God and good men deſcry to be hateful, Pſal. 36.2. not only not ſtanding in awe of his judgements as they ought, while they hang in the threatenings: but fleſhing and ſlattering themſelves, as if the bitterneſſe of death were paſt e1 Sa. 15.32., becauſe ſentence is not ſpeedily executed, and for that God forbeares for a time to puniſhfEccle 8.13., as waiting their returneg2 Pet. 3.9., Loe, this is the diſpoſition of wicked and ungodly people, as touching that which is evill: and this ſufficiently ſhewes them utterly voyd of Gods true fear, whiles they plunge themſelves into ſins of all ſorts with all delight and greedineſſe.
Next for the performance of that which is good; it is manifeſt, ſaith David, that the wicked perſon hath no fear of God before his eyes, for he hath left off to do good Pſal. 36.3. he reſtraines prayer hIob 15 4.and other holy duties, ſaith Eliphaz: he ſeeth not need to ſeek the Lord iPſa. 34.9, 10ſaith the Pſalmiſt again: he counts it a burthen, a courſe of no boot or benefit, to be religious, ſaith our Prophet here above the textkMal. 3.14.15. He is no whit troubled at his own inſufficiency or infirmity,lIob 37. ult. he takes no notice of Gods great judgements abroad the world, he will not declare his works mPſal 64.9.. What ſhould I ſtand to multiply words in a caſe ſo cleare? Leave we theſe*Sons of Belial. foreign yokeleſſe, feareleſſe, frontleſſe, people to the juſt judgement of God which will ſurely ſeize upon them (if they take not courſe with him by timely repentance) tearing off the brawnineſſe of their hearts, and waſhing off the varniſh, that is upon the faces of the more refined amongſt them with rivers of brimſtonenEſa. 30.33..
As for the better ſort of men, be it that backſliding Iſrael have plaid the harlot, yet why ſhould Judah offend for want of this fearoIer. 3.8.? And yet (with grief I ſpeak) there is but too great a defect of this holy fear to be diſcovered in Judah alſo: Gods own dear children, I mean, many of them at leaſt; as were eaſy to evince. For How ſhould we all fear God in his name, that we diſhallow it not?pDeut. 28.58 fear him in his preſence, that we pollute it notqIer. 5.22.? fear him in his miniſters that we diſcourage them notr2 Cor. 7.5.? fear him in his people that we oftend them notſ1 Cor. 10.32? fear him in the myſteries, of godlineſſe, that we prophane them not: fear him in his promiſes that we neglect them nottHeb. 4.1.? fear him in the works of his providence, that we ſlight them notuEſay 5.12.? How ſhould we be godlyly jealous over our ſelves and one another, miſtruſting the corruption of our own naturesw2 Cor. 7.1.: and for others, fearing leſt good men ſhould fall from the ſimplicity that is in Chriſt Jeſus x2 Cor. 11.3., and leſt bad men ſhould be hardened, and hindered by us, or ruine themſelves when we might help themyJude 23.? Lay your ſelves now, every man, to the rule laid before you, and ſee your own ſwerving and be humbled. Take the rod into your own hands, and afflict your ſelves ſeaſonably, with voluntary ſorrowes for your defects in this duty; leſt elſe he ſtand over you, and tutoring you to his fear, at every laſh let you hear the rod ſayzMicah 6 9., If I be a father, where's my honour? and if a maſter, where's my fear? aMal. 1.6.But a word to theſe wiſe is ſufficient.
SECT. 5. Ʋſe 2. Examination, where markes of the true fear of God, inreſpect 1. of evill both in judgement, and practiſe. 2. of good toward 1. God, 2. men, both rich and poor, 3. our ſelves in proſperity and adverſity.
SEcondly, is this fear of God an infallible note of an honeſt heart? Let a man then examine himſelf b1 Cor. 11.28 foreign. as à Lapidary doth his gemmes and Jewels. Queſt. Anſw. Solus Dei timor eſt qui mentes corrigit, fugat crimina, innocentiam ſervat, & omnis boni tribuit facultatem. Chryſost ſer. de Joan Baptiſt., and ſo learne to ſettle the ſoundneſſe of his gracious eſtate by ſecuring this to his own ſoule, that he is a man truly fearing God.
But how may I come to know it, will ſome ſay. I anſwer, enough hath been ſaid to this already in the foregoing diſcourſe. If any yet would have further ſatisfaction, try your ſelves carefully by the effects, which this fear will certainly produce, where ever it lodgeth; cauſing that man diligently to endeavour 1. the ſhunning of all that's evill, 2. the doing of all that's good.
Firſt this clean fear of God cPſal 19.9., (as David fitly ſtiles it) is of ſoveraigne and ſingular uſe to a man for the caſting out of all that's evill, whether in judgement or practiſe, as faſt as it comes to knowledge.
For point of Opinion, firſt, Fear God, ſaith the Angell, that had the everlaſting Goſpell to preach unto them that dwell in the earth (underſtand it you may of that heroicall Luther, and the reſt of the Renowned Reformers of later times) fear God, ſaith he, and give glory to him dRev. 14.7.(viz. by abdicating and abjuring your hereticall and erroneous conceits and opinions, and receive the love of the truth that ye may be ſavede2 Theſ 2.10.) It is the property of this fear to make humblefProv. 22.4: Now an humble man can never be an heretick, for it is but ſhewing him his errour, and he will quickly yeeld, and ſubſcribe to truth.*Ioannes Denckius haereticus ſed vir doctus & demiſſi animi, reſipuit tandem converſus ah Oecolampadio, & piè obijt Baſileae. Anno. 1528. Scultet. Annal.
The like we ſay for matter of practiſe, The fear of the Lord is to depart from evill gProv. 3.7., whether publike, private, or ſecret. For the firſt, wherefore now, let the fear of the Lord be upon you (ſaith Jehoſaphat in his charge to his judges, as they were going their Circuit) take heed and do it, for there is no iniquity with the Lord our God, nor reſpect of perſons, nor taking of gifts h2 Chr. 19.7. And Iob tells us that howſoever he could eaſily have borne out his oppreſſions by his greatneſſe, yet he durſt not, for he feared God and eſchewed that evill alſoiIob 31.13, 34.. Next, as in publike negot…ations, and places of judi…ature it caſts out corruption: ſo in private commerce, and enterdealing betwixt man and man. Thou ſhalt not curſe the deaf ſaith the Lord why what if I do (might a man reply) he cannot hear me? Thou ſhalt not lay a ſtumbling block before the blind, why what it I do; he cannot ſee me? But thou ſhalt fear the Lord kLevit. 19.14 Deo obſ…ura clarent, mata reſp…ndent, ſilentrum confitetur.as it followes there) who both heareth thy cur…es and ſeeth thy ſtumbling blocks. Night will conve…t it ſelf into noone before God, and ſilence prove a ſpeaking evidence. Earth will cry Cam guiltylGen. 4.10, or if earth do not, heaven will reveal the iniquity mIer. 20.27 Servi ut ta…eant, jementa loquentur luvenal.. Yea the very beaſts have a wordist to paſſe upon evill-doers, as the aſſe upon Balaam n2 Pet. 2.26: A bird of the ayre ſhall carry the voice, and tell the matter oEccle. 10 20. Or it all tl…eſe ſhould faile, yet the eyes of the Lord run to and f…o beholding the evill and the good pProv. 15 3 foreign. Muſ:. Neither is he an … as the Epicures dreamt, but he hath a revenging eye (as the hrathen Poet.) and hand toqEſa. 5.25.: (as the holy Prophet aſſure, us) the remembrance whereof reyn'd in Ioſeph from yeelding to the wicked motion of his wan… on miſtreſſe, though he might have comm…tted that folly, and the world have been never the wiſerrGen 39 9.
Laſtly, it cleanſeth alſo from ſecret ſins, ſuch as the world never comes acquainted with; for ſuch as fear the Lord ſhall not be …ſited of evill ſProv. 19.23. It weeds by p…criſytIoſh 24.14 out of the heart, and pride and arrogancy and every … way uProv. 8.13, be it but in thought: as is to be ſeen in Iob, who durſt not once … (…ully) upon a maid, becauſe God, he knew, ſaw his wayes, and coumed … wIob 31.1, 1. Loe this was it that m…de him retrain wanton lookes, and … w…ckedneſſe, cleauſing himſelf from all filt himſſe of ſleſh and ſpirit, ſo perſ…ling hol…ſſ … the fear of God.x|2 Cor. 7.1.
Secondly this holy fear, as it frames the heart to a ſh…ing of ſin, ſo it formes it no le…e to the d…ing of duty: and that 1. toward God, 2. toward men. For God, firſt, it m…keth a man 1. beleeve him 2. …y him. Firſt, it trembleth, all out as m…ch, at the threats of God mouth as at the ſt…okes of his handyEſay 66.2, as is to be ſeen in Habakkuk zHab. 3 16. And the ſcripture noteth … of the Patriarch Noah, that moved with fear he beleeved aHeb. 11.7 foreign., A…d the denvered Iſraeli…s, poſſeſt with this filiall fear, beleeved God and …is ſervant Mo…es bEx 14. nlt.. Thus it frames a mans heart to ſaith in Gods wordcProv. 13 13. And ſo it doth ſecondly, to the obedience of his will: for they that fear the Lord, will keep his covenant dPſ 103.13.18, yea they will work hard at iteAct. 10.35, as afraid to be taken with their tasks undone.
Thus it orders us in point of duty toward God, and no leſſe toward men, both our ſelves and others.
For others firſt: this fear of the Lord teacheth both rich, and poor, their ſeve all duties. The rich it teacheth 1. not to brow-beat or oppreſſe their poorer brethrenfGen 42 18. This do and live, ſaith Ioſeph, for I fear God and thats your ſec…ty: As if he ſhould ſay, …ntend you no hu…t. though ye are fallen into my danger; for it ſtands n…t with that ſcar of God that hath taken up my heart. And, ought ye not to have walked in the fear of God gNehem. 5.9? ſaid Nehemiah, to thoſe mercileſſe uſurions Iſraelites, that had engrated upon their brethren.
2. To be hoſpitable and ha…borous, ready to relecve the neceſſitous: ſuch eſpecially as are of the houſhold of ſaith. This we ſee in Obadiah h1 King. 8.12, 13, for the old teſtament, and Cornelius, for the new: he feared God, ſaith the text, and he gave much almes iAct 10.1, 2. As on the other ſide, to him that is afflicted, ſaith Iob, pitry ſhould be ſhewed from his friend, but he forſaketh the fear of the Almighty kIob 6.14What cares Nabal the churle though worthy David dye at his doore, ſo long as he may ſit warme within, eating of the fat, and drinking of the ſweet. All his Logick is little enough to conclude for himſelf. Shall I take my bread and my fleſh that I have kill'd for my ſhearers, and give it to men, whom I know not whence they be l1 Sam. 25.11? No, why ſhould he, ſay: but the fear of God would have taught the foole*Nabal is his name and folly is with him moe wit.
But Secondly, as it formeth the rich to their duties, ſo the poorer ſort too; whom it rendreth, 1. Content with their pittance, as knowing, that Better is a little with the fear of the Lord, then great treaſure, and trouble therewith mProv. 17 122. Far from envying the rich, ſith God hath meted out to each one the portion of his allowancenActs 17 26 foreign., with this condition, that where much is given, much ſhall be required oLuke 12.48. Let not thine heart envy ſinners, ſaith Solomon, but (for an antidote againſt that evil diſeaſe) be thou in the fear of the Lord all day long pProv. 23.17.
Laſtly, for our ſelves (in what eſtate ſoever) the fear of the Lord will make and keep a man in proſperity, 1. humble, 2. thankfull; as in adverſitie, 1. patient. 2. confident.
In proſperity it teacheth: 1. Humility, according to that of the Wiſe-man; By humility and the fear of the Lord are riches qProv. 22.4&c. where you may obſerve a very cloſe connexion of humility and the fear of the Lord, ſet forth by an elegant aſyndeton in the originall: there being no grammaticall copulative ſet between them; but ſuch a near affinity intimated, as if they were the very ſame thing, and the one praedicated of the other, as termes convertible. 2. Thankfulneſſe; as appears in the example of Job and David: and may be gathered out of that text in Jeremy: Neither ſay they in their hearts, Let us now fear the Lord our God, that giveth rain, both the former and latter rain in his ſeaſon, &c.rJer. 5 2…. One would think, he ſhould rather blame them there, for not ſaying, Let us praiſe the Lord our God, &c. but that former includes this latter: for he that truely feareth God, will not fail to be thankfull.
Next, in time of adverſity, the fear of God is of no ſmall uſe and benefit; for 1. It makes men patient, willing to bear Gods hand, and to wait his leiſure: to ſeek remedy onley in Gods wayes, and to accept of it onelyonly upon his termes: Thus thoſe holy women in Peter, being under the croſſe of unequall yoke-fellows, might not ſeek to win their loves by plaited hair, or gariſh attire, but by a meek and quiet ſpirit, and by a chaſt converſation coupled with fear ſ1 Pet. 3.3.
Adde hereunto (in the laſt place) that the fear of God keeps men confident in the evil day, holds up their hearts from dejection and diſquietment. For it brings a man before God in prayertProv. 14.26, as it did diſtreſſed David uPſal. 119 38, and fainting Habakkuk wHab. 3 16, 17.; who after he had poured forth his ſoul before God, with reverence and godly fear, roſe up off his knees as confident as might be, that Although the fig-tree ſhall not bloſſome, nor fruit be found in the vines; the labour of the olive ſhould fail, and the fields yeeld no meat: the flock ſhould be cut off from the fold, and there be no herd in the ſtalls: yet I will rejoyce in the Lord, ſaith he: I will joy in the God of my ſalvation. The Lord God is my ſtrength, &c. So true is that of Solomon: In the fear of the Lord is ſtrong confidence: and his children have a place of refuge xProv. 14.26. And this is that fear of God that ſpeaks a man truly religious. Apply your ſelves now every one to the rule, and ſearch and ſee in ſome of you an utter nullity; in otherſome, a fearfull deficiency of this reverentiall fear of God.
SECT. VI. Ʋſe 3. Exhortation to get and grow in this holy Fear: with ſix Motives, Ʋſe 3 and three Means tending thereto.
ANd for a third Uſe of the point, learn we all, firſt, to get; and then to grow in this grace. Let the fear of the Lord be upon you, and do it y2 Chro. 19.6. Give all diligence to faſhion your hearts to this reverent regard of God: conſidering the terrour of the Almighty, which we muſt needſly know either as ſlaves or ſons: but better as ſons, that in the day of diſtreſſe he may ſpare us, as a man doth his own ſonne that ſerveth him zMal. 3.17 Motives to the fear of God..
If yet ye look for further Motives to this duty, Conſider that the fear of God is 1. But equall and reaſonable. 2. Gainfull and profitable. 3. Needfull. 4. Honourable. 5. Acceptable. 6. Comfortable.
'Tis equall, firſt, for it is our bounden duty, ſith he hath ſo often commanded and required it upon our allegeanceaPſal. 2.11 pſal. 33.8 prov. 3.7 Eſay 8.13 Heb. 12.28: beſides, that it of right appertaineth unto him as a due, though he ſhould never have called for it. Bring preſents unto him that ought to be feared bPſal. 76.11, ſaith David, and who would not fear thee, ô king of nations? for to thee doth it apprtain, becauſe there is none like to thee cJer. 10.7 Eccleſ. 12.13. It is then (you ſee) and act of juſtice to fear the Lord. And when we have done our utmoſt that way, we have done no more then was our duty to dodLuke 17.10.
Secondly, 'tis a practiſe no leſſe gainfull then equall (whatever thoſe profane miſcreants above the text blaſphemed to the contrary.) Profitable it muſt needs bee, for it hath the promiſes of both lives. In the life preſent, he that hath the fear of the Lord ſhall not be viſited of evil eProv. 19.23, in generall: Not of the evil of ſinne, for te fear of the Lord is to hate that evilfProv. 8.13: Nor of pain, for the fear of the Lord is a fountain of life, to eſcape the ſnares of death gProv. 14.27: Say hee meet with troubles without, or terrours within, yet he that feareth God ſhall come out of them all hEccleſ. 8.12. Thus for evil: And for good, both to us and ours after us. By humility and the fear of the Lord, are riches, and honour, and life iProv. 22.4 Eſay 33.6. One would think that were enough: yea, but then here's more then enough: They that fear the Lord ſhall want no manner of thing that is good kPſal. 34 Ob. Sol.. Ey. but what ſhall their poor children do when they are gone? Well enough: for their ſeed ſhall be mighty upon earth, and their generation bleſſed, Pſal. 112. thoroughout. Thus for temporalls they are provided for: And for ſpirituall bleſſings in heavenly thingslEpheſ. 1.3, The Lord taketh pleaſure in them that fear him mPſa. 147.11: he will teach ſuch a one in the way that he ſhall chuſenPſal. 25 12, guide them he will with his counſell, and afterwards receive them to his gloryoPſal. 73 24. Surely Gods ſalvation is nigh them that fear him p, ſaith David, and the covenant of life and of peace was with Levi, becauſe he feared God qMal. 2.5, ſaith Malachy. Lo, thus ſhall the man be bleſſed, that feareth the LordrPſal 128.4.
Thirdly, this holy fear is wondrous needfull, for it inciteth and inableth to all Chriſtian duties: Whence it was that the Lord both delivered his Law at firſt in a fearfull mannerſExod 19., and afterward, wiſhed that the hearts of his people might bee ſeaſon'd with his fear, that they might keep his commandements alwayes tDeut. 5.29. Serve the Lord with fear, ſaith David uPſal. 2.11: yea, he thou in the fear of the Lord all day long wProv. 23.17, ſaith Solomon. The primitive Chriſtians walked in the fear of the Lord (ſaith St. Luke xActs 9 31) and it is a ſpot in your feaſts to eat an drink without fear yJude 12 foreign., ſaith St. Jude.
Fourthly, 'tis honourable: for (beſides that God takes himſelf highly honoured by it, and therefore calls for it in this Name; If I be a father, where is mine honour; and if a Maſter, wher's my fear zMal. 1.6?) we our ſelves are not a little dignified hereby. The woman that feareth the Lord, ſhe ſhall be praiſed: and though many daughters had done vertuouſly, yet ſhe excelled them allaPr. 31.29, 30. This grace winnes a man a wonderfull deal of reſpect both from God and men; as it did Job, of whom God himſelf boaſtedbJob 1.8: and Abraham, who was a Prince of God to the Heatheniſh HittitescGen. 23 6.
Fifthly, 'tis a grace very acceptable: for it gives grace and vertue to all other graces and duties; which elſe are unpleaſing to the Almighty. For to him will I look, even to him that trembleth at my word dEſay 66.2, 3: as to none elſe, be his ſacrifice never ſo ſpecious or coſtly. And to ſhew how highly God eſteemeth this fear, you ſhall find it not ſeldome ſet for the whole ſervice of God in holy Scripture, as was ſaid before.
Laſtly, it is exceeding comfortable, for it freeth the heart of all baſe fears; (which vaniſh out of ſight before this, as the leſſer lights before the Sun) and fills it with ſtrong confidence and conſolations: making the man in whom it is to hold up his head in the greateſt hurly-burlie, and to walk about the world as a conquerour, void of all fear what man or devil can do unto himePſal. 3 thoroughout..
You ſee that this holy fear comes commended unto you by many names: what remains, but that ye ſet your ſelves in all good earneſt, for the attaining thereunto in a diligent uſe of the means. Theſe are among others:.
Firſt,Means of getting the fear of God. ſet on ſerious meditation, and firſt upon your ſelves, Reflect, and ſee, 1. your own miſerable condition, by reaſon of ſin imputed to you, ſin inherent in you, and ſin iſſuing from you: together with the deſerved puniſhment, all torments here, and tortures hereafter, which are but the juſt hire of the leaſt ſinfRom. 6. ult.. 2. Your utter inability to free your ſelves either from ſin, or puniſhment. From the former you can no more free your ſelves, then the blackmore from his skin, or the leopard from his ſpotsgIer. 13 23: And for the later, there's no power, wit, or any other meanes in our ſelves or the creature, either to abide or avoyd it. This meditation made Peters converts cry out for fear, Men and brethren what ſhall we do to be ſaved hAct. 2.3…? Next, buſy your thoughts upon God, be thinking upon his name, with thoſe in the text. See him as he ſtands deſcribed 1. in his word. 2. in his works.
The word ſets out God for our preſent purpoſe, 1. as a God of tranſcendent excellency and ſurpriſſing glory: and thence inferrs a neceſſity of his fear: Who would not fear thee O king of Nations iIer. 10 7&c. ſaith Ieremy. And thou art more glor… ous and excellent than the mountains of prey, that is, then the flouriſhing Aſſyrians, with all their goodly Monarchy: therefore (as a conſectary) …ring preſents unto him that ought to be ſeared kPſa 76.4, 11.
2. As omnipreſent and omniſcient: one that beholdeth and taketh knowledge of all we doe, as much as of any thing in his own heart: for all things conſiſts in him lColloſ 1.17. And the wayes of a man are before the Lord, he ponder…th all his paths mProv. 5 21. And will ye not tremble at my preſence ſaith the LordnIer. 5.24. Ioſeph did, and ſo kept himſelf untouch…: and Iob did, and ſo frighted his conſcience from ſin by this wholeſome conſiderationoIob 31 1, 2..
3. As armed with infinite power and might, to reward us if we fear him, and to puniſh us if we neglect him. Shall ſervants …ear their maſters, becauſe the have power over the ſle…h pColoſ 3 23., and ſhall not we …ear him that is a…le to caſt body and ſonle to hell q…at 10 29. No man will pu… his hand into a fiery crucible to ſetch gold …, becauſe he knowes it will be r…e hi… did we as truly beleeve and f…ar the fire of hell &c.?
4. As infinitely juſt, and ſingularly carefull to puniſh ſin, where ever he finds it; be it in the …eareſt of his own, nay in his onelyonly ſon, who being ma…e ſin for us r2 Cor. 5.21, and found in the ſhape and ſtead of ſinfull fle…h ſ3 …. 8 2 foreign &c Liturg. Graec., was made to undergo thoſe dolorous and …concerveable ſorrowes, that drew clotted bloodtLue. 22.44 foreign. from his body: and were joyn'd with a temporary deſertion to his ſoule: yet the very p…es of hell, which he ſel…or a ſeaſonuPſ 22.1 &c. Who would not therefore fear before this juſt and impartial God? See that ſweet ſong of the triumphant ſaints, that had overcome the beaſt by the blood of the lamb. Iuſt and true a e thy wayes &c. who ſhall not fe…r thee, O Lord, and glo…ifie thy name wRev. 15 4. &c.
5. As abundantly and un…peakeably kind and loving to us in Chriſt. This property in God throughly thought upon will inflame our hearts with his love, and ſo make us fearfull to diſpleaſe him as the dutifull ſpouſe her loving husband, or the gratious child his indulgent father. This is to fear God and his goodneſſe xHoſ. 3 5, to fear God through delight in his w…es yPſal 112.1to reioyce in fear zPſal 2 11and therefore to fear to offend, him with hope, becauſe there is mercy with h…m aPſal. 130.4, as the pſalmiſt hath it. Thus meditate on the attributes of God, ſet forth in the word. In the world next, you may ſee God in his workes. And firſt, thoſe ſtanding miracles, the hanging of the earth upon nothing bIob 26.7, the bounding of ſea, that it cannot tranſgreſſe his wordcIer. 5.24. By the word of the Lord were the heavens made: and all the hoſt of them by the breath of his mouth. He g…thereth the waters of the ſea together as a he…p: he laveth up the depth in ſtorehouſe…. Let all the earth ſe… the L…d. let all the … of the world ſtand in…awe of him. For he ſpake, and it was done, he comm…nded and i… ſtood faſt dPſal 33 6, 7, 8, 9&c. Secondly turne your eyes and thoughts upon the judgments of God: and firſt particular, executed upon others for our warning and learning. The righteous hall ſee this and fear ePſal. 52.6, as David ſpeakes, and as D…v…d did too: as himſelf teſtifieth, my ſt… harembleth for fear of thee, and I am a…aid of th… udg ments fPſl. 119, 120. When one child is whipt in a ſchoole, the reſt will tremble: ſo it ſhould be with us, when we ſee others pun ſhed: which becauſe … did notgDan. 5 21, 22.27 D…ſcite juſt…i… am monai & non temnere &c. P…ndit Herodotus ſuo temnore conſp…ctam eſſe in Aegvpto statuam S…na herib… cum hac inſ…ptinne, foreign. when his father was turn'd a graſing; therefore was he found too light in the ballance, and his kingdome given to his neighbour, that was better then he.
2. Premeditate upon the generall judgment, and the unconceivable terrour of that dreadfull day, when the heavens ſhall paſſe aw… with a gre…noſe, …nd the el… ments ſhall mſlt with fervent hea…: the earth alſo, and th… workes th…t are the…ein …hal… burnt up h2 pet 3 10. Faelix (though a pagan) trembled at P…ls diſcourſe of this great dayiAct 24 25. The devils when they think of it, ſhake and ſhadder: the joynts of their loines are looſed with Belhizzar, and their knees ſmite one againſt anotherkDan 5.6.. And can any man think ſeriouſly of this laſt judgment, and not be moved with fear? Fear God ſaith Solomon, and, as a help hereunto, conſider, that God will bring every work into judgement, with every ſecret thing whether it be good or evill lEccleſ. 12.14.
And this is the firſt meanes of getting Gods holy fear, viz. Meditation. The ſecond is like unto it, and that is faithfull and fervent prayer to the father of lights mJam. 1.17., for it is a ſupernaturall gift to fear God as a father. Thus David goes to God for this gift, Ʋnite my heart (which of it ſelf is wofully divided and ſcattered up and down upon lying vanities) to fear thy name nPſal. 86.11. And Eliphaz gives this as a reaſon, why men caſt off fear, becauſe they reſtrain prayer oJob 15.4. And it may eaſily be obſerved, that to fear God, and to ſeek God, are often in ſcripture (eſpecially Pſal. 34.) uſed for one and the ſame: this being the ready way to that, and indeed the onelyonly way. For, I will yet for this be ſought unto by the houſe of Iſrael, ſaith the LordpEze. 36.37 concerning the benefits and contents of the new covenant; One clauſe whereof (for our encouragement to ply the throne of grace by prayer) is this, I will give them one heart, and one way, that they may fear me for ever. I will put my fear into their hearts that they ſhall not depart from me for ever qIer. 32.39, 40.