small in the worlds eyes in thine own eyes in the Saints eyes as sometimes one Saint is little in another Saints eye yet thou because thou fearest God art put among the blessed 2. By small sometimes is meant those that are but small of stature or young in years little Children that are easily passed by and looked over as those that sang Hosanna in the Temple were when the Pharisees deridingly said of them to Christ dost thou hear what THESE say Matth. 20.16 Well but Christ would not dispise them of them that feared God but preferred them by the Scripture-Testimony far before those that did contemn them Little Children how small so ever and although of never so small esteem with men shall also if they fear the Lord be blessed with the greatest Saints He shall bless them that fear him small and great 3. By small may sometimes be meant those that are small in grace or gifts these are said to be the least in the Church that is under this Consideration and so are by it least esteemed Thus also is that of Christ to be understood In as much as ye did it not to one of the least of these ye did it not to me 1 Cor. 6.4 Matth. 25.45 Art thou in thine own thoughts or in the thoughts of others of these last small ones small in grace small in gifts small in esteem upon this account yet if thou fearest God if thou fearest God indeed thou art certainly blessed with the best of Saints The least Star stands as fixed as the bigest of them all in Heaven He shall bless them that fear him small and great He shall bless them that is with the same blessing of eternal life For the different degrees of grace in Saints doth not make the blessing as to its nature differ 'T is the same Heaven the same Life the same Glory and the same Eternity of Felicity that they are in the text promised to be blessed with That is observable which I mentioned before where Christ at the day of Judgment particularly mentioneth and owneth the least In as much as ye did it not to one of the least The least then was there in his Kingdom and in his Glory as well as the biggest of all He shall bless them that fear him SMALL and great The small are mamed first in the text and are so the first in rank it may be to shew that though they may be slighted and little set by in the world yet they are much set by in the eyes of the Lord. Are great Saints only to have the Kingdom and the glory everlasting Are great works only to be rewarded works that are done by vertue of great grace and the abundance of the gifts of the holy Ghost No Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a Disciple Verily I say unto you he shall in no wise lose a Disciples reward Mark here is but a little gift a Cup of cold water and that given to a little Saint but both taken special notice of by our Lord Jesus Christ Matth. 10.42 He will give reward to his Servants the Prophets and to his Saints and to them that fear his name small and great Revel 11.18 The Small therefore among them that fear God are blessed with the great as the great with the same salvation the same glory and the same eternal life and they shall have even as the great ones also shall as much as they can carry as much as their hearts souls bodys and capacities can hold Thirteenthly Dost thou fear God why the Holy Ghost hath on purpose indicted for thee an whole Psalme to sing concerning thy self So that thou mayest even as thou art in thy calling bed Journey or when ever sing out thine own blessed and happy condition to thine own comfort and the comfort of thy fellows The Psalm is called the 128. Psalm I will set it before thee both as it is in the reading and in the singing Psalms Blessed is every one that feareth the Lord that walketh in his waies for thou shalt eat the labor of thine hands happy shalt thou be and it shall be well with thee Thy wife shall be a fruitful Vine by the sides of thine house thy children like Olive Plants round about thy Table Behold that thus shall the man be blessed that feareth the Lord. The Lord shall bless thee out of Zion and thou shalt see the good of Jerusalem all the daies of thy life yea thou shalt see thy childrens Children and peace upon Israel As it is sung Blessed art thou that fearest God And walkest in his way For of thy Labour thou shalt eat Happy art thou I say Like fruitful Vines on thy House side So doth thy wife spring out Thy Children stand like Olive Plants Thy Table round about Thus art thou blest that fearest God And he shall let thee see The promised Jerusalem And her felicity Thou shalt thy Childrens Children see To thy great Joyes increase And likewise grace on Israel Prosperity and Peace And now I have done with the priviledges when I have removed one Objection Object But the Scripture saies Perfect love casteth out fear and therefore it seems that Saints after that a Spirit of Adoption is come should not fear but do their duty as another Scripture saith without it 1 Joh. 4.18 Luk. 1.74 75. Answ. Fear as I have shewed you may be taken several waies 1. It may be taken for the fear of Divels 2. It may be taken for the fear of reprobates 3. It may be taken for the fear that is wrought in the godly by the Spirit as a Spirit of bondage or 4. It may be taken for the fear that I have been but now discoursing of Now the fear that perfect love casts out cannot be that sonlike gracious fear of God that I have in this last place been treating of because that fear that love casts out hath torment but so has not the Son-like fear Therefore the fear that love casts out is either that fear that is like the fear of Devils and Reprobates or that fear that is begot in the heart by the Spirit of God as a Spirit of bondage or both for indeed all these kinds of fear have torment and therefore may be cast out and are so by the Spirit of Adoption which is called the Spirit of Faith and love when he comes with power into the soul so that without this fear we should serve him But to argue from these texts that we ought not to fear God or to mix fear with our worship of him is as much as to say that by the Spirit of Adoption we are made very Rogues for not to fear God is by the Scripture applied to such Luk. 23.40 But for what I have affirmed the Scripture doth plentifully confirm saying Happy is the man that feareth alway And again It shall be well with them that fear God
ministration as to this particular in leaving off to work now by the Law as afore and comming to the soul with the sweet word of promise of life and salvation by Jesus Christ. Thus far this fear is godly that is until Christ by the spirit in the Gospel is revealed and made over unto us and no longer Thus far this fear is godly and the reason why it is godly is because the ground-work of it is good I told you before what this fear is namely It is the fear of damnation Now the ground for this fear is good as is manifest by these particulars 1. The soul feareth damnation and that rightly because it is in its sins 2. The soul feareth damnation rightly because it hath not faith in Christ but is at present under the Law 3. The soul feareth damnation rightly now because by sin the Law and for want of faith the wrath of God abideth on it But now although thus far this fear of God is good and godly yet after Christ by the Spirit in the word of the Gospel is revealed to us and we made to accept of him as so revealed and offered to us by a true and living faith this fear to wit of damnation is no longer good but ungodly Nor doth the Spirit of God ever work it in us again Now we do not receive the spirit of bondage again to fear that is to say to fear damnation but we have received the spirit of adoption whereby we cry father father But I would not be mistaken when I say that this fear is no longer godly I do not mean with reference to the essence and habit of it for I believe it is the same in the feed which shall afterwards grow up to an higher degree and into a more sweet and gospel currant and manner of working but I mean refference to this act of searing damnation I say it shall never by the spirit be managed to that work it shall never bring forth that fruit more And my reasons are 1. Because that the soul by closing through the promise by the spirit with Jesus Christ is removed off of that foundation upon which it stood when it justly feared damnation It hath received NOW forgiveness of sin it is now no more under the law but in Jesus Christ by faith therefore there is now NO condemnation toit Act. 26.18 Rom. 6.14 chap. 8.1 The ground-work therefore being now taken away the spirit worketh that fear no more 2. He cannot after he hath come to the soul as a spirit of adoption come again as a spirit of bondage to put the soul in t his first fear to wit a fear of eternal damnation because he cannot say and unsay do and undo As a spirit of adoption he told me that my sins were forgiven me that I was included in the covenant of grace that God was my Father through Christ that I was under the promise of salvation and that this calling and gift of God to me is permanent and without repentance And do you think that after he hath told me this and sealed up the truth of it to my precious soul that he will come to me and tell me that I am yet in my sins under the curse of the Law and the eternal wrath of God No no the word of the Gospel is not yea yea nay nay It is only yea and amen it is so as God is true 2 Cor. 1.17 18 19 20. 3. The state therefore of the sinner being changed and that too by the spirits changing his dispensation leaving off to be now as a spirit of bondage to put us in fear and coming to our heart as the spirit of adoption to make us cry father father he cannot go back to his first workagain for if so then he must gratify yea and also ratifiy that profane and Popish doctrine forgiven to day unforgiven to morrow a child of God to day a child of Hell to morrow but what saith the Scriptures Now therefore such are no more strangers and foreiners but fellow-Citizens with the Saints and of the houshold of God and are built upon the foundations of the Apostles and Prophets Christ Jesus himself being the chief Corner-stone In whom all the building fitly framed together groweth into an holy Temple in the Lord in whom you also are builded together for an habitation of God through the spirit Ephes. 2. Object But this is contrary to my experience Why Christian what is thy experience Why I was at first as you have said possessed with the fear of damnation and so under the power of the spirit of bondage Well said and how was it then Why after some time of continuance in these fears I had the spirit of adoption sent to me to seal up to my soul the forgiveness of sins and so he did and was also helped by the same spirit as you have said to call God Father Father Well said and what after that Why after that I fell into as great fears as ever I was in before Ans. All this may be granted and yet nevertheless what I have said will abide a truth for I have not said that after the spirit of adoption is come a Christian shall not again be in as great fears for he may have worse than he had at first but I say that after the spirit of adoption is come the spirit of bondage as such is sent of God no more to put us into those fears For mark for we have not received the spirit of bondage AGAIN to fear Let the Word be true whatever thy experience is Dost thou not understand me After the Spirit of God has told me and also helped me to believe it that the Lord for Christ's sake hath forgiven mine iniquities he tells me no more that they are not forgiven After the Spirit of God has helped me by Christ to call God my Father he tells me no more that the Devil is my Father After he hath told me that I am not under the Law but under grace he tells me no more that I am not under grace but under the Law and bound over by it for my sins to the wrath and judgment of God But this is the fear that the Spirit as a spirit of bondage worketh in the soul at first Quest. Can you give me further reason yet to convict me of the truth of what you say Answ. Yes 1. Because as the Spirit cannot give himself the lie so he cannot overthrow his own order of working nor yet contradict that testimony that his servants by his inspiration hath given of his order of working with them But he must do the first If he saith to us and that after we have received his own testimony that we are under grace that yet we are under sin the Law and wrath And he must do the second if after he hath gone through the first work on us as a spirit of bondage to the second as a spirit of adoption he
of God this I say is the ground of the fear of damnation the true ground to fear it but now the man that we are talking of is one that hath the ground of this fear taken away by the testimony and seal of the spirit of adoption he is called justified and has for the truth of this his condition received the evidence of the spirit of adoption and hath been thereby enabled to call God Father Father now he that hath received this has the ground of the fear of damnation taken from him therefore his fear I say being without ground is false and so no work of the Spirit of God 2. By the unseasonableness of them This spirit alwaies comes too late It comes after the spirit of adoption is come Satan is alwaies for being too soon or too late If he would have men believe they are children he would have them believe it while they are slaves slaves to him and their lusts If he would have them believe they are slaves it is when they are sons and have received the spirit of adoption and the testimony by that of their sonship before And this evil is rooted even in his nature He is a lyar and the Father of it John 8. and his â—ies are not known to Saints more than in this that he labours alwaies to contradict the work and order of the spirit of truth 3. It also appears by the effects of such fears For there is a great deal of difference betwixt the natural effects of these fears which are wrought indeed by the spirit of bondage and those which are wrought by this spirit of the Devil afterwards The one to wit the fears that are wrought by the spirit of bondage causeth us to confess the truth to wit that we are Christless graceless faithless and so at present that is while he is so working in a sinful and damnable case but the other to wit the spirit of the Devil when he comes which is after the spirit of adoption is come he causeth us to make a lye that is to say we are christless graceless and faithless Now this I say is wholly and in all the parts of it a lye and HE is the Father of it Besides the direct tendency of the fear that the Spirit of God as a spirit of bondage worketh in the soul is to cause us to come repenting home to God by Jesus Christ but these latter fears tend directly to make a man he having first denyed the work of God as he will if he falleth in with them to run quite away from God and from hâ—s grave to him in Christ as will evidently appear if thou givest but a plain and honest answer to these questions following 1. Quest. Doth not these fears make thee question whether there was ever a work of grace wrought in thy soul Answ. Yes verily that they do 2. Quest. Doth not these fears make the question whether ever thy first fears was wrought by the Holy Spirit of God Answ. Yes verily that they do 3. Quest. Doth not these fears make thee question whether ever thou hast had indeed any true comfort from the Word and Spirit of God Answ. Yes verily that they do 4. Quest. Dost thou not find intermixed with THESE fears plain assertions that thy first comforts were either from thy fancy or from the Devil and a fruit of his delusions Answ. Yes verily that I do 5. Quest. Doth not THESE fears weaken thy heart in prayer Answ. Yes that they do 6. Quest. Doth not these fears keep thee back from laying hold of the promise of salvation by Jesus Christ Answ. Yes for I think if I were deceived before if I were comforted by a spirit of delusion before why may it not be so again so I am afraid to take hold of the promise 7. Quest. Doth not these fears tend to the hardning of thy heart and to the making of thee desperate Answ. Yes verily that they do 8 Quest. Doth not THESE fears hinder thee from profiting in hearing or reading of the Word Answ. Yes verily for still whatever I hear or read I think nothing that is good belongs to me 9 Quest. Doth not THESE FEARS tend to the stirring up of blasphemies in thy heart against God Answ. Yes to the almost distracting of me 10 Quest. Doth not these fears make thee sometimes think that it is in vain for thee to wait upon the Lord any longer Answ. Yes verily and I have many times almost come to this conclusion that I will read pray hear company with Gods people or the like no longer Well poor Christian I am glad that thou hast so plainly answered me but prethee look back upon thy answer how much of God dost thou think is in these things how much of his Spirit and the grace of his Word just none at all for it cannot be that these things can be the true and natural effects of the workings of the Spirit of God NO not as a spirit of bondage These are not his doings dost thou not see the very paw of the Devil in them yea in every one of thy ten confessions is there not palpably high wickedness in every one of the effects of this fear I conclude then as I began that the fear that the Spirit of God as a spirit of bondage worketh is good and godly not only because of the Author but also because of the ground and effects but yet it can last no longer as such as producing the aforesaid conclusion then till the spirit as the spirit of adoption comes because that then the soul is manifestly taken out of the state and condition into which it had brought it self by nature and sin and is put into Christ and so by him into a state of life and blessedness by grace Therefore if first fears come again into thy soul after that the spirit of adoption hath been with thee know they come not from the Spirit of God but apparently from the spirit of the Devil for they are a lie in themselves and their effects are sinful and devilish Object But I had also such wickedness as those in my heart at my first awaking and therefore by your argument neither should that be but from the Devil Answ. So far forth as such wickedness was in thy heart so far did the Devil and thine own heart seek to drive thee to despair and dround thee there but thou hast forgot the question the question is not whether then thou wast troubled with such iniquities but whether thy fears of damnation at that time were not just and good because grounded upon thy present condition which was for that thou wast out of Christ in thy sins and under the curse of the Law and whether now since the spirit of adoption is come unto thee and hath thee and hath done that for thee as hath been mentioned I say whether thou oughtest for any thing whatsoever to give way to the same fear from the same
give not way to thy first fears lest as I said before thou addest to thine affliction and to help thee here Let me give thee a few instances of the carriages of some of the Saints under some of the most heavy afflictions that they have met with for sin 1. Job was in great affliction and that as he confessed for sin Joh. 7.20 Insomuch that he said God had set him for his mark to shoot at and that he ran upon him like a Giant that he took him by the neck and shook him to pieces and counted him for his enemy that he hid his face from him and that he could not tell where to find him yet he counted not all this as a sign of a damnable state but as a tryal and chastizement and said when he was in the hottest of this battel when I am tried I shall come forth like gold And again when he was pressed upon by the tempter to think that God would kill him he answers with greatest confidence Though he slay me yet will I trust in him Job 16.14 ver 12. Chap. 19.11 Chap. 23.8 9 10. Chap. 13.15 2. David complained that God had broken his bones that he had set his face against his sins and had taken from him the joy of his salvation yet even at this time he saith O God thou God of my Salvation Psal. 51.8 9 12 14. 3. Haman complained that his soul was full of troubles that God had laid him in the lowest pit that he had put his acquaintance far from him and was casting off his soul and had hid his face from him That he was afflicted from his youth up and ready to die with trouble he saith moreover that the fierce wrath of God went over him that his terrours had cut him him off yea that by reason of them he was distracted and yet even before he maketh any of these complaints he takes fast hold of God as his saying O Lord God of my Salvation Psal. 88. 4. The Church in the Lamentations complains that the Lord had afflicted her for her transgressions and that in the day of his fierce anger also that he had trodden under foot her mighty men and that he had called the heathen against her she saies that he had covered her with a cloud in his anger that he was an enemy and that he had hung a chain upon her she adds moreover that he had shut out her prayer broken her teeth with gravel stones and covered her with ashes and in conclusion that he had utterly rejected her But what doth she do under all this tryal doth she give up her faith and hope and return to that fear that begot the first bondage No The Lord is my portion saith my soul therefore will I hope in him yea she adds O Lord thou hast pleaded the cause of my soul thou hast redeemed my life Lamen 1.5 Chap. 2.1 2 5. Chap. 3.7 8 16. Chap. 5.22 Chap. 3 24 31 58. These things shew that Gods people even after they have received the spirit of adoption have fell foully into sin and have been bitterly chastized for it and also that when the rod was most smart upon them they made great conscience of giving way to their first fears wherewith they were made afraid by the Spirit as it wrought as a spirit of bondage for indeed there is no such thing as the coming of the Spirit of bondage to put us in fear the second time as such that is after he is come as the spirit of adoption to the soul. I conclude then that THAT fear that is is wrought by the spirit of bondage is good and godly because the ground for it is sound and I also conclude that he comes to the soul as a spirit of bondage but once and that once is before he comes as a spirit of adoption and if therefore the same fear doth again take hold of thy heart that is if after thou hast received the spirit of adoption thou fearest again the damnation of thy soul that thou art out of Christ and under the Law that fear is bad and of the Devil and ought by no means to be admitted by thee Quest. But since it is as you say how doth the Devil after the spirit of adoption is come work the child of God into those fears of being out of Christ not forgiven and so an heâ—r of damnation again Answ. 1. By giving the lie and by prevailing with us to give it too to the work of grace wrought in our hearts and to the testimony of the holy spirit of adoption Or 2. By abusing of our ignorance of the everlasting love of God to his in Christ and the duration of the covenant of grace Or 3. By abusing some scripture that seems to look that way but doth not Or 4. By abusing our senses and reason Or 5. By strengthening of our unbelief Or 6. By overshaddowing of our judgment with horrid darkness Or 7. By giving of us counterfeit representations of God Or 8. By stirring up and setting in a rage our inward corruptions Or 9. By pouring into our hearts abundance of horrid blasphemies Or 10. By putting of wrong constructions on the rod and chastizing hand of God Or 11. By charging upon us that our ill behavours under the rod and chastizing hand of God is a sign that we indeed have no grace but are down-right damned graceless reprobates By these things and others like these Satan I say Satan bringeth the Child of God not only to the borders but even into the bowels of the fears of damnation after it hath received a blessed testimony of eternal life and that by the holy spirit of adoption Quest. But would you not have the people of God stand in FEAR of his rod and be afraid of his judgments Answ. Yes and the more they are rightly afraid of them the less and the seldomer they will come under them for 't is want of fear that brings us into sin and 't is sin that brings us into these afflictions But I would not have them fear with the fear of slaves for that will add no strength against sin but I would have them fear with the reverential fear of Sons and that is the way to depart from evil Quest. How is that Answ. Why having before received the spirit of adoption still to believe that he is our father and so to fear with the fear of children not as slaves fear a tyrant I would therefore have them to look upon his rod rebukes chidings and chastizements and also upon the wrath wherewith he doth inflict to be but the dispensations of their Father This believed maintains or at least helps to maintain in the heart a Son-like bowing under the rod. It also maintains in the soul a Son-like confession of sin and a justifying of God under all the rebukes that he grieveth us with It also engageth us to come to him to claim and lay hold of former mercies to
to judge who feareth the Lord they are those that learn and that stand in awe of the word those that have by the holy word of God the very form of it self engraven upon the face of their souls they fear God Rom. 6.17 But on the contrary those that do not love good doctrine that give not place to the wholsom truths of the God of Heaven revealed in his testament to take place in their souls but rather despise it and the true professors of it they fear not God For as I said before this fear of God it flows from a sound impression that the word of God maketh upon the soul and therefore 4. This godly fear it floweth from faith for where the word maketh sound impression on the soul by that impression is faith begotten whence also this fear doth flow Therefore right hearing of the word is called the hearing of faith Galla. 3. verse 2. Hence it is said again By faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by the which he condemned the world and became heir of the righteousness which is by faith Heb. 11.7 The word the warning that he had from God of things not seen as yet wrought through faith therein that fear of God in his heart that made him prepare against unseen dangers and that he might be an inheritour of unseen happiness Where therefore there is not faith in the word of God there can be none of this fear and where the word doth not make sound impression on the soul there can be none of this faith So that as vices hang together have the links of a chain dependance one upon another even so the graces of the spirit also are the fruits of one another and have such dependance on each other that the one cannot be without the other No faith no fear of God Devils faith Devils fear Saints faith Saints fear 5. This godly fear it also floweth from sound repentance for and from sin godly sorrow worketh repentance godly repentance produceth this fear For behold saies Paul This self same thing that ye sorrowed after a godly sort what carefulness it wrought in you what clearing of your selves yea what indignations yea what fear 2 Cor. 7.10 11. Repentance is the effect of sorrow and sorrow is the effect of smart and smart the effect of faith now therefore fear must needs be an effect of and flow from repentance Sinner do not deceive thy self if thou art a stranger to sound repentance which standeth in sorrow and shame before God for sin as also in turning from it thou hast no fear of God I mean none of this godly fear for that is the fruits of and floweth from sound repentance 6. This godly fear it also flowes from a sense of the love and kindness of God to the soul. Where there is no sense or hope of the kindness and mercy of God by Jesus Christ there can be none of this fear but rather wrath and despair which produceth that fear that is either devilish or else that which is only wrought in us by the spirit as a spirit of bondage but these we do not discourse of now wherefore the godly fear that now I treat of it floweth from some sense or hope of mercy from God by Jesus Christ. If thou Lord saies David shouldest mark iniquity O Lord who should stand but there is forgiveness with thee that thou mayest be feared Psal. 130.3 4. There is mercy with thee This the soul has sense of an hope in and therefore feareth God Indeed nothing can lay a stronger obligation upon the heart to fear God than sense of or hope in mercy See Jer. 33.8 9. This begetteth true tenderness of heart true godly softness of spirit this truly endeareth the affections to God and in this true tenderness softness and indearedness of affection to God lieth the very essence of this fear of the Lord as is manifest by the fruit of this fear when we shall come to speak of it 7. This fear of God flows from a due consideration of the judgments of God that are to be executed in the world yea upon professors too yea further Gods people themselves I mean as to themselves have such a consideration of his judgments towards them as to produce this godly fear When Gods judgments are in the earth they effect the fear of his name in the hearts of his own people My flesh trembleth for fear of thee and I am said David afraid of thy judgments Psal. 119.120 When God smote Vzza David was afraid of God that day Chron. 13.12 Indeed many regard not the works of the Lord nor take notice of the opperation of his hands and such cannot fear the Lord. But others observe and regard and wisely consider of his doings and of the judgments that he executeth and that makes them fear the Lord. This God himself suggesteth as a means to make us fear him Hence he commands the false Prophet to be stoned That all Israel might hear and fear Hence also he commanded that the rebellious Son should be stoned That all Israel might hear and fear False Witness was also to have the same judgment of God executed upon him That all Israel might hear and fear The man also that did ought presumptuously was to die That all Israel might hear and fear Deut. 13.11 Chap. 21.21 Chap. 17.13 Chap. 19.20 There is a natural tendency in judgments as judgments to beget a fear of God in the heart of man as man but when the observation of the judgments of God is made by him that hath a principle of true grace in his soul that observation being made I say by a gracious heart produceth a fear of God in the soul of its own nature to wit a gracious or godly fear of God 8. This godly fear it also flows from a godly remembrance of our former distresses when we were distressed with our first fears for though our first fears were begotten in us by the spirits working as a spirit of bondage and so are not alwaies to be entertained as such yet even that fear leaveth in us and upon our spirits that sense and relish of our first awakenings and dread as also occasioneth and produceth this godly fear Take heed saies God and keep thy soul deligently lest thou forget the things that thine eyes have seen and lest they depart from thy heart all the daies of thy life but teach them thy Sons and thy Sons Sons But what was the things that their eyes had seen that would so damnify them should they be forgotten The answer is The things which they saw at Horeb to wit the Fire the Smoke the Darkness the Earthquake their first awakenings by the Law by which they were brought into a bondage fear yea they was to remember this especially Especially saith he the day that thou stoodest before the Lord thy God in
better help in this matter know that God himself hath set bounds to this fear and has concluded that after the spirit of Adoption is come that other fear is wrought in thy heart by him no more Rom. 8.15 2 Tim. 1.7 Again before I leave this let me tell thee that if thou dost not well bestir thee in this matter this bondage fear to wit that which is like it though not wrought in thee by the Holy Ghost will by the management and subtilty of the Devil the author of it haunt disturb and make thee live uncomfortably and that while thou art an heir of God and his Kingdom This is that fear that the Apostle speaks of That makes men all their life time subject to bondage Heb. 2.14.15 For though Christ will deliver thee indeed at last thou having imbraced him by faith yet thy life will be full of trouble and death though Jesus hath abolished it will be alwaies a living bug-bear to thee in all thy waies and thoughts to break thy peace and to make thee to draw thy loins heavily after him Thirdly wouldest thou grow in this Godly fear then as thou shouldest learn to distinguish of fears so thou shouldest make conscience of which to entertain and cherish If God would have his fear and it is called his fear by way of eminency that his fear may be before you that you sin not Exo. 20.20 Jer. 32.4 I say if God would have this his fear be with thee then thou shouldest make conscience of this and not so lightly give way to slavish fear as is Common for Christians to do There is utterly a fault among Christians about this thing That is they make not that conscience of resisting of slavish fear as they ought they rather cherish and entertain it and so weaken themselves and that fear that they ought to strengthen And this is the reason that we so often lie grabling under the black and amazing thoughts that are engendred in our hearts by unbelief For this fear nourisheth unbelief that is now it doth to wit if we give way to it after the spirit of Adoption is come readily closeth with all the fiery darts of the wicked But Christians are ready to do with this fear as the Horse does when the tines of the fork are set against his side even lean to it untill it entereth into his belly We lean naturally to this fear I mean after God has done good to our souls it is hard striving against it because it has even our sence and feeling of its side But I say If thou wouldest be a growing Christian growing I say in the fear that is Godly in the fear that is is alwaies so then make conscience of striving against the other and against all these things that would bring thee back to it Wherefore should I fear said David in the day of evil when the iniquities of my heels compasseth me about Psal. 49.5 What! not fear in the day of evil what not when the iniquities of thy heels compasseth thee about no not then saies hee that is not with that fear that would bring him again into bondage to the law for he had received the spirit of Adoption before Indeed if ever a Christian has ground to give way to slavish fear it is at these two times to wit in the day of evil and when the iniquitie of his heels compasseth him about But you see David would not then no not then give way thereto nor did hee see reason why he should Wherefore should I said he I wherefore indeed since now thou art become a Son of God through Christ and hast received the spirit of his son into thy heart crying father father Fourthly wouldest thou grow in this grace of Godly fear then grow in the knowledge of the new covenant for that is indeed the girdle of our reins and the strength of our souls Hear what Zacharias saith God saies he hath raised up to us an horn of salvation in the house of his servant David as he spake by the mouth of all the Holy Prophets which have been since the world began But what was it what was it that he spake Why That he would grant us that we being delivered from the hand of our enemies might serve him without fear without this slavish bondage fear in holiness and righteousness before him all the daies of our life But upon what is this princely fearless service of God grounded Why upon the holy covenant of God upon the oath that he swore unto Abraham Luk. 1.69 70 71 72 73 74 75. Now in this covenant is wrapped up all thy salvation in it is contained all thy desire and I am sure that then it containeth the compleat salvation of thy Soul and I say since this covenant is confirmed by promise by oath and by the blood of the son of God and that on purpose that thou mightest serve thy God without slavish fear Then the knowledge and faith of this covenant is of absolute necessity to bring us into this liberty and out of our slavish terrors and so consequently to cause us to grow in that son-like Godly fear which became even the Son of God himself and becomes all his Disciples to live in the growth and exercise of Fifthly wouldest thou grow in this Godly fear then labour even alwaies to keep thine evidences for Heaven and of thy salvation alive upon thy heart for he that loseth his evidences for heaven will hardly keep slavish fear out of his heart but he that hath the wisdom and grace to keep them alive and apparent to himself he will grow in this godly fear See how David words it from the ends of the earth saith he will I cry unto thee when my heart is over-whelmed lead me to the rock that is higher then I. For thou hast been a shelter to mee and a strong tower from the enemy I will abide in thy tabernacle for ever For thou God hast heard my prayer thou hast given me the heritage of those that fear thy name Psal. 61.5 Mark a little David doth by these words in the first place suggest that some times to his thinking he was as far off of his God as the ends of the earth are asunder and that at such times he was subject to be over-whelmed afraid Secondly The way that he took at such times to help himself was 1. To cry to God to lead him again to Jesus Christ lead me to the rock that is higher than I. for indeed without faith in him and the renewing of that faith there can be no evidence for Heaven made to appear unto the soul. This therefore he prays for first 2. Then he puts that faith into exercise and that with respect to the time that was past and also of the time that was to come For the time past sayes hee thou hast been a shelter to me and a strong tower from the enemy And for the time to come he said
be done by us with reverence and godly fear And therefore let us as Paul saith again Cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Hebr. 12. 2 Cor. 7.1 That which makes the worship of God so fearful a thing is 1. For that it is the worship of GOD all manner of service carries more or less dread and fear along with it according as the quality or condition of the person is to whom the worship and service is done This is seen in the service of subjects to their Princes the service of servants to their Lords and the service of chlldren to their Parents Divine Worship then being due to God for it is now of Divine Worship we speak and this God so great and dreadful in himself and Name his Worship must therefore be a fearful thing 2. Besides this glorious Majesty is himself present to behold his Worshippers in their woshiping him When two or three of you are gathered together in my Name I am there That is gathered together to worship him I am there saies he And so again he is said to walk in the midst of the seven golden Candlesticks Rev. 1. that is in the Churches and that with a countenance like the Sun with a head and hair as white as Snow and with eyes like a flame of fire This puts dread and fear into his service and therefore his servants should serve him with fear 3. Above all things God is jealous of his worship and service In all the ten words he telleth us not any thing of his being a jealous God but in the second which respecteth his worship Exod. 20. Look to your selves therefore both as to the matter and manner of your worship For I the Lord your God saies he am a jealous God visiting the sins of the Fathers upon the Children This therefore doth also put dread and fear into the woship and service of God 4. The Judgments that sometimes God hath executed upon men for their want of godly fear while they have been in his worship and service put fear and dread upon his holy appointments 1. Nadab and Abihu was burned to death with fire from Heaven because they attempted to offer false fire upon God's Altar Levit. 10.1 2 3. And the reason rendred why they were so served was because God will be sanctified in them that come nigh him To sanctifie his Name is to let him be thy dread and thy fear and to do nothing in his worship but what is well-pleasing to him But because these men had not grace to do this therefore they died before the Lord. 2. Ely's Sons for want of this fear when they ministred in the holy worship of God were both slain in one day by the sword of the uncircumcised Philistines See 1 Sam. 2. 3. Vzza was smitten and died before the Lord for but an unadvised touching the Ark when the men forsook it 1 Chron. 13.9 10. 4. Ananias and Saphira his Wife for telling of a lye in the Church when they were before God were both stricken dead upon the place before them all because they wanted the fear and dread of God's Majesty Name and Service when they came before him Acts 5. This therefore should teach us to conclude that next to God's Nature and Name his Service his instituted Worship is the most dreadful thing under Heaven His Name is upon his Ordinances his eye is upon the Worshippers and his wrath and judgment upon those that worship not in his fear For this cause some of those at Corinth were by God himself cut off 1 Cor. 11.27 28 29 30 31 32. and to others he has given the back and will again be with them no more This also rebuketh three sorts of people 1. Such as regard not to worship God at all be sure they have no reverence of his Service nor fear of his Majesty before their eyes Sinner thou dost not come before the Lord to worship him thou dost not bow before the High God thou neither worshipest him in thy closet nor in the Congregation of Saints The fury of the Lord and his indignation must in short time be poured out upon thee and upon the families that call not upon his Name Psal. 79.6 Jer. 10.25 2. This rebukes such as count it enough to present their body in the place where God is woshiped not minding with what heart or with what spirit they come thither Some come into the worship of God to sleep there some come thither to meet with their chapmen and to get into the wicked fellowship of their vain companions Some come thither to feed their lustful and adulterous eyes with the flattering beauty of their fellow-sinners O what a sad account will these worshipers give when they shall count for all this and be damned for it because they come not to worship the Lord with that fear of his Name that became them to come in when they presented themselves before him 3. This also rebukes those that care not so they worship how they worship how where or after what manner they worship God Those I mean whose fear towards God is taught by the precepts of men They are hypocrites their worship also is vain and a stink in the nostrils of God Wherefore the Lord said forasmuch as this people draw near me with their mouth and honour me with their lips but have removed their heart far from me and their fear towards me is taught by the precepts of men Therefore behold I will proceed to do a marvelous work among this people even a mavelous work and a wonder For the wisdom of their wise men shall perish and the understanding of their prudent shall be hid Isa. 29.13 14. Mat. 15.7 8 9. Mark 7.6 7. Thus I conclude this first thing namely that God is called our dread and fear I shall now come to the second thing to wit to the Rule and Director of our Fear 2. Of this word FEAR as it is taken for the Word of God But again this word Fear is sometimes to be taken for the Word the written Word of God for that also is and ought to be the Rule and Director of our Fear So David calls it in the 19th Psalm The fear of the Lord saith he is clean enduring for ever The FEAR of the Lord that is the Word of the Lord the written Word for that which he calleth in this place the Fear of the Lord even in the same place he calleth the Law Statutes Commandments and Judgments of God The Law of the Lord is perfect converting the soul The Testimony of the Lord is sure making wise the simple The Statutes of the Lord are right rejoycing the heart The Commandment of the Lord is pure enlightning the eyes The fear of the Lord is clean induring for ever The Judgments of the Lord are true and righteous altogether All these words have respect to the same thing to wit to the
Sons men I mean besides that fear of God that is intended in the text and that accompanieth Eternal Life I shall hear make mention of three of them 1. There is a fear of God that flows even from the light of nature 2. There is a fear of God that flows from some of his dispensations to men which yet are neither universal nor saving 3. There is a fear of God in the heart of some men that is good and godly but doth not forever abide so To speak a little to all these before I come to speak of FEAR as it is a grace of God in the hearts of his Children And first to the first to wit that there is a fear of God that flows even from the light of nature A people may be said to do things in a fear of God when they act one towards another in things reasonable and honest ' twxt man and man not doing that to others they would not have done to themselves This is that fear of God which Abraham thought the Philistians had destroyed in themselves when he said of his wise to Abimelech she is my Sister For when Abimelech asked Abraham why he said of his wife she is my Sister He replied saying I thought verily that the fear of God is not in this place and they will slay me for my wives sake Gen. 20.11 I thought verily that in this place men had stifled and choaked that light of nature that is in them at least so far forth as not to suffer it to put them in fear when their lusts were powerfull in them to accomplish their ends on the object that was present before them But this I will pass by and come to the second thing Namely to shew that there is a fear of God that flows from some of his dispensations to men which yet are neither universal nor saving This fear when opposed to that which is saving may be called an ungodly fear of God I shall describe it by these several particulars that follow First There is a fear of God that causeth a continual grudging discontent and heart-risings against God under the hand of God And that is when the dread of God in his coming upon men to deal with them for their sins is apprehended by them and yet by this dispensation they have no change of heart to submit to God thereunder The sinners under this dispensation cannot shake God out of their mind nor yet graciously tremble before him but through the unsanctified frame that they now are in they are afraid with ungodly fear and so in their minds let fly against him This fear oftentimes took hold of the Children of Israel when they were in the Wilderness in their journey to the promised Land still they feared that God in this place would destroy them but not with that fear that made them willing to submit for their sins to the judgment which they fear but with that fear that made them let fly against God This fear shewed it self in them even at the beginning of their voyage and was rebuked by Moses at the Red Sea but it was not there nor yet at any other place so subdued but that it would rise again in them at times to the dishonour of God and the a-new making of them guilty of sin before him Exod. 14.11 12 13. Numb 14.1 2 3 4 5 6 7 8 9. This fear is that which God said he would send before them in the day of Joshua even a fear that should possess the inhabitants of the land to wit a fear that should arise for that faintness of heart that they should be swallowed up of at their apprehending of Joshua in his approaches towards them to destroy them I will send my fear before thee and will destroy all the people to whom thou shalt come and I will make all thine enemies turn their backs unto thee This day saies God will I begin to put the dread of thee and the fear of thee upon the Nations that are under the whole Heavens who shall hear report of thee and shall tremble and be in anguish because of thee Dut. 2.25 Chap. 11.25 Now this fear is also as you here see called anguish and in another place an Hornet for it and the soul that it falls upon do greet each other as Boys and Bees do The Hornet puts men in fear not so as to bring the heart into a sweet compliance with his terrour but so as to stir up the spirit into acts of opposition and resistance yet withall they flee before it I will send Hornets before thee which shall drive out thee Hâ—vite c. Exod. 23.27 Now this fear whether it be wrought by a misapprehending of the judgments of God as in the Israelites or otherwise as in the Canaanites yet ungodliness is the effect thereof and therefore I call it an ungodly fear of God for it stirreth up murmurings discontents and heart-risings against God while he with his dispensations is dealing with them Secondly there is a fear of God that driveth a man away from God I speak not now of the Athest nor of the pleasurable sinner nor yet of these and that fear that I speak of just now I speak now of such who through a sense of sin and of Gods justice fly from him of a slavish ungodly fear This ungodly fear was that which possessed Adams heart in the day that he did eat of the tree concerning which the Lord had said unto him In the day thou eatest thereof thou shalt surely die For then was he possessed with such a fear of God as made him seek to hide himself from his presence I heard said he thy voice in the garden and I was afraid because I was naked and I hid my self Gen. 3.10 mind it he had a fear of God but it was not godly it was not that that made him afterwards submit himself unto him for that would have kept him from not departing from him or else have brought him to him again with bowed broken and contrite spirit But this fear as the rest of his sin managed his departing from his God and pursued him to provoke him still so to do by IT he kept himself from God by IT his whole man was carried away from him I call IT ungodly fear because it begat in him ungodly apprehensions of his Maker Because it confined Adams conscience to the sense of justice only and consequently to disspair The same fear also possessed the children of Israel when they heard the law delivered to them on Mount Sinai as is evident for it made them that they could neither abide his presence nor hear his word It drove them back from the Mountain It made them saith the Apostle to Hebrews That they could not endure that which was commanded Heb. 12. Wherefore this FEAR Moses rebukes and forbids their giving way thereto Fear not said he but had THAT fear been godly he would have incouraged it and not
16. The method of God is to kill and make alive to smite and then heal when the Commandment came to Paul sin revived and he died and that Law which was ordained to life he found to be unto death That is it passed a sentence of death upon him for his sins and slew his conscience with that sentence Therefore from that time that he heard that word why dost thou persecute me which is all one as if he had said why dost thou commit murder he lay under the sentence of condemnation by the law and under this fear of that sentence in his conscience He lay I say under it untill that Ananias came to him to comfort him and to preach unto him the forgivness of sins Acts 9. The fear therefore that now I call godly it is that fear which is properly called the fear of eternal damnation for sin and this fear at first awakening is good and godly because it ariseth in the soul from a true sense of its very state It s state by nature is damnable because it is sinful and because he is not one that as yet believeth in Christ for remission of sins He that believeth not shall be damned He that believeth not is condemned already and the wrath of God abideth on him Mark 16 16. Joh. 3.18 36. The which when the sinner at first begins to see he justly fears it I say he fears it justly and therefore godly because by this fear he subscribes to the sentence that is gone out against him for sin Secondly By who or by what is this fear wrought in the heart To this I shall answer in brief It is wrought in the heart by the Spirit of God working there at first as a Spirit of bondage on purpose to put us in fear This Paul insinuateth in Rom. 8.15 Saying Ye have not received the Spirit of Bondage again to fear He doth not say ye have not received the Spirit of Bondage for that they had received and that to put them in fear which was at first conversion as by the instances made mention of before is manifest all that he saies is that they had not received it again that is after the spirit as a spirit of adoption is come for then as a spirit of bondage it cometh no more It is then the Spirit of God even the Holy Ghost that convinceth us of sin and so of our damnable state because of sin Joh. 16.8 9. For it cannot be that the Spirit of God should convince us of sin but it must also shew us our state to be damnable because of it especially if it so convinceth us before we believe and that is the intent of our Lord in that place of sin and so of their damnable state by sin because they believe not on me Therefore the Spirit of God when he worketh in the heart as a spirit of bondage he doth it by working in us by the Law for by the Law is the knowledge of sin Rom. 3.20 And he in this his working is properly called a spirit of bondage 1. Because by the Law he shews us that indeed we are in bondage to the Law the Devil and Death and damnation for this is our proper state by nature though we see it not until the Spirit of God shall come to reveal this our state of bondage unto our own senses by revealing to us our sins by the Law 2. He is called in this his working the spirit of bondage because he here also holds us to wit in this sight and sense of our bondage-state so long as is meet we should be so held which to some of the Saints is a longer and to some a shorter time Paul was held in it three daies and three nights but the Jaylor and the three thousand so far as can be gathered not above an hour but some in these later times are so held for daies and months if not years But I say let the time be longer or shorter it is the Spirit of God that holdeth him under this yoak and it is good that a man should be HIS time helden under it As is that saying of the lamentation It is good that a man bear the yoak in his youth That is at his first awakning Lamen 3.27 So long as seems good to this holy Spirit to work in this manner by the Law Now as I said the sinner at first is by the Spirit of God held in this bondage that is hath such a discovery of his sin and of his damnation for sin made to him and also is held so fast under the sense thereof that it is not in the power of any man nor yet of the very Angels in Heaven to release him or set him free until the Holy Spirit changeth his ministration and comes in the sweet and peaceable tidings of salvation by Christ in the Gospel to his poor dejected and afflicted conscience Thirdly I now come to shew you what this fear doth in the soul. Now although this godly fear is not to last alwaies with us as I shall further shew you anon yet it greatly differs from that which is wholly ungodly of it self both because of the Author and also of the effects of it Of the Author I have told you before I now shall tell you what it doth 1. This fear makes a man judge himself for sin and to fall down before God with a broken mind under this Judgment The which is pleasing to God because the sinner by so doing justifies God in his saying and clears him in his Judgment Psal. 5.1 2 3 4. 2. As this fear makes a man judge himself and cast himself down at Gods foot so it makes him condole and bewail his misery before him which is also well pleasing in his sight I have surely heard Ephraim bemoaning himself saying thou hast chastised me and I was chastised as a Bullock unaccustomed to the yoak c. Jer. 31 18 19. 3. This fear makes a man lie at Gods foot and puts his mouth in the dust if so be there may be hope This also is well-pleasing to God because now is the sinner as nothing and in his own eyes less than nothing as to any good or desert He sitteth alone and keepeth silence because he hath now this yoak upon him He putteth his mouth in the dust if so be there may be hope Lamen 3.28 29. 4. This fear puts a man upon crying to God for mercy and that in most humble manner now he sensibly cries now he dejectedly cries now he feels and cries now he smarts and cries out God be merciful to me a sinner Luke 18.13 5. This fear makes a man that he cannot accept of that for support and succour which others that are destitute thereof will take up and be contented with This man must be washed by God himself and cleansed from his sin by God himself Psal. 51. 6. Therefore this fear goes not away until the Spirit of God doth change his
should overthrow as a spirit of bondage AGAIN what before he had built as a spirit of adoption And the third must therefore needs follow that is he overthroweth the testimony of his servants for they have said That now we receive the spirit of bondage AGAIN to fear no more that is after that we by the Holy Ghost are enabled to call God Father Father 2. This is evident also because the covenant in which now the soul is interested abideth and is everlasting not upon the supposition of my obedience but upon the unchangable purpose of God and the efficacy of the obedience of Christ whose blood also hath confirmed it It is ordered in all things and sure said David and this said he is all my salvation 2 Sam. 23.5 The covenant then is everlasting in it self being established upon so good a foundation and therefore standeth in it self everlastingly bent for the good of them that are involved in it Hear the tenor of the covenant and God's attesting of the truth thereof This is the covenant that I will make with the house of Israel after those daies saith the Lord I will put my Laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people And they shall not teach every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and iniquities I will remember no more Heb. 8.10 11 12. Now if God will do thus unto those that he hath comprized in his everlasting covenant of grace then he will remember their sins no more that is unto condemnation for so it is that he doth forget them then cannot the Holy Ghost who also is one with the Father and the Son come to us again even after we are possessed with these glorious fruits of this covenant as a spirit of bondage to put us in fear of damnation 3. The Spirit of God after it is come to me as a spirit of adoption can come to me no more as a spirit of bondage to put me in fear that is with my first fears because by that faith that he even he himself hath wrought in me to believe and call God Father Father I am united to Christ and stand no more upon mine own legs in mine own sins or performances but in his glorious righteousness before him and before his Father but he will not cast away a member of his body of his flesh and of his bones nor will he that the Spirit of God should come as a spirit of bondage to put him into a grounded fear of damnation that standeth compleat before God in the righteousness of Christ for that is an apparent contradiction And the third must therefore needs follow that is he overthroweth the testimony of his servants for they have said That now we receive the spirit of bondage AGAIN to fear no more that is after that we by the Holy Ghost are enabled to call God Father Father 2. This is evident also because the covenant in which now the soul is interested abideth and is everlasting not upon the supposition of my obedience but upon the unchangable purpose of God and the efficacy of the obedience of Christ whose blood also hath confirmed it It is ordered in all things and sure said David and this said he is all my salvation 2 Sam. 23.5 The covenant then is everlasting in it self being established upon so good a foundation and therefore standeth in it self everlastingly bent for the good of them that are involved in it Hear the tenor of the covenant and God's attesting of the truth thereof This is the covenant that I will make with the house of Israel after those daies saith the Lord I will put my Laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people And they shall not teach every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and iniquities I will remember no more Heb. 8.10 11 12. Now if God will do thus unto those that he hath comprized in his everlasting covenant of grace then he will remember their sins no more that is unto condemnation for so it is that he doth forget them then cannot the Holy Ghost who also is one with the Father and the Son come to us again even after we are possessed with these glorious fruits of this covenant as a spirit of bondage to put us in fear of damnation 3. The Spirit of God after it is come to me as a spirit of adoption can come to me no more as a spirit of bondage to put me in fear that is with my first fears because by that faith that he even he himself hath wrought in me to believe and call God Father Father I am united to Christ and stand no more upon mine own legs in mine own sins or performances but in his glorious righteousness before him and before his Father but he will not cast away a member of his body of his flesh and of his bones nor will he that the Spirit of God should come as a spirit of bondage to put him into a grounded fear of damnation that standeth compleat before God in the righteousness of Christ for that is an apparent contradiction Quest. But may it not come again as a spirit of bondage to put me into my first fears for my good Ans. The Text saith the contrary For we have not received the spirit of bondage again to fear Nor is God put to it for want of wisdom to say and unsay do and undo or else he cannot do good When we are sons and have received the adoption of children he doth not use to send the spirit after that to tell us we are slaves and heirs of damnation also that we are without Christ without the promise without grace and without God in the World and yet this he must do if it comes to us after we have received him as a spirit of adoption and put us as a spirit of bondage in fear as before Quest. But by what spirit is it then that I am brought again into fears even into the fears of damnation and so into bondage by Ans. By the spirit of the Devil who alwaies labours to frustrate the faith and hope and comfort of the godly Quest. How doth that appear Answ. 1. By the groundlesness of such fears 2. By the unseasonableness of them 3. By the effects of them 1. By the groundlesness of such fears The ground is removed for a grounded fear of damnation is this I am yet in my sins in a state of nature under the law without faith and so under the wrath
expect more and to hope a good end shall be made of all Gods present dispensations towards us Mich. 7.9 Lam. 1.18 Psal. 77.10 11 12. Lam. 3.31 32 33 34. Now God would have us thus fear his rod because he is resolved to chastize us therewith if so be we sin against him as I have already shewed for although Gods bowels turn within him even while he is threatning his people yet if we sin he will lay on the rod so hard as to make us cry Wo unto us that we have sinned Lam. 5.16 and therefore as I said we should be afraid of his judgments yet only as afore is provided as of the rod wrath and judgment of a Father Quest. But have you yet any other considerations to move us to FEAR God with child-like FEAR Answ. I will in this place give you five 1. Consider that God thinks meet to have it so and he is wiser in heart than thou he knows best how to secure his people from sin and to that end hath given them Law and Commandments to read that they may learn to fear him as a Father Job 37.24 Eccles. 3.14 Deut. 17.18 19. 2. Consider he is mighty in power if he touch it but with a fatherly touch man nor Angel cannot bear it yea Christ makes use of that argument he hath power to cast into hell fear him Luke 12.4 5. 3. Consider that he is every where thou canst not be out of his sight or presence nor out of the reach of his hand Fear ye not me saith the Lord can any hide himself in secret places that I should not see him saith the Lord do not I fill Heaven and Earth saith the Lord Jer. 5.22 chap. 23.24 4. Consider that he is holy and cannot look with liking upon the sins of his own people Therefore saies Peter Be as obedient children not fashioning your selves according to your former lusts in your ignorance but as he that hath called you is holy so be ye holy in all manner of conversation because it is written be ye holy for I am holy And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear 5. Consider that he is good and has been good to thee good in that he hath singled thee out from others and saved thee from their death and hell though thou perhaps was worse in thy life than those that he left when he laid hold on thee O this should engage thy heart to fear the Lord all the daies of thy life They shall fear the Lord and his goodness in the latter daies Hos. 3.5 And now for the present I have done with that fear I mean as to its first workings to wit to put me in fear of damnation and shall come in the next place to treat of the grace of fear more immediately intended in the text Of the grace of fear more immediately intended in the text I shall now speak to this fear which I call a lasting godly fear First By way of Explication by which I shall shew 1. How by the Scripture it is described 2. I shall shew you what this fear flows from 3. And then I shall also shew you what doth flow from it For the first of these to wit how by the Scripture this fear is described and that 1. More generally 2. More particularly First More generally 1. It is called a grace that is a sweet and blessed work of the Spirit of grace as he is given to the elect by Hence the Apostle saies let us have grace whereby we may serve God acceptably with reverence and Godly fear Heb. 12. for as that fear that brings bondage is wrought in the soul by the spirit as a spirit of bondage so this fear which is a fear that we have while we are in the liberty of sons is wrought by him as he manifesteth to us our liberty where the spirit of the Lord is there is liberty that is where he is as a Spirit of adoption setting the soul free from that bondage under which it was held by the same spirit while he wrought as a spirit of bondage Hence as he is called a spirit working bondage to fear so he as the Spirit of the Son and of adoption is called The Spirit of the fear of the Lord Isa. 11.2 Because it is that Spirit of grace that is the author animater and maintainer of our filial fear or of that fear that is son-like and that subjecteth the elect unto God his Word and Waies unto him his Word and Waies as a Father 2. This fear is called also the fear of God not as that which is ungodly is nor yet as that may be which is wrought by the spirit as a spirit of bondage but by way of eminency to wir as a dispensation of the grace of the Gospel and as a fruit of eternal love I will put MY FEAR in their hearts and they shall not depart from me Jer. 32.38 39 40 41. 3. This fear of God is called Gods Treasure for it is one of his choice Jewels it is one of the rarities of Heaven The fear of the Lord is his treasure Isa. 33.16 And it may well go under such a title for as treasure so the fear of the Lord is not found in every corner It is said all men have not faith because that also is more precious than gold the same is said about this fear There was no fear of God before their eyes that is the greatest part of men are utterly destitute of this goodly Jewels this treasure the fear of the Lord. Poor vagrants when hey come straglling to a Lords house may perhaps obtain some scraps and fragments they may also obtain old shooes and some sorry cast-off rags but they get not any of his Jewels they may not touch his choycest treasure that is kept for the children and those that shall be his heirs We may say the same also of this blessed grace of fear which is called here Gods treasure It is only bestowed upon the elect the heirs and children of the promise all others are destitute of it and so continue to death and Judgment 4. This Grace of fear Is that which maketh men excell and go beyond all men in the account of God It is that which beautifies a man and prefers him above all other Hast thou saies God to Satan considered my servant Job that there is none like him in all the earth a perfect and an upright man one that feareth God and escheweth evil Job 1.8 chap. 2. ver 4. Mind it There is none like him none like him in all the earth I suppose he means either in those parts or else he was the man that abounded in the fear of the Lord none like him to fear the Lord he only excelled others with respect to his reverencing of God bowing before him and sincerely complying with his will and therefore
shew kindness and to have co have compassion upon the distressed Servants of God even under Jezebels Nose for Obadiah dwelt in Ahabs hose and Jezebel was Ahabs Wife and an horrible persecutor as was said before yet Obadiah will shew mercy to the poor because he feared God yea he will venture her displeasure his place and neck and all but he will be merciful to his Brethren in distress Cornelius also being a man possessed with this fear of God became a very free-hearted and open-handed man to the poor He feared God and gave much Alms to the people Indeed this fear this godly fear of God it is an universal grace it will stir up the soul unto all good duties It is a fruitful grace from it where it is floweth abundance of excellent virtues nor without it can there be any thing good or done well that is done But Eightly There flows from this fear of God hearty fervent and constant prayer This also is seen in Cornelius that devout man He feared God and what then why he gave much Alms to the people and prayed to God alwaies Act. 10.1 2. Did I say that hearty fervent and constant prayer flowed from this fear of God I will add that if the whole duty and the continuation of it be not managed with this fear of God it profiteth nothing at all It is said of our Lord Jesus Christ himself He was heard in that he feared He prayed then because he feared because he feared God and therefore was his prayer accepted of him even because he feared He was heard in that he feared Heb. 5.7 This Godly fear is so essential to right prayer and right prayer is such an inseperable effect and fruit of this fear that thou must have both or none he that prayeth not feareth not God yet he that prayeth not fervently and frequently feareth him not and so he that feareth him not cannot pray for if prayer be the effect of this fear of God then without this fear prayer fervent prayer ceaseth How can they pray or make conscience of the duty that fear not God O prayerless man thou fearest not God! Thou wouldest not live so like a Swine or a Dog in the world as thou dost if thou fearedst the Lord. Ninthly There floweth from this fear of God a readiness or willingness at Gods Call to give up our best injoyments to his dispose This is evident in Abraham who at Gods call without delay rose early in the morning to offer up his only and well-beloved Isaac a burnt offering in the place where God should appoint him It was a rare thing that Abraham did and had he not had this rare grace this fear of God he would not he could not have done to Gods liking SO wonderful a thing 'T is true the Holy Ghost also makes this service of Abraham to be the fruit of his faith By faith Abraham offered up Isaac and he that had the promises offered up his only Son Heb. 11. Jam. 2. Ay and without doubt love unto God in Abraham was not wanting in this his service nor was this grace of fear nay in the story where it is recorded There it is chiefly accounted for the fruit of his godly fear and that by an Angel from Heaven And the Angel called out of Heaven and said Abraham Abraham And he said here am I. And he said lay not thine hand upon the Lad neither do thou any thing unto him for now I know that thou fearest God seeing thou hast not withheld thy Son thine only Son from me Gen. 22.11 12. Now I know it NOW now thou hast offered up thine only Isaac thine All at the bidding of thy God Now I know it The fear of God is not presently discerned in the heart and life of a man Abraham had long before this done many a holy duty and shewed much willingness of heart to observe and do the Will of God yet you find not as I remember that he had this testimony from Heaven that he feared God till now but now he has it now he has it from Heaven Now I know that thou fearest God Many duties may be done though I do not say that Abraham did them without the fear of God but when a man shall not stick at or withhold his darling from God when called upon by God to offer in up unto him that declareth yea and gives conviction to Angels that NOW he feareth God Tenthly There floweth from this godly fear humility of mind This is evident because when the Apostle cautions the Romans against the venom of Spiritual Pride he directs them to the exercise of this blessed grace of fear as its antidote Be not high minded saith he but fear Rom. 11.20 Pride Spiritual Pride which is here set forth by the word high minded is a sin of a very high and damnable nature it was the sin of the fallen Angels and is that which causeth men to fall into the same condemnation Left being puffed up with Pride he fall into the condemnation of the Devil Pride I say it damns a Professor with the damnation of Devils with the damnation of Hell and therefore it is a deadly deadly sin Now against this deadly sin is set the Grace of humility that comely garment for so the Apostle calls it saying be clothed with humility But the question is now how we should attain to and live in the exercise of this Blessed and comly grace to which the Apostle answers FEAR be afraid with godly fear and thence will flow humility Be not high minded but fear That is fear or be continually afraid and jealous of your selves and of your own naughty hearts also fear least at some time or other the Devil your adversary should have advantage of you FEAR lest by forgeting what you are by nature you also forget the need that you have of continual pardon support and supplies from the Spirit of Grace and so grow proud of your own abilities or of what you have received of God and fall into the condemnation of the Devil FEAR and that will make you little in your own eyes keep you humble put you upon crying to God for protection and upon lying at his foot for mercy that will also make you have low thoughts of your own parts your own doings and cause you to prefer your Brother before your self and so you will walk in humiliation and be continually under the teachings of God and under his conduct in your way The humble God will teach The meek will he guide in judgment the meek will he teach his way From this grace of fear then flows this excellent and comly thing humility yea it also is maintained by this fear FEAR takes off a man from trusting to himself it puts a man upon trying of all things it puts a man upon desiring counsel and help from Heaven it makes a man ready and willing to hear instruction and makes a man walk lowly softly and
enmity one with the other So is sin and the commandment Therefore if a man delighteth himself in the commandment he hateth that which is opposite which is sin how much more when he greatly delighteth in the commandment Now this holy fear of God it taketh the heart and affections from sin and setteth them upon the holy Commandment Therefore such a man is rightly esteemed blessed For no profession makes a man blessed but that which is accompanied with an alienation of the heart from sin nor doth any thing do that when this holy fear is wanting It is from this fear then that love to and delight in the holy commandment floweth and so by that the sinner is kept from those fals and dangers of miscarying that other professors are so subject to He greatly delights in the Commandment Lastly There floweth from this fear of God enlargement of heart Then thou shalt see and flow together and thine heart shall fear and be enlarged Isa 60.5 Thine heart shall fear and be enlarged enlarged to God-ward enlarged to his waies enlarged to his holy People enlarge in love after the salvation of others Indeed when this fear of God is wanting though the profession be never so famous the heart is shut up and straitned and nothing is done in that princely free spirit which is called the spirit of the fear of the Lord Psal. 51.12 Isa. 11.2 But with grudging legally or with desire of vain glory This enlargedness of heart is wanting for that flows from this fear of the Lord. Thus have I shewed you both what this fear of God is what it flows from and also what doth flow from it I come now to shew you some of the priviledges of those that thus do fear the Lord. Of the priviledges of them that thus do fear the Lord. Having thus briefly handled in particular thus far this fear of God I shall now shew you certain of the excellent priviledges of them that fear the Lord not that they are not priviledges that have been already mentioned for what greater priviledges then to have this fear producing in the soul such excellent things so necessary for us for good both with reference to this world and that which is to come but because those fourteen above named do rather flow from this grace of fear where it is then from a promise to the person that hath it therefore I have chosen rather to discourse of them as the fruits and effects of fear then otherwise Now besides all these there is intailed by promise to the man that hath this fear many other blessed priviledges the which I shall now in a brief way lay open unto you First Then That man that feareth the Lord has a grant and a licence to trust in the Lord with an affirmation that he is their help and their shield Ye that fear the Lord trust in the Lord he is their Helper and Shield Psal. 115.11 Now what a priviledg is this An exhortation in general to sinners as sinners to trust in him is a priviledge great and glorious but for a man to be singled out from his Neighbours for a man to be spoken to from Heaven as it were by name and to be told that God hath given him a licence a special and peculiar grant to trust in him this is abundantly more and yet this is the grant that God hath given that man He hath I say a licence to do it a licence indicted by the Holy Ghost and left upon record for those to be born that shall fear the Lord to trust in him And not only so but as the text affirmeth he is their Help and their Shield Their help under all their weaknesses and infirmities and a Shield to defend them against all the assaults of the Devil and this World So then the man that feareth the Lord is licenced to make the Lord his stay and God of his Salvation the succour and deliverer of his soul. He will defend him because his fear is in his heart O ye Servants of the Lord ye that fear him live in the comfort of this boldly make use of it when you are in straits and put your trust under the shaddow of his wings for indeed he would have you do so because you do fear the Lord. Secondly God hath also proclaimed concerning the man that feareth the Lord That he will also be his teacher and guide in the way that he shall chuse and hath moreover promised concerning such that their soul shall dwell at ease What man is he that feareth the Lord saies David him shall he teach in the way that he shall chuse Psal. 25.21 Now to be taught of God what like it yea what like to be taught in the way that thou shalt chuse Thou hast chosen the way to life Gods way but perhaps they ignorance about it is so great and those that tempt thee to turn asid so many and so subtil that they seem to out wit thee and confound thee with their guile Well but the Lord whom thou fearest will not leave thee to thy ignorance nor yet to thine enemies power or subtilty but will take it upon him himself to be thy teacher and thy guide and that in the way that thou hast chosen Hear then and behold thy priviledge O thou that fearest the Lord and who ever wanders turns aside and swerveth from the way of Salvation who ever is benighted and lost in the midst of darkness thou shalt find the way to the Heaven and the glory that thou hast chosen Further He doth not only say that he will teach them the way for that must of necessity be supplied but he saies also that he will teach such IN it Him shall he teach IN the way that he shall chuse This argueth that as thou shalt know so the way shall be made by the communion that thou shalt have with God therein sweet and pleasant to thee For this text promiseth unto the man that feareth the Lord the presence company and discovery of the mind of God while he is going in the way that he hath chosen It is said of the good Scribe That he is instructed unto as well as into the way of the Kingdom of God Instructed VNTO that is he hath the heart and mind of God still discovered to him in the way that he hath chosen even all the way from this world to that which is to come even until he shall come to the very gate and door of Heaven Matth. 13.52 what the Disciples said was the effect of the presence of Christ to wit that their hearts did burn within them while he talked to them by the way Luk. 24. shall be also fulfilled in thee he will meet with thee in the way talk with thee in the way he will teach thee IN the way that thou shalt chuse Thirdly Dost thou fear the Lord he will open his secret unto thee even that which he hath hid and keeps close from
would keep them better deliver them more and preserve them from these snares of death 4. Another motive may be this To grow in this grace of the fear of God is the way to be kept alwaies in a conscientious performance of Christian duties An increase in this grace I say keeps every grace in exercise and the keeping of our graces in their due exercise produceth a conscientious performance of duties Thou hast a Watch perhaps in thy pocket but the hand will not as yet be kept in any good order but does alwaies give thee the lie as to the hour of the day well but what is the way to remedy this but to look well to the spring and the wheels within for if they indeed go right so will the hand do also This is thy case in spiritual things Thou art a gracious man and the fear of God is in thee but yet for all that one cannot well tell by thy life what time a day it is Thou givest no true and constant signe that thou art indeed a Christian why the reason is thou dost not look well to this grace of the fear of God Thou dost not grow and increase in that but sufferest thy heart to grow careless and hard and so thy life remiss and worldly Job's growing great in the fear of God made him eschew evil Job 1. chap. 2. 5. Another motive is This is the way to be wise indeed A wise man feareth and departeth from evil It doth not say a wise man hath the grace of fear but a wise man feareth that is pureth this grace into exercise There is no greater signe of wisdom then to grow in this blessed grace Is it not a signe of wisdom to depart from sins which are the snares of Death and Hell Is it not a signe of wisdom for a man yet more and more to indeavour to intrest himself in the love and protection of God Is it not a high point of wisdom for a man to be alwaies doing of that which laies him under the conduct of Angels surely this is wisdom And if it be a blessing to have this fear is it not wisdom to increase in it doubtless it is the highest point of wisdom as I have shewed before therefore grow therein 6. Another motive may be this It is seemly for Saints to fear and increase in this fear of God 1. He is thy Creator is it not seemly for creatures to fear and reverence their Creator 2. He is thy King is it not seemly for Subjects to fear and reverence their King 3. He is thy Father is it not seemly for Children to reverence and fear their Father yea and to do it more and more 7. Another motive may be It is honourable to grow in this grace of fear when Ephraim spake trembling he exalted himself in Israel Hos. 13.1 Truly to fear and to abound in this fear is a signe of a very princely spirit and the reason is when I greatly fear my God I am above the fear of all others nor can any thing in this world be it never so terrible and dreadful move me at all to fear them And hence it is that Christ counsels us to fear And I say unto you my friends said he fear not them that kill the body and after that have no more that they can do I but this is an high pitch how should we come by such princely spirits well I will forewarn you whom you shall fear and by fearing of him arrive to this pitch Fear him who after he hath killed hath power to cast into Hell yea I say unto you fear him Luke 12.4 5. Indeed this true fear of God sets a man above all the world And therofore It saith again fear not their fear but sanctify the Lord God in your heart and let him be your fear and let him be your dread Isa. 8. Your great ranting swaggering Roysters that are ignorant of the nature of this fear of God count it a poor sneaking pittiful cowardly spirit in Men to fear and tremble before the Lord but whoso looks back to gaols and gibbits to the sword and burning stake shall see that there in them has been the most mighty and invincible spirit that has been in the world Yea see if God doth not count that the growth of his people in this grace of fear is that which makes them honourable when he positively excludeth those from a dwelling place in his house That do not honour them that fear him Psal. 15.4 And he saith moreover A woman that feareth the Lord shee shall be praised If the world and godless men will not honour these they shall be honoured some way else Such saith he that honour me I will honour and they shall be honoured in Heaven in the Churches and among the Angels 8. Another motive to grow in this fear of God may be This fear and the encrease of it qualifies a man to be put in trust with heavenly and spiritual things yea and with earthly things too 1. For heavenly and spiritual things My covenant saith God was with Levi of life and peace and I gave THEM to him for the fear wherewith he feared me and was afraid before my name Mala. 2.5 Behold what a gift what a mercy what a blessing this Levi is intrusted with to wit with Gods everlasting covenant and with the life and peace that is wrapped up in this Covenant But why is it given to him the answer is for the fear wherewith he feared me and was afraid before my name And the reason is good for this fear of God teaches a man to put a due estimation upon every gift of God bestowed upon us also it Teaches us to make use of the same with reverence of his name and respect to his glory in most Godly-wise all which becomes him that is intrusted with any spiritual gift The gift here was given to Levi to minister to his brethren doctrinally thereof for he saith God shall teach Jacob my Statutes and Israel my Law See also Exod. 18.21 and Neh. 7.2 With many other places that might be named and you will find that men fearing God and hateing covetousness that men that fear God above others are intrusted by God yea and by his Church too with the trust and ministration of spiritual things before any other in the world 2. For earthly things This fear of God qualifies a man to be put in trust with them rather then with another Therefore God made Joseph Lord of all Aegypt Obadiah Steward of Ahabs house Daniel Mordecai and the three Children were set over the province of Babilon And this by the wonderful working hand of God because he had to dispose of earthly things now not only in a common way but for the good of his people in special True when there is no special matter or thing to be done by God in a Nation for his people then who will that is whether they have grace or
rather stumble and fall even at your conversation and at your profession itself Wherefore to prevent this mischief that is of stumbling of souls while you make your profession of God by a conversation not becoming your profession God bids you fear him Implying that a good conversation coupled with fear delivers the blind world from those falls that otherwise they cannot be delivered from Thou shalt not curse the deaf nor put a stumbling block before the blind but shalt fear thy God I am the Lord Levit. 19.14 But shalt fear thy God that is the remedy that will prevent their stumbling at you at what else soever they stumble Wherefore Paul saies to Timothy Take heed to thy self and to thy doctrine continue in them for in so doing thou shalt both save thy self and them that hear thee 1 Tim. 4.16 12. Another Motive to fear and grow in this fear of God is This is the way to engage God to deliver thee from many outward dangers whoever fals therin Psal. 34.7 This is proved from that of the story of the Hebrew Midwives The Midwives saies Moses feared God and did not drown the Men-Children as the King had commanded but saved them alive And what follows Therefore God dealt well with the Midwives and it came to pass that because the Midwives feared God that he made them houses Exod. 1. That is he sheltered them and caused them to be hid from the rage and fury of the King and that perhaps in some of the Houses of the Egyptians themselves for why might not the Midwives be there hid as well as was Moses even in the Kings Court And how many times are they that fear God said to be delivered both by God and his Holy Angels as also I have already shewed 13. Another Motive to fear and to grow in this fear of God is This is the way to be delivered from Errors and damnable opinions There are some that perish in their righteousness that 's an Error there be some that perish in their wickedness and that 's an Error also Some again prolong their lives by their wickedness and others are righteous over much and also some are over wise and all these are snares and pits and holes But then saiest thou how shall I escape Indeed that 's the question and the Holy Ghost resolves it thus He that feareth God shall come out of them all Eccles. 7.15 16 17 18. 14. Another Motive to fear and to grow in this fear of God is Such have leave be they never so dark in their souls to come boldly to Jesus Christ and to trust in him for life I told you before that they that fear God have in the general a licence to trust in him but now I tell you and that in particular that they and they specially may do it and that though in the dark you that sit in darkness and have no light if this grace of fear be alive in your hearts you have this boldness Who is among you that feareth the Lord mark that feareth the Lord and obeyeth the voice of his Servant that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God Isa. 50.10 It is no small advantage you know when men have to deal in difficult matters to have a patent or licence to deal now to trust in the Lord is a dificult thing yet the best and most gainful of all But then some will say since t is so difficult how may we do without danger why the Text gives a licence a patent to them to trust in his name that have his fear in their hearts Let HIM trust in the name of the Lord and stay upon his God 15. Another Motive to fear and grow in the grace of fear is God will own and acknowledge such to be his who ever he rejecteth Yea he will distinguish and seperate them from all others in the day of his terrible Judgments He will do with them as he did by those that sighed for the abominations that were done in the Land Ezek. 9. command the man that hath his Inkhorn by his side To set a mark upon their foreheads that they might not fall in that Judgment with others So in Mal. 3. God saies plainly of them that feared the Lord and that thought upon his name That they should be writ in his Book A Book of remembrance was written before him for them that feared the Lord and that thought upon his name and they shall he mine saith the Lord of Hosts in the day that I make up my Jewels and I will spare them as a man spareth his own Son that serveth him Mala. 3.16 17. Mark he both acknowledges them for his and also promises to spare them as a man would spare his own Son Yea and moreover will wrap them up as his chief Jewels with himself in the bundle of life Thus much for the Motives How to grow in this Fear of God Having given you these Motives to the duty of growing in THIS fear of God Before I leave this use I will in few words shew you HOW you may grow in THIS fear of God 1. Then If thou wouldest grow in this fear of God Learn aright to distinguish of fear in general I mean learn to distinguish between THAT fear that is godly and that which in it self is indeed ungodly fear of God and know them well the one from the other lest the one the fear that in it self indeed is ungodly get the place even the upper hand of that which truly is godly fear And remember the ungodly fear of God is by God himself counted an enemy to him and hurtful to his people and is therefore most plentifully forbidden in the word Gen. 1.15 Chap. 26.24 Chap. 46.3 Exo. 14.13 Chap. 20.20 Num. 14.9 Chap. 21.34 Isa. 41.10 13 14. Chap. 43.1 Chap. 44.2 8. Chap. 54.4 Jer. 30.10 Dan. 10.12.19 Joel 2.21 Hag. 2.5 Zech. 8.13 Secondly If thou wouldest grow in this Godly fear learn rightly to distinguish it from that fear in particular that is Godly but for a time Even from that fear that is wrought from the spirit as a spirit of bondage I say learn to distinguish this from that and also perfectly to know the bounds that God hath set to that fear that is wrought by the spirit as a spirit of bondage Lest instead of growing in the fear that is to abide with thy soul for ever thou be overrun again with that first fear which is to abide with thee but till the spirit of adoption come And that thou mayest not only distinguish them one from the other but also keep each in its due place and bounds consider in general of what hath already been said upon this head and in particular that the first fear is no more wrought by the holy spirit but by the Devil to distress thee and make thee to live not like a Son but a slave And for thy
God I would have thee be warned by them And they are these which follow 1. If thou wouldst grow in this grace of fear Take heed of an hard heart for that will hinder thy growth in this grace Why hast thou hardened our hearts from thy fear Isa. 63.17 was a bitter complaint of the Church heretofore for it is not only the judgement that in it self is dreadful and sore to Gods people but that which greatly hindereth the growth of this grace in the soul. An hard heart is but barren ground for any grace to grow in specially for the grace of fear there is but little of this fear where the heart indeed is hard neither will there ever be much therein Now if thou wouldst be kept from an hard heart 1. Take heed of the beginings of sin Take heed I say of that though it should be never so small A little leaven leavens the whole lump there is more in a little sin to harden than in a great deal of grace to soften Davids look upon Bathsheba was one would think but a small matter yet that begining of sin contracted such hardness of heart in him that it carried him almost beyond all fear of God It did carry him to commit lewdness with her murder upon the body of Vriah and to abundance of wicked dissimulation which are things I say that have direct tendency to quench and destroy all fear of God in the soul. 2. If thou hast sinned lie not down without repentance for the want of repentance after one has sinned makes the heart yet harder and harder Indeed an hard heart is impenitent and impenitence also makes the heart harder and harder So that if impenitence be added to hardness of heart or to the beginings of sin which makes it so It will quickly be with that soul as is said of the house of Israel it will have A Whores forehead it will hardly be brought to shame Jer. 3.3 3. If thou wouldst be rid of an hard heart that great enemy to the growth of the grace of fear Be much with Christ upon the Cross in thy Meditations For that is an excellent remedy against hardness of heart a right sight of him as he hanged there for thy sins will dissolve thy heart into tears and make it soft and tender They shall look upon me whom they have pierced and mourn Zech. 12.10 11. Now a soft a tender and broken heart is a fit place for the grace of fear to thrive in But 2. If thou wouldst have the grace of fear to grow in thy soul Take heed also of a prayerless heart for that is not a place for this grace of fear to grow in Hence he that refraineth prayer is said To cast off fear Thou casteth off fear said one of his friends to Job But how must he do that why the next words shew Thou restrainest prayer before God Job 15.4 Seest thou a Professor that prayeth not that man thrusteth the fear of God away from him Seest thou a man that prays but little that man feareth God but little for it is the praying soul the man that is mighty in praying that has an heart for the fear of God to grow in Take heed therefore of a prayerless heart if you would grow in this grace of the fear of God Prayer is as the pitcher that fetcheth water from the Brook therewith to water the herbs break the pitcher and it will fetch no water and for want of water the Garden withers 3. Wouldest thou grow in this grace of fear Then take heed of a light and wanton heart For neither is such an heart good ground for the fear of God to grow in wherefore 't is said of Israel She feared not but went and plaid the Harlot also She was given to wantonness and to be light and vain and so her fear of God decaied Jer. 3.8 Had Joseph been as wanton as his Mistress he had been as void of the fear of God as she but he was of a sober tender godly considerate spirit therefore he grew in the fear of God 4. Wouldest thou grow in this grace of fear Then take heed of a covetous heart for neither is that which is such an one good ground for this grace of fear to grow in Therefore this covetousness and the fear of God are as enemies set the one in opposition to the other one that feareth God and hateth COVETOVSNESS Exod. 18.21 And the reason why covetousness is such an obstruction to the growth of this grace of fear is because covetousness casteth those things out of the heart which alone can nourish this fear It casteth out the word and love of God without which no grace can grow in the soul how then should the fear of God grow in a covetous heart Ezek. 33.30 31 32. 1 John 2.15 5. Wouldest thou grow in this grace of fear then Take heed of an unbelieving heart For an unbelieving heart is not good ground for this grace of fear to grow in An unbelieving heart is called an evil heart Heb. 3.13 because from it flows all the wickedness that is committed in the World Now it is faith or a believing heart that nourisheth this fear of God Heb. 11.7 and not the other and the reason is for that faith brings God Heaven and Hell to the soul and maketh it duly consider of them all this is therefore the means of fear and that which will make it grow in the soul but unbelief is a BANE thereto 6. Wouldst thou grow in this grace of fear Then take heed of a forgetful heart Such an heart is not an heart where the grace of fear will flourish when I remember I am affraid c. Therefore take heed of forgetfulness do not forget but remember God and his kindness patience and mercy to those that yet neither have grace nor special favor from him and that will beget and nourish his fear in thy heart but forgetfulness of this or of any other of his judgments is a great wound and weakening to this fear Job 21.6 When a man well remembers that Gods judgments are so great a deep and mystery as indeed they are that remembrance puts a man upon such considerations of God and of his judgments as to make him fear Therefore saies Job I am afraid of him See the place Job 23.15 Therefore am I troubled at his presence when I consider I am afraid of him When I remember and consider of the wonderful depths of his judgments toward man 7. Wouldst thou grow in this grace of fear then Take heed of a murmuring and repining heart for that is not an heart for this grace of fear to grow in As for instance when men murmur and repine at Gods hand at his dispensations and at the Judgments that overtake them in their persons estates families or relations THAT their murmuring tendeth to destroy fear for a murmuring spirit is such an one as seems to correct God and to find
fault with his dispensations and where there is that the heart is far from fear A murmuring spirit either comes from that wisdom that pretends to understand that there is a failure in the nature and execution of things or from an envy and spite at the execution of them Now if murmurings arise from this pretended wisdom of the flesh then instead of fearing of God his actions are judged to be either riged or ridiculous which yet are done in judgment truth and righteousness So that a murmuring heart cannot be a good one for the fear of God to grow in alas the heart where that grows must be a soft one as you have it in Job 23.15 16. And an heart that will stoop and be silent at the most abstruse of all his Judgments I was silent because thou didest it The heart in which this fear of God doth flourish is such that it bowes and is mute if it can but espie the hand wisdom justice or holiness of God in this or the other of his dispensations and so stirs up the soul to fear before him But if this murmuring ariseth from envy and spite that looketh so like to the spirit of the Devil that nothing need be said to give conviction of the horrible wickedness of it 8. Wouldst thou grow in this grace of fear then Take heed of an high and captious spirit for that is not good ground for the fear of God to grow in a meek and quiet spirit is the best and there the fear of God will flourish most therefore Peter puts meekness and fear together as being most suited in their nature and natural tendency one to another 1 Pet. 3.14 Meekness of spirit is like that heart that hath depth of earth in it in which things may take root and grow but an high and captious spirit is like to the stony ground where there is not depth of earth and consequently where this grace of fear cannot grow therefore take heed of this kind of spirit if thou wouldst that the fear of God should grow in thy soul. 9. Wouldst thou grow in the grace of fear then Take heed of an envious heart for that is not a good heart for the fear of God to grow in Let not thy heart envy sinners but be thou in the fear of the Lord all the day long Prov. 23.17 To envy any is a signe of a bad spirit and that man takes upon him as I have already hinted to be a controller and a judge yea and a malicious executioner too and that of that fury that ariseth from his own lusts and revengeful spirit upon perhaps the man that is more righteous then himself But suppose he is a sinner that is the object of thine envy why the Text sets that envy in direct opposition to the fear of God Envy not sinners but be thou in the fear of God These two therefore to wit envy to sinners and fearing of God are opposites Thou canst not fear God and envy sinners too And the reason is because he that envieth a sinner hath forgotten himself that he is as bad and how can he then fear God He that envies sinners rejects his duty of blessing of them that curse and praying for them that despitefully use us and how can he that hath rejected this fear God He that envieth sinners therefore cannot be of a good spirit nor can the fear of God grow in his heart Lastly Wouldst thou grow in this grace of fear Then Take heed of hardning thy heart at anytime against convictions to particuler duties as to Prayer Alms Self-denial or the like Take heed also of hardning thy heart when thou art under any judgment of God as sickness losses crosses or the like I bid you before to beware of an hard heart but now I bid you beware of hardning your soft ones For to harden the heart is to make it worse then it is harder more desperate and bold against God then at the present it is Now I say if thou wouldest grow in this grace of fear take heed of hardning thy heart and especially of hardning of it against convictions to good for those convictions are sent of God like seasonable showrs of rain to keep the tillage of thy heart in good order that the grace of fear may grow therein but this stiffling of convictions makes the heart as hard as a piece of the nether Milstone Therefore happy is he that receiveth conviction for so he doth keep in the fear of God and that fear thereby nourished in his soul but cursed is he that doth otherwise Happy is the man that feareth alway but he that hardneth his heart shall fall into mischief Prov. 28.14 A use of Encouragement I come now to a use of encouragement to those that are blessed with this grace of fear The last text that was mentioned saith Happy is the man that feareth alway and so doth many more Happy already because blessed with this grace and happy for time to come because this grace shall abide and continue till the soul that hath it is brought unto the mansion house of glory I will put my fear in their heart and they shall not depart from me Therefore as here is saith Happy IS he so it saith also It SHALL go well with him that is in time to come It SHALL go well with them that fear the Lord Eccles. 8.12 Had God given thee all the world yet cursed hadst thou been if he had not given thee the fear of the Lord for the fashion of this world is a fading thing but he that feareth the Lord shall abide for ever and ever This therefore is the first thing that I would propound for thy encouragement thou man that fearest the Lord. This grace will dwell in thy heart for it is a new covenant grace and will abide with thee forever It is sent to thee from God not only to joyn thy heart unto him but to keep thee from final apostacy I will put my fear in their heart and they shall not depart from me Jer. 32. That thou maist never forsake God is his design and therefore to keep thee from that wicked thing he hath put his fear in thy heart Many are the temptations difficulties snares traps trials and troubles that the people of God pass through in the world but how shall they be kept how shall they be delivered and escape Why the answer is the fear of God will keep them He that feareth God shall come out of them all It is not therefore a wonderful mercy to be blessed with this grace of fear that thou by it maiest be kept from final which is damnable apostacy Bless God therefore thou blessed man that hast this grace of fear in thy soul. There are five things in this grace of fear that have a direct tendency in them to keep thee from final apostacy 1. It is seated in the heart and the heart is as I may call it the main FORT
in the mystical world man It is not placed in the head as knowledge is nor in the mouth as utterance is but in the heart the seat of all I will put my fear in their heart If a King will keep a Town secure to himself let him be sure to man sufficiently the main FORT thereof If he have twenty thousand men well armed if they lie scattered here and there the Town may be taken for all that but if the main fort be well man'd then the Town is more secure What if a man had all the parts yea all the arts of Men and Angels that will not keep the heart to God But when the heart this principal fort is possessed with the fear of God then he is safe but not else 2. As the heart in general so the will in special That chief and great faculty of the soul is the principal that is acted by this fear The will which way that goes all goes If it be to Heaven or Hell Now the will I say is that main faculty that is governed by this fear that doth possess the soul therefore all is like to go well with it This Samuel insinuateth where he saith If ye WILL fear the Lord. Fearing of God is a voluntary act of the will and that being so the soul is kept from rebellion against the Commandment because by the will where this fear of God is placed and which IT governeth is led all the rest of the powers of the soul 1 Sam 12.14 In this will then is this fear of God placed that this grace may the better be able to govern the soul and so by consequence the whole man for as I said before look what way the will goes look what the will does thither goes and that does the whole man See Psal. 110.3 Man when his will is alienate from God is reckoned rebellious throughout Joh. 5.40 and that not without ground for the will is the principal faculty of the soul as to obedience and therefore things done without the will are as if they were not done at all The spirit is willing If ye be willing she hath done what she could and the like by these and such like sayings the goodness of the heart and action is judged as to the subjective part thereof Now this fear that we have been speaking of is placed in the soul and so consequently in the will that the man may thereby the better be kept from final and damnable apostacy 3. This fear as I may say even above every other grace is Gods well-wisher and hence it is called as I also have shewed you HIS fear As he also saies in the Text mentioned above I will put MY fear in their heart These words HIS and MY they are intimate and familiar expressions bespeaking not only great favor to man but a very great trust put in him As who should say this fear is my special friend it will subject and bow the soul and the several faculties thereof to my pleasure it is my great favorite and subdueth sinners to my pleasure you shall rarely find faith or repentance or parts go under such familiar characters as this blessed fear of the Lord doth Of all the counsellors and mighties that David had Hushi only was called the Kings Friend 2 Sam. 15.37 Ch. 16.16 So of all the graces of the spirit this of the fear of God goes mostly if not alwaies by the title of my fear Gods fear his fear c. I told you before if the King will keep a Town the main fort therein must be sufficiently man'd and now I will add that if he have not to govern those men some trusty and special friend such as Hushi was to David he may find it lost when it should stand him in greatest stead If a soul should be possessed with all things possible yet if this fear of God be wanting all other things will give place in time of rebellion and the soul shall be found in and under the conduct of Hell when it should stand up for God and his truth in the World This fear of God it is Gods special friend and therefore it has given unto it the chief seat of the heart the will that the whole man may now be and also be kept hereafter in the subjection and obedience of the Gospel For 4. This grace of fear is the softest and most tender of Gods honour of any other grace It is that tender sensible and trembling grace that keepeth the soul upon its continual watch To keep a good watch is you know a wonderful safety to a place that is in continual danger because of the enemy Why this is the grace that setteth the watch and that keepeth the watchman awake Song 3.7 8. A man cannot watch as he should if he be destitute of fear let him be confident and he sleeps he unadvisedly lets into the garison those that should not come there Israels fault when they came to Canaan was that they made a Covenant with the inhabitants of the Land to wit the Gibeonites without asking counsel of God But would they have done so think you if at the same time the fear of God had had its full play in the soul in the Army no they at that time forgat to fear The grace of fear had not at that time its full stroke and sway among them 5. This grace of fear is that which as I may so say first affects the hearts of Saints with Judgments after we have sinned and so is as a begining grace to bring again that to rights that by sin is put out of frame O it is a precious grace of God I know what I say in this matter and also where I had been long ago through the power of my lusts and the wiles of the Devil had it not been for the fear of God But Secondly Another encouragement for those that are blessed with this blessed grace of fear is this This fear failes not to do this work for the soul if there in truth be it never so small in measure A little of this leven levens the whole lump ' True a little will not do or help the soul to do those worthy exploits in the heart or life as well as a bigger measure thereof nor indeed can a little of any grace do that which a bigger measure will but a little will preserve the soul from final apostacy and deliver it into the armes of the Son of God at the final Judgment Wherefore when he saith I will put my fear in their heart he saies not I will put so much of it there such a quantity or such a degree but I will put my ear there I speak not this in the least to tempt the godly man to be content with the least degree of the fear of God in his heart ' True men should be glad that God hath put even the least degree of this grace into their souls but they should not
be content therewith they should earnestly covet more pray for more and use all lawful that is all the means of Gods appointing that they may get more There are as I have said already several degrees of this grace of fear and our wisdom is to grow in IT as in all other the graces of the Spirit The reasons why I have shewed you and also the way to grow therein but the least measure thereof will do as I said that is keep the soul from final apostacy There are as I have shewed you those that greatly fear the Lord that fear exceedingly and that fear him above many of their brethren but the small in this grace are saved as well as these that are great therein He will save them that fear him small and great This fear of the Lord is the pulse of the soul and as some pulses beat stronger some weaker so is this grace of fear in the soul. They that beat best are a signe of best life but they that beat worst shew that life is present As long as the pulse beats we count not that the man is dead though weak and this fear where it is preserves to everlasting life Pulses there are also that are intermitting to wit such as have their times for a little a little time to stop and beat again ' True these are dangerous pulses but yet too a signe of life This fear of God also is sometimes like this intermitting pulse there are times when it forbears to work and then it works again David had an intermitting pulse Peter had an intermitting pulse as also many other of the Saints of God I call that an intermitting pulse with reference to the fear we speak of when there is some obstruction by the workings of corruptions in the soul I say some obstruction from and hindrance of the continual motion of this fear of God yet none of these though they are various and some of them sings of weakness are signs of death but life I will put my fear in their heart and they shall not depart from me But you may say How shall I know that I fear God Ans. If I should say that desires true sincere desires to fear him is fear it self I should not say amiss Nehe. 1.11 For although a desire to be or do so and so makes not a man to be in temporal or natural things what he desires to be for a sick or poor or imprisoned man may desire to be well to be rich or to be at liberty and yet be as they are sick poor or in prison Yet in spirituals a mans desire to be good to believe to love to hope and fear God doth flow from the nature of grace it self I said before that in temporals a man could not be properly be said to be what he was not yet a man even in naturals or temporals shews his love to that thing that he desires whether it be health riches or liberty and in spirituals desires of from love to this or that grace of God sincere desires of it flow from the root of the grace it self Thy Servants that desire to fear thy name Nehemiah bore himself before God upon this That he desired to fear his name And hence again it is said concerning desires true desires The desire of a man is his kindness Prov. 19.22 For a man shews his heart his love his affections and his delights in his desires and since the grace of fear of God is a grace so pleasant in the sight of God and of so sanctifying a nature in the soul where it is a true sincere desire to be blessed with that grace must needs flow from some being of this grace in the soul already ' True desires are lower than higher acts of grace but God will not look over desires But now they DESIRE a better Country that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a City Mark they desire a Country and they shall have a City At this LOW place to wit sincere desires God will meet the soul and will tell him that he hath accepted of his desires that his desires are his kindness and flow from grace it self He will fulfil the desires of them that fear him Therefore desires are not rejected of God but they would if they did not flow from a principle of grace already in the soul therefore desires sincere desires to fear God flow from grace already in the soul. Therefore since thou fearest God and it is evident by thy desires ' that thou dost so do thou ART happy NOW in this thy fear and SHALT be happy for ever hereafter in the injoyment of that which God in another world hath laid up for them that fear him 3. Another encouragement for those that have this grace of fear is this This grace can make that man that in many other things is not capable of serving of God serve him better then those that have all without it Poor Christian man thou hast scarce been able to do any thing for God all thy daies but only to fear the Lord. Thou art no Preacher and so canst not do him service that way Thou art no rich man and so canst not do him service with outward substance Thou art no wise man and so canst not do any thing that way But here is thy mercy thou fearest God Though thou canst not preach thou canst fear God Though thou hast no bread to feed the belly nor fleece to cloth the back of the poor thou canst fear God O how blessed is the man that feareth the Lord because this duty of fearing of God is an act of the mind and may be done by the man that is destitute of all things but that holy and blessed mind Blessed therefore is that man for God hath not laid the comfort of his people in the doing of external duties nor the salvation of their souls but in believing loving and fearing God Neither hath he laid these things in actions done in their health nor in the due mannagement of their most excellent parts but in the receiving of Christ and fear of God The which good Christian thou maiest do and do acceptably even though thou shouldest lie bed-rid all thy daies thou maiest also be sick and believe be sick and love be sick and fear God and so be a blessed man And here the POOR Christian hath some thing to answer them that reproach him for his ignoble pedigree and shortness of the glory of the wisdom of the World ' True may that man say I was taken out of the Dunghil I was born in a base and low estate But I fear God I have no worldly greatness nor excellency of natural parts but I fear God When Obadiah met with Elijah he gave him no worldly and fantastical complement nor did he glory in his promotion by Ahab the King of Israel but gravely and after a gracious manner said