janitor Animae: THE SOULS PORTER To cast out sin, and to keep out sin. A TREATISE Of the Fear of God. WRITTEN By WILLIAM PRICE, Bachelor of Divinity, and Vicar of Brigstocke in Northamptonshire. The fear of God is the beginning of wisdom. PRO. 1 7. Let us hear the conclusion of all, Fear God. Eccles. 12.13. Timor praesens securitatem generat sempiternam. Aug. LONDON, Printed by I. D. for john Cowper at the holy Lamb at the East end of S. Paul's Church. 1638. TO THE RIGHT Honourable, the Lord WILLIAM, E●rl● of S●●t●bury, Viscount C●t● b●rre, Ba●on of ●ss●●t●●, Captain of his Majesty's Pensione s, Knight of the n●ble order of the Garter, one of his Majesty's most honourable privy Council, and his most noble Patron; Together with the right honourable, the Lady ●ath●●ine, Counsel of S●lt●●ury, and his most noble L●dy; h●●o●thy example's of t●e 〈…〉 and pra●tiz● o● time pr●t●●●nd religion, Wi●liam Price their devoted O●●t●●●● and Chaplain wishes th● b●st of blessings f●om the b●st of B●in●s. May it please your H●●●urs; I Prefix your worthy & great names afore this plain and unpolished Discourse: not that I intent to thrust my pen into any quarrelsome theme, that may provoke the fury of the Dans of this world, Gen. 49.17 that serpentlike lie in the paths, to bite the heel of every passenger; between whom and me, I should entreat your Honours as a screen, to interpose, to hide me from their rage. For surely, no Christian hath so fare changed his humanity with a beast, or cast himself so many degrees behind the purblind Gentiles, as professedly to bear arms against a Book honoured with the title of the Fear of God. Neither dare I over-weeningly presume, that there is any thing in the style or conveyance of the subject in hand, that meriteth an admission into your Honour's closerts, much less into the Cabinet of your more serious thoughts, or that may attract an eye of favour from you. My weekly labouring in God's Harvest, forbids pomp in language, and ambition of quotation. Next the advancement of God's glory (which as our ultimate end, aught to regulate, moderate, stint, and bound our actions) the scope that I level at, is the unfeigned expression of my gratitude, and service, which your constant countenance, your undeserved bounty, your propitious acceptance of my mean forepast labours, doth more than challenge from me, who desires no longer to draw his breath, than he shall study to approve himself Your Honour's Chaplain in all humble observance, William Price. The Contents of the several Chapters in this Treatise. CHAP. I. THE Introduction, p. 1. Chap. 2. Of the nature and kinds both of fear in general, and of the fear of God in particular. p. 5. Chap. 3. How God being the chiefest good, can be feared. p. 40 Chap. 4. Whether Adam in the state of innocence feared God? and whether the Angels and Saints in heaven fear God? p. 45 Chap. 5. How the fear of God can stand with the love of God, with joy, faith and hope in God. p. 48 Chap. 6. How far the filial fear of God may stand with the fear of man. p. 56 Chap. 7. Whether the fear of Judgement he contrary to the filial fear of God? p. 76 Chap. 8. The proper distinguishable symptoms of the fear of God: and first of those absolute signs that discover the essential ingredients that constitute the genuine fear of God. 81 Chap. 9 Of those signs that put a difference between the slavish and the filial fear of God. p. 108 Chap. 10. Of those signs that discover whether we fear God more than man, or man more than God? 131 Chap. 11. A dehortation from those sins that are contrary to the fear of God: and first of carnal security, with the remedies thereof. p. 156 Chap. 12. Of audacious presumption in sinning, and the antidote against it. 178 Chap. 13. Of superstitious fear, and the counterpoison against it. p. 204 Chap. 14. Of the servile fear of God. p. 215 Chap. 15. Of the excessive fear of the creature. 219 Chap. 16. A serious exhortation to the fear of God: and first of the manner how we ought to fear God. 226 Chap. 17. The means whereby the fear of God may be wrought and increased p. 248 Chap. 18. Arguments for, and motives unto the fear of God p. 253 Perlegi librum hunc, cui titulus est, janitor Animae, cumque typis mandari permitto. Sa Baker. Ex aedibus Londin. Maij penult. 1637. CHAP. I. The Introduction. IT is the triumph of this Theological virtue of the Fear of God, that those who have least affinity with it, yet applaud it, and profess it: And it is my happiness, that nothing can commend a grace, that is not with advantage excentred in this. If I should here declare the nobility, excellency, and transcendency of the fear of God in itself; and the utility, and absolute indispensable necessity of it in reference to us, I should but forestall and prevent myself. It is sufficient to premise, both to excuse my writing, & to provoke all Christians advisedly, diligently, and throughly to read this ensuing discourse: that, though many have brief essays, yet few, or none, have done this Royal grace the honour, or right to allot unto it a complete full treatise. And that that may invite alleys & minds hither, is this consideration, that when many other graces are peculiarly pertinent to persons, as they are members of a family in the threefold combination therein; between husband and wife, parent and child, master and servant. Or as they are members of a politic body, ecclesiastical or civil. And when other duties receive specification and restriction from circumstances of time & place, this of the fear of God, like a well limbed picture, casteth an eye on all that look on it. It corresponds to all persons, none excluded. It is seasonable at all times, sacred and common; especially when the scourges of God lie upon neighbouring Nations, and threaten us. And the thoughts hereof may justly in all places, press upon us, without being guilty of unmannerly instruction. Now, for the methodical contriving of this discourse, I shall (by divine assistance) pursue that order that may most aptly answer the subject matter, and may be most facile and appliable to the minds and memories of the Readers. CHAP. II. Of the nature and kinds both of fear in general, and of the fear of God in particular. THE first inquiry will be, What the fear of God is. Where the nature and kinds both of fear in general, and in particular of the fear of God, will opportunely fall in. Now to penetrate the depth of this Quaere, we must distinguish of fear. 1. As it is a natural affection indifferent in itself; neither morally good, nor evil. 2. As it is a habit or quality inherent in the affection. If we consider fear as it is a natural affection implanted in the reasonable Soul of man, indifferent in itself, neither morally good nor evil: Then 1. The nature of fear. For the general nature of it, it 1. Either stands aloof, at some distance from its object, admiring and reverencing it: Or 2. It is averse from its object. For affections are of two sorts, Either such as cleave unto, and desire a near union with their object, as faith, love, and hope: or such as turn from, and desire a perpetual separation from their object, as hatred, and some kind of fear. 2 The subject of fear. 2. If we look into the subject, wherein this affection of fear is implanted, it will be found to reside, 1. In the sensitive appetite: for there is a rational appetite, and that is the will that usually follows the dictate the guidance of the understanding. And there is an inferior sensitive appetite, which contains within its verge, the passions, perturbations, or affections, which oft run afore the understanding and the will; being more rash, precipitant, and headstrong; and one of these affections is fear. 2. There is a double faculty in the sensitive appetite; namely, the concupiscible faculty which looks on the object under the notion of good or evil. To which head the affections of love, joy, and grief are referred. The other is called the Irascible faculty, which looks on the object under the notion of difficulty; to which head are to be reduced, hope, which looks on a good hard to be obtained; and fear that looks on some evil, hard to be avoided. This is the subject wherein fear dwells. 3. The object of fear 3. For the object of fear, it is 1. Sometimes something good, which we esteem, & fear to lose. 2. Sometimes it is something that is great and potent, which we fear to offend. 3. Sometimes it is something full of Majesty, excellency, and glory, which we fear with a reverential fear, with a fear of observance. 4. Sometimes it is something evil: that is, either that which is evil in itself; in its own nature, or that which seems to us to be evil; or that which may prove perniicous & prejudicial unto us. And the evil which we fear is, 1. Future, to come, we are troubled for those things that may come to pass. Math. 24.6. If an evil be present, we feel it, we hate it, we grieve under it: if it be to come, we fear it. 2. As the object of fear is the futurity of evil: so also the propinquity and imminency of it. We fear that evil most, that hangs over our heads, ready to seize us: that like a mastiff lies at the door, Gen. 4 7. waiting but the opening thereof, that he might fly in our faces. Therefore to affright men from envy and malice, Saint james saith, that the judge stands afore the doors. james 5.9. 3. The object of fear is as the nearness, so the unavoy dablenesse, the unresistablenesse of evil; evil, that like the travail of a woman, 2 Thes. 5.3 cannot be escaped. We see what the affection of fear is. Next, we must consider fear as it is a habit, or quality inherent in the affection. And so fear is either moral or spiritual. Moral feat. Moral fear, is eitherthat virtue that is opposite to audaciousness, where by we fear and shun those things that are contradictory to the principles of moral virtue and rectisied reason. Or else it is taken for that fear that we call Pusillanimity, that is contrary to fortitude or magnanimity: when a man is so timorous, that as Solomon speaks of the sluggard, he cries when he is put upon any action that there is a Lion in the way: When a man fears more the show and shadow of evil, than the evil itself; as children fear more the vizor, than the man: when a man fears that least, that he should fear most; and that most, that he should fear least. As our brainless Duellers fear more the loss of reputation, when it may be they never had any, than they fear the loss of their souls. And therefore wisemen know such single combatants to be the grossest cowards, because they in such a degree, fear a cross word, or the giving of the lie. And cowards are most cruel, for they will be sure to kill, if they can, lest their enemy surviving them, should after be revenged upon them. This is moral fear. Spiritual fear. 2. What spiritual fear is, we shall perceive by two or three profitable distinctions, which do reflect one upon another; and con tribute mutual light each to other, and all of them do illustrate the matter in hand. The first distinction. The first distinction is, that spiritual fear is . 1. The fear of a guilty conscience. 2. The fear of a seave. 3. The fear of a servant. 4. The fear of a son. 5. The fear of a chaste and a loving Wife. There is a spiritual fear proceeding from a self-accusing conscience, that is like the fear of a Felon, either ready to be apprehended, or standing at the bar afore his judge: when a man only fears GOD as his judge, or as his executioner. And this fear is joined with a hatred of God, and with a secret wish, that there were no God to condemn us. And this fear is lively and graphically expressed in holy Scripture. It was in Adam after his defection, He hide him for fear among the Trees of the Garden. Gen. 3.8. It was in Cain after he had made his brother Abel the first Martyr, and himself the first murderer. It shall come to pass, Gen. 4.14. saith he, that every man that meets me, shall stay me. His guilty fear presented him with troops of men, when there were none almost besides himself in the world; and with a thousand deaths, when he could dye but once. Levit. 26.36. Pro. 28.1. The sound of an Aspen leaf shall chase the disobedient. Geen. 20 4. The wicked flies when no man pursues him. jer. 20.4. They are a terror to themselves, afraid of their own shadows. This guilty fear the heathen used to compare to Sisyphus his restless rolling of the stone, and to Prometheus his vulture, which without intermission, gnawed upon his heart. 2. There is a slavish fear; when a man fears God as a Galleyslave fears him that took him captive, whom he would kill, or fly from, if he could or durst. When a man counts the commandments of God to be bonds & fetters, which they would fain shake off; like those that cried, Let us break his bonds, Psal. 2.3. and cast his cords from us: When a man hates to be reform, Psa. 50.17. like those the Psalmist speaks of. When a man hates God, Psal. 139.21. (and such there are) & yet sometimes subjects to God's command, because he dares do no other; As King Abimelech would have taken to himself Sarah, Abraham's wife: but that he durst not, because God told him in a dream, that if he did, Gen. 20.3. he was but a dead man. And Balaam would fain have cursed the people of God, at King Balaks request, but that he durst not, though Balak would have given him his house full of silver & gold. Num. 24.13. Thus the Devil himself is God's slave, & in many things obeys God, because he dares not disobey him. Antronius convertit se aliquando ad timoreus, runquain ad san●tatem. Or. pro P. Sylla. It may be said of them that thus fear God, as Cicero said of Antronius, they turn themselves sometimes to fear, Quum quis timorep●nae bona agit, in co ipso pe●cat, quo pe●care veliet, so inultè potuisset. Greg. but not to faithfulness. When the fear only of punishment instigates a man to good; in this he offends, because he would commit that evil, which he doth forbear, if his Impiety might be with impunity. This is that fear, which Divines use to call servile fear; and Saint Basil styles an hostile fear; Hic timor pe●candi sacultatem disserre potest, ausorre non potest: & quos suspendit a crimine avidicres reddit ad crimen. Chrys. the fear of an enemy to God. And in this it differs from the fear of an accusing conscience, because that fear reflects upon an evil already committed: this fear prevents the commission of many sins. The fear of a self accusing conscience, is a slavish fear; but every slavish fear is not the fear of a self-accusing conscience. There is the fear of a servant, which is different from what they call servile, or slavish fear. For though every slave be a servant, yet every servant is not a slave. And though the fear of a servant be not so good as the fear of a son, yet is better than the fear of a slave. The slavish fear is mixed with a hatred of God; but this fear is mixed with some small degree of the love of God. That drives a man from God, this draws a man to God: Mar. 5.33. as that woman that trembled, yet came to Christ, and fell down before him. This fear is, when a man having well studied the Law of GOD, and compared his heart and life with that perfect rule, sees himself fall infinitely short of it, and therupon acknowledges himself liable to all the curses of God, due to the disobedient; and utterly disclaims all help, or worthiness of help in himself; and stands, like a man over a Vault of Gunpowder, the match being ready to be put to the train, and sees no safety, but in God's mercy, and Christ's merits, which yet he is fearful to apply to himself, lest he should have no interest in them. This fear is, though imperfect, yet allowable, and necessary. Rom. 8.15. Ye have not (says Saint Paul) received the spirit of bondage to fear again: whence note, that they had afore received the spirit of bondage to fear. This fear we call an initial fear; and every thing must have a beginning. The Law by stirring up this fear, Gal. 3.24. is a Schoolmaster to lead us to Christ. It is like john the Baptist, who prepared the way of the Lord. Like the Needle, that though of itself it sews not, yet it leads the way to the thread that doth sew. The compunction of this fear delivers up the Soul to the kindly impression of love. Compunct io for midin●● troth. lit animum compunctioni dilectionis. Greg. Et unus spiritus est, qui fecit duos timores. Aug. And through this fear of a servant we must pass to the fear of sons; and it is one and the same Spirit of God, that works both these fears in us: and the one as 〈◊〉 preparative to the other. 4. There is a Filial fear, which though it be joined with a greater degree of love than is in a servant, yet with a less degree of love than is in a loyal wise. This Childlike fear, 1. Stands in awe of God for his excellency, and transcendent glory, though it expect no evil from God, but good. It will keep a wary distance, and not be over-daringly bold. When God hath given jacob fair promises in his sleep; yet awaking he was a afraid, and said, How dreadful is this place! Gen. 28.16.17. This is no other than the house of God: This is the gate of Heaven. And this is called, a fearing before, Eccles. 8.12. or in the presence of God. As when a man stands afore his Prince, his Majesty strikes a trembling awe into him; though otherwise he have no reason to be afraid, his conscience bearing him witness, that he hath not any way willingly incurred his Prince's displeasure. This is the fear of reverence. 2. As this filial fear is Reverential: so it is Careful, that God our heavenly Father, may no way be displeased by us, not only because that God's displeasure may shower down in punishments upon us; but because he is our Father, whom we have a tender care to please, he having deserved the flower of our affection, and service. Psal. 130.4. There is mercy with thee that thou mayst be feared, saith David. 5. And lastly, there is the fear of a loving and loyal wife: when a man fears God, as a kind wife fears an indulgent husband. And this I make to differ from filial fear, not in kind, but in degree. This Conjugal fear is matched with an unspeakable melting love, and a constant care that no unkindness happen. A son may express his love, but not in that height as a wife may. And though the wife be without servile fear, yet she exceeds the son in a fearful (but loving) Care, that her husband be not displeased, that affection between them may not grow dull and remiss; that there may be no cause given, that may occasion so much as a frown, or a cross word, much less a separation. Saint Augustine sweetly sets this forth, in comparing servile and filial fear of God, with a harlots and a good wives fear of their husbands One fears left her husband should come home; Illa timet ne venit, illa ne discedat: illa ne dam●et, illa ne d● serat. the other fears lest her husband should departed from her, though for a small time. The one fears lest her husband should chide or strike her, the other fears lest he should forsake her. To which I may add, the one fears lest her husband should be angry with her; the other fears lest he should be angry at all. The one fears her own vexation, the other fears her husbands disquiet. This is the genuine true bred fear of God; which S. Paul makes a sign of true repentance, 2 Cor. 7.11. never to be repent of. What carefulness hath it wrought in you? yea, what fear? that is, what care, what fear, that the glory of God may not suffer through you. And so much for the first distinction; where in, under several resemblances I have shadowed out but two fears in effect, the slavish and the filial fear of God: though they obtain several names by reason of their different degrees, and extents of their operations. The second distinction The second distinction is this, that there is a forced fear, and a voluntary fear of God. 1. The forced is the guilty, the slavish fear. For he that is possessed with it, labours to drive it away; to drown it with drinking, merriment, jovial company, vain discourse, or obscene songs: as the ancient Italians would confound the noise of thunder with the sound of Bells. This was Belshazzars' fear, Dan. 5.5.6. when God sent a hand to write his doom upon the wall afore his face; he would fain have continued his mirth, but it would not be: for will he, nill he, his countenance was changed, his thoughts troubled him, so that the joints of his loins were loosed, and his knees knocked one against the other. Such was the fear of Felix the Roman Governor, when he sent for Paul to speak before him, he was so fare from thinking, that Paul should terrify him, that he thought to terrify Paul: For when S. Pa l reasoned of Righteousness, Act. 24.24.25. and Temperance, and the judgement to come, Felix trembled. And he dismissed Saint Paul, that he might rid himself of those fits and qualms of fear. 2. There is a voluntary, free, unconstrained fear of God; and such is the filial fear: A fear that is desired, and prized by him that fears. It is thirsted after: Nehem. 1.11. We desire to fear thy Name, saith Nehemiah. It is prayed for: Unite my heart to fear thy Name, Psa. 86.11. saith David. It is a fear that a Saint dedicates, and gives up himself unto. Psa. 119.38. Thy servant (saith David) who is devoted to thy fear. It is a fear that by the fearer is esteemed and valued at a high rate. The fear of the Lord is his treasure. Esay 33.6. This is the second distinction. The third distinction is this: The third distinction. There is a fourfold fear of GOD. 1. A fear that flows from the Spirit of God, but is not resident in the heart with the Spirit of God: and this is that initial fear that paves a path for the Spirit of Adoption, and for the true filial fear. The Spirit works many a common grace in that heart wherein itself is not: as it works this fear. As the Sun afore it riseth, darts light into that part of the heaven, and air wherein he himself is not. This fear is from the Spirit, but not with the Spirit. 2. There is a fear where the Spirit of God is, and yet it flows not from the Spirit: as many things may be done by children, or servants in a house, where the father or master is, and yet they may not be the authors of them. Thus a soul, that is the mansion of the holy spirit of God, may harbour in it carnal distrustful fears, and cares, that the Spirit of GOD hath no hand in. This was David's fear, that was joined with a diffidence in Gods many promises made unto him to the contrary. I shall perish one day, 18 am. 27.1. saith he, by the hand of Saul. This fear was with, but not from the Spirit. 3. There is a fear, that neither proceeds from, nor is joined with the Spirit of God. Such is that unsanctified slavish fear, that turns the affection from God, and moves a man to fly from God. It was the fear of those in the Psalmist, that were in fear where no fear was: Psal. 53.3.5. and yet they turned back from God, they were filthy, they devoured God's people, they called not upon God. This fear is neither with, nor from the Spirit. There is a fear that hath the holy Spirit of God, both for its original, and also its companion: like that day light that is both with and from the Sun: this is filial fear. The Spirit of God is styled the spirit of this fear; Isai. 11.2. because it is both from the Spirit, and with the Spirit. These distinctions being well weighed, will cast such beams of light upon the matter in quest, that he that runs, may read the full comprehension of the nature of the fear of God. CHAP. III. How God, being the chiefest good, can be feared. IF it be demanded, how GOD, being good in himself, and good to all, can be feared, seeing we usually fear only evil? 'tis answered, 1. That we may fear God with a fear of honour and regard. If I be a father, saith God, where is my honour? Matth. 1.6. If I be a master, where is my sear? In that text fear and honour are all one. 2. Though God be good, and we cannot fear him as evil, yet we may fear a loss of, and a separation from our good GOD: the more good any thing is, the more we fear the cutting off of our interest in it. And in this sense are those words of S. Nihil timemus, nisi, neid juod amanous, aut adeptum amittamus, aut non adipiscamur speratum. Aug. Austin to be taken. We fear good, in fearing lest we should lose that good we enjoy, or not obtain that good we desire or hope for. 3. We may fear our God, though he be good, because he is a great and a just God, who is able to save and to destroy, I am. 4.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. l. 2. c. 5. as St. james speaks Those things (saith Aristotle) are to be feared, which have an apparent power to inflict great punishments upon us, and to do us much hurt. And this agrees with that of our Saviour, Fear him who is able to destroy both body and soul. Math. 10.28. All punishment comes from God, but in that respect punishment is good, because it is a work of justice. Thus we may fear GOD, though he be good. Lastly, we may be fearful of offending God, in the ingenuity of our dispositions; because he hath been, and is every way so good a God unto us. Psal 30.4 1 Sam. 12.24. There is mercy with thee, that thou mayst be feared, saith David. And these two duties are joined together, Fear the Lord; and, Consider what great things he hath done for you. We fear God, not only for that evil that he may do against us, but also for that good that he hath done for us. Nay, fear of God is? thing so proper, that some deriv● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name of God, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies fear. And why is GOD said to be fearful in praises, Exod. 15.11. but because we both fear and praise him for his greatness and his goodness? The object both of fear and praise may be the same. And to this sounds that of the Prophet, They shall fear the Lord, Hosea 3.5. and his goodness in the latter days. CHAP. FOUR Whether Adam in the state of innocence feared God? and whether the Angels and Saints in heaven fear God? ADAM had the natural affection of fear in his Soul while he stood, though he had no occasion to bring it into act, till after he fell. As Adam standing, had a power, a faculty in him to be pitiful, if there had been an object whereupon to exercise his pity. And there is no question, but in his innocent estate, he feared God with the fear of honour, reverence, and observance. Next, for the Angels and Saints in heaven, though that place will admit of no fear of punishment; because no evil is possibly incident to the blessed: for the celestial pararadise is a mansion of eternal security, wherein the enjoyers are not only safe, but sure they are safe. Et silvi & securt. But yet it doth not derogate from their happiness, to say, that those that are in heaven, do fear God with a fear of honour and reverence, which St Austin calls a secure fear. Timor securus. Aug. And Gregory in his Morals, speaking of those words in job, the pillars of heaven tremble, saith, Job. 26.11. The powers in heaven stand in awe in the contemplation of God: Virtutes coelestes in Dei contemplatione contremiscunt. Greg. Non timor paenalis, sed ●dmtrationis. which fear he saith, is not a penal fear, but a fear of admiration, ecstasy, astonishment at the transcendent immensity of God's glory. And we shall offer no violence to that, Psal. 19.9. The fear of God endures for ever; and that jer. 32.39. I will give them a heart to fear me for ever, if we fasten this sense upon them. CHAP. V How the fear of God can stand with the love of God, with joy, faith, and hope in God. IT may be questioned next, How the fear of God can consist, and stand with the love of God, and with joy, faith, and hope in God, since it is said, that perfect love casteth out fear: 1 joh, 4.18. and fear & joy, fear and faith; fear & hope, seem to be plain contraries, and to exclude each other. To resolve which doubts, we must know, 1. For the love of God; that, though nothing is more opposite, than sincere love, and slavish fear; yet none are more near & dear companions, than love and the filial fear of God. Nothing is more fearful than his love, and nothing is more loving than his fear. Where there is love, Res est solliciti pl●●● timo 〈…〉 there is a fear of the wronging of the thing beloved. Love fulfils the Law, saith S. Paul, And to fear God, and obey him, is the whole duty of man, saith Solomon. Love is a grace that unites and knits the heart to God: and fear is an uniting grace, Psal. 86.11. Unite my heart to fear thy name, saith David. I will put my fear into their hearts, Jer. 32.40. and they shall not departed from me, saith God. Fear and love keep a man equally close to God. And the same promises are made to love and fear in the Psalmist. Psal. 145.18.19. 2. The case is as clear for joy in God; If fear and joy did expel each other, David would never have said, Rejoice with trembling; Psal. 2.11. neither would he have joined these two counsels together: Fear the Lord, Psal. 112.1 and rejoice greatly in his Commandments. He that fears to offend God, hath most cause of joy. Gaudebit sapious coetert lasciviunt. Aug. de Civit. Dei, l. 14. Mat. 28.8. He that fears God, is truly joyful, others are but wanton. It is said of the two Maries, that they departed with fear and great joy. So that great joy and fear may stand together. 3. The fear of God is no more an enemy to faith in God. Noah believed that God would bring an universal deluge upon the world, and yet save him from it: and therefore being moved with fear, he prepared an Ark. Heb. 11.7. Noah being warned of God in faith and fear, built an Ark. Nothing is more common with David, than to put faith and fear together. Taste, saith he, Psal. 34.8.9. and see how good the Lord is, blessed is the man that trusteth in him: O fear the Lord, all ye his Saints, for there is no want to them that fear him. The promises are made unto fear: if therefore you fear God, you may on that ground believe, that God will make his promises good to you. You shall find fear, joy, and faith linked together in two verses in the Psalm, All men shall fear God, Psal. 6●. two last verses. the righteous shall be glad in the Lord, and shall trust in him. Therefore the righteous fear God, because they believe that God is just, and powerful. And therefore many do not fear God, because they do not believe. Besides, he that steadfastly believes that God will save him, will not therefore presume, but fear to dishonour so gracious a God. 4. Fear and hope kiss each other also. He that hopes (saith the Apostle) purifies himself, 1 joh. 3.3. that is, he fears to present his God with an unpurified heart. No man thinks, that that man hopes to rise, who fears not to vex, cross and abuse his Prince. A loyal subject, who fears to move his Prince, is the man of hopes. And therefore David chains fear and hope together. The eye of the Lord (saith he) is upon them that Psal. 33.18. fear him, upon them that hope in his mercy. And again, Psal. 147.11. the Lord takes pleasure in those that fear him, in those that hope in his mercy. If the Soul triumph then in the Chariot of Grace, whereof Love, joy, and Hope be three of the wheels, I know not why the fear of God may not be a fourth wheel. The Soul standing on these four, is like a four square stone, which way soever you cast it, it falls right. CHAP. VI How far the filial fear of God may stand with the fear of Man. THE filial fear of God may stand, 1. With the fear of reverence, due unto men, as they are subordinate unto God, as they are the Deputies of God on earth. God allows that the son should honour his father, and the servant his master; and on this very ground he challenges fear and honour to himself. If then (saith he) I be a Father, where is my honour; Mal. 1.6. If I be a Master, where is my fear. This fear of Man Saint Paul imposeth on us all, Render to all their due, Rom. 13.7 fear to whom fear, honour to whom honour belongs: and his reason is in the foregoing verse. For they are Gods Ministers. He cannot fear and reverence God, whom doth not fear and reverence those that are Gods substitutes. And therefore Solomon knew what he did, when he put these two duties together, My son, fear thou the Lord, Pro. 24.21. and the King. Fear the Lord first, and most; but yet fear the king too, who is God's Vicegerent on earth. These two are not like the Ark and Dagon; they will both stand under the roof of one heart. Who feared God more than David? and yet who feared King Saul more than he? his heart smote him for cutting off but the skirt of K. Saul. his garment. 1 Sam. 24.4.5. Let the Pope, whose religion is rebellion, Form of prayer on Novem. 5. and whose faith is faction, persuade his misled fools, and his sworn slaves, that to fear God, and to kill Kings at his command, are two virtues of one house. jam. 3.17. They whose religion is from above, pure and peaceable, know, that light and darkness, heaven and hell; God and the devil may as well have fellowship together. The fear of God doth neither make void, nor weaken this fear of observance towards man, but rather confirm and establish it. 2. We may filially fear God, and yet fear man, with a fear of caution: that is, we may fear the persecution, and the society of evil men. 1. We may fear their persecutions, our Saviour will justify us in it. Behold (saith he) I send you forth as sheep in the midst of wolves; Mat. 10.16.17.23. Be ye therefore wise as Serpents, and beware of men: for they will deliver you up to the Counsels, & they will scourge you in their Synagogues; But when they shall persecute you in one City, fly into another. Moses fled from Pharaoh, David from Saul, Eliah from jezebel; Nay, our Saviour himself from the jews, Luke 4.29.30. when they would have cast him down a hill. When Athanasius was persecuted by the Arrians, he made this motion to his friends, Secedamus ad tempus nubecula est, quae citò evanescet. Let us step aside for a time, till this tempest be overpast: it will not be long afore this little cloud vanishes. And when his persecutors upbraided him with his flight, he returned this answer to them, Si sugere mihi turpe, vobis me persequi turpius. If it be a shame for me to fly, it is a greater shame for you to persecute me. Thus we may fear persecution. 2. We may fear the society of bad men, both for the infection, and the danger of it, 1. We have just cause to fear the contagion of ill company. Grex totus magris, unius scabie cadit. juu. Cum inter homines fui, redeo inbumanior. Sen. When I have been among men, (saith Seneca) I return from them more inhuman. Beware (saith Christ) of false prophets who come to you in sheep's clothing, Mat. 17.15 but within are ravening wolves: Like our sneaking Masspriests, that pretend a pity towards our souls, Haeretici sub specie corsulendi, agunt negotium seducendi. Greg. Mot. but their end is to make us sevenfold more the children of the Devil. Heretics act seducers under the habits of Counsellors. And of such Saint Paul forewarns us, & gives us their Character, Traitors, heady, 2 Tim. 3.4.5. highminded, having a form of godliness, but denying the power thereof: From such turn away. 2. We have authority for fearing as the infection, so the danger of ill society, by no less than a voice from heaven, Come out from Babylon my people, Rev. 18.4. lest you be partakers of her sins, and of her plagues. We read in Ecclesiastical history, that S. john the Apostle being in a Bath at Ephesus, wherein Cerinthus, a grand Heretic, was bathing himself, he leapt out of the Bath, as if he had spied a serpent, and with these words in his mouth; I fear lest the ground should sink under me, whereon such a mortal enemy of the truth stands. So then, the fear of God may stand with; Nay, what if I say, it cannot stand without this kind of fear of men? Besides, I must add, to prevent all mistake, that God's dearest saints and servants may be tempted, though not habitually, yet actually to fear Man more than God. The fear of man moved Abraham to deny his wife Sarah, Gen. 20.2. so that she might have been exposed to Abimelechs' lust. The fear of King Saul moved Samuel to refuse to go at God's command, 1 Sam. 16.1.2. to anoint David King. David's fear of King Achish, 1 Sam. 21.12.23. moved him, to the dishonour both of religion and manhood, to feign himself mad, to scrabble on the doors, and to let fall his spittle on his beard afore king Achish. jonah the Prophet, jona 1.2.3 his fear of the Ninivites moved him, when he was sent by God one way, to fly another. jona 1.2.3. The fear of man moved Peter to deny Christ his master with an oath, Mat. 26.69. and a bitter execration. And yet when the Saints thus fear men, 1. The Spirit of the fear of God hath residence in them. Those that are in heaven are all spirit, and no flesh: the wicked on earth are all flesh, and no spirit. The saints on earth are partly flesh, and partly spirit: new converts are more flesh, less spirit. Ancient standers in the school of Grace, are more spirit, less flesh. In all the faithful there is a combat between the flesh and the spirit. Gal. 5.17. The flesh and the spirit are contrary to each other, so that we cannot do the things that we would. The spirit is willing, but the flesh is weak. A Christian between these two, is like a piece of iron between two loadstones, the one draws one way, and the other the other way; like a horse under an unskilful rider, that spurs him on, and reines him in Sometimes the spirit hath the better of the flesh; sometimes the flesh hath the upper hand of the spirit: sometimes the carnal fear of man prevails against the filial fear of GOD. When the Saints are thus shaken and winnowed by the relics of sin in them, and by the temptation of Satan, they are not hereby proved to be chaff, though it appears that they are not without chaff. 2. As this fear of men in good men, is not separated from the true fear of God: so neither from the true love of God. When S. Peter denied Christ, he did not hate Christ, Non odio habendo Christum, s●d scipsum nimis amando. only he loved himself too much, saith Saint Bernard. It is one thing for a man to fall through the fear of the world, another thing to fall through the love of the world: for he that loves the world, hates God, if we believe S. james: jam. 4.4. But he that sometimes over-feares the world, may yet both dearly love, and sincerely fear God. 3. When he that fears God doth thus over-feare man; he doth it not with the uninterrupted swing of his affection; but he resists this carnal fear, and hearty desires that it were wholly expelled; and that the fear of God in him were perfect, and unmixed. Thy servants desire to fear thy name, Nehem. 1.11. saith Nehemiah. The fear of man in them is a tyrant, that forces their subjection, not their King, to whom they freely yield their homage. 4. When the filial fearers of God do fall thus through the fear of men, they fall not upon premeditation, but suddenly, being surprised by temptation unawares. The Devil takes them at an unexpected advantage. The storm comes afore they have leisure to snatch their cloak about them. As a valiant man may startle at the sudden discharge of a piece of Ordnance behind his back; who otherwise having time to collect & summon his spirits, would not fear to stand at the mouth of a charged Canon in a good cause. Saint Peter was challenged by the damosel suddenly, before he could have respite to reach to his weapon of faith to draw it; whereas had he had never so little time to have recollected himself, his tongue would never have so grossly transgressed its bounds. 5. Though a child of God be thus for the present scared by man, yet let him alone a while, and he will return to his true temper, he will recover his guard again, and his spiritual will conquer his carnal fear. As if you shake the Compass, the Needle may be turned from the North; but let the Compass stand still a while, and then the Needle will point full toward the North-star. The most skilful Pilot may in a storm, be forced from his intended scope, and port, who when the winds are silenced, will steer a right course again. Put oil & water into a glass together, & shake the glass, the water it may be, may get uppermost, but let the glass stand a while, and the oil will, like a triumphant liquor, recover the supereminence. Though Saint Peter in the time of temptation, did deny his master, yet presently after, when he came to himself, he wept bitterly for it: and after that he confessed Christ stoutly a fore a Council, who before denied him afore a Damsel: and he sealed his profession with his blood. Ecebolius, who in julians' time, revolted from the truth for the fear of man, did afterward cast himself down in the sight of all, and cried in the hearing of all, Kick me unsavoury salt. Calcate me salem insipidum. And Archbishop Cranmer, who for fear, had subscribed to many popish Articles, after suffered for the truth; and he first thrust that hand into the flame, wherewith he had subscribed. Thus, as it was said of Gad, A Troop shall overcome him, Gen. 49.19. but he shall overcome at the last. So fleshly fear may for a time overcome a fear of God, but he who filially feareth God, shall overcome at the last. CHAP. VII. Whether the fear of judgement be contrary to the filial fear of God? THis doubt we resolve negatively: For first, it is but natural to fear that that is contrary to nature. Though Grace be above Nature, yet it is not contrary to Nature. 2. The best Saints have stood in awe o● God's judgements, and their fear is recorded in holy Scripture to their praise. Psal. 119. ●20. My flesh saith David) trembleth for fear of thee, and I an afraid of thy judgements. When I heard (saith the Prophet) my belly trembled, Hab, 3.16. my lips quivered, rottenness entered into my benes. 3. There is much good included in the fear of God's judgements: For first, it softens and melts the heart; the heart of the King of judah was tender, 2 Chton. 34.27. when he heard God his threatenings. 2. This fear humbles the soul, and lays a man low in his own eyes. Psal. 9 last. verse. Put the heathen in fear, O Lord (saith David) that they may know themselves to be but men. Through the fear of the majesty, and the judgements of God, (saith the Prophet) the losty looks of man shall be humbled, Esay 2.10.11. and the haughtiness of men shall be bowed down. 3. This fear preventeth the commission of many a sin. Laban would have mischieved jacob, but he durst not. Gen. 31.29. Balaam would have cursed the people of God, Numb. 22.33.34. if he had dared to have adventured: for the Angel of the Lord met him with a drawn sword, and intercepted his purpose. Thus the fear of judgement is a softner, a humbler, a preventer of sin. It softens the heart, as fire dissolves the solidest, hardest metal. It humbles the heart, as thunder lays prostrate the tallest, stoutest Cedars. It prevents much mischief, and so it is like a hedge of thorns in a man's way, Hosea 2.6. to keep him from breaking his bounds. Therefore this fear is not evil in itself, but good, and necessary. For if rulers are to be feared, because they are ministers to execute vengeance upon evil doers; Rom. 13.4 then GOD is much more to be feared for his vengeance, according to that of the Apostle, Serve God with fear: Heb. 12.28.29. for our God is a consuming fire: Where the fear of God, even upon this ground is warranted. CHAP. VIII. The proper distinguishable symptoms of the fear of God. And first of those absolute signs that discover the essential ingredients that constitute the genuine fear of God. THese signs are many. Give me leave to present the Reader with the picture in great, of him who fears God; and yet I shall be compelled, through the variety and fullness of this subject, to do as they that draw Maps of the world, who set down a line for a river, and a spot for a whole country. 1. They that fear God, have a high reverend, awful, respective estimation both of God, and of his Ordinances. That thou mayest fear this glorious and fearful Name, Deut. 28.58. GOD'S Name. THE LORD THY GOD, saith Moses. That is for reverence toward the name of God. With fear you received Titus; that is, with respect and reverence, 2 Cor. 7.15. God's Ministers. (saith Saint Paul) There is reverence toward the Ministers of God. When jacob awaked out of his sleep, Gen. 28.16.17. The place of God's worship. in the place where God spoke to him in a dream; he said, Surely the Lord is in this place, and I was not ware of it: and he was afraid, and said, How dreadful is this place! this is no other but the house of God, and the gate of heaven. That is for reverence in the place, wherein God shall be pleased to manifest himself to us: and more specially the Church, the congregation of the Saints. He that fears God, will not be rash to utter any thing afore God, because he sees, and acknowledges such a vast distance between God and him; God being in heaven, and he on the earth: as Solomon saith in his book of his Retractations, He that fears God, Eccles. 5.2. fears afore God, 'tis salomon's expression, Eccles. 8.13.13. that is, in the presence of God, which is most manifest, and constant in his holy Temple. The Lord is in his holy Temple, Psal. 11.4. saith David; though his Throne be in heaven, the temple is his house, his court, Psal. 84.1.24. as David styles it. This was David's fear; Psal. 5.7. I will come (saith he) into thy house, and in thy fear will I worship toward thy holy Temple. This was the fear of Levi, saith God of him, Mal. 2.5. He was afraid afore my Name, that is, he was reverend in my worship. And therefore these two are joined together in St. john, Fear God, Rev. 14.7. and glorify and worship him. To glorify God in a reverend worshipping of him, is to fear God. It is the song of the Saints in heaven, Who shall not fear thee, Rev. 15.4. O Lord, and glorify thy Name: For all Nations shall come and worship before thee. Summe up all, it amounts to this, He that fears God, reuerences the name of God, hohours the messengers of God, he behaves himself reverently in the place of God's worship: in the parts of God's worship, in prayer, in preaching, in hearing; in administering and participating the holy Sacrament. On the other side, he that can blasphemously, toss and tear the awful name of God, by hellish swearing, and devilish cursing; he that can take the sacred name of God into his mouth, when there is little or no thought of it in his heart: Esa. 29.13. he that disesteemes, undervalues, despises, scorns, mocks the messengers of God; he that puts no difference between God's house & his own; 1 Cor. 11.22. between the sacramental Bread and Wine, consecrated to configure such mysteries, 1 Cor. 11.29. & common bread & wine; he that can willingly sleep or otherwise regardlessly, oscitantly demean himself in the service of his God; he hath no fear of God afore his eyes. 2. He that fears God, will thirst to be fully acquainted with the whole will of God, that so through ignorance, or mistake, he may neither neglect what God commands, nor do what he forbids, nor misdo, nor overdo any thing. This is called proving, or searching what is the good and acceptable will of God, Rom. 12.2. what he accepts, what he mislikes. It was King David's prayer, Psa. 86.11. Teach me thy way, O Lord: unite my heart to fear thy name. He manifests his desire to fear God, by desiring that GOD would teach him his way. This he requests more than once in one Psalm; Psal. 119.12 26.33. teach me thy statutes: teach me the way of thy statutes. As that son that fears his father, will punctually inquire into his father's disposition and will, what he likes, what displeases him. But he that takes no care to build up himself in the knowledge of the will of God, but contents himself with ignorance; nay, it may be, winks against the light, the beams whereof would otherwise dart into, and irradiate up on his soul: on purpose that he might sin more freely, without check of conscience, Gravis mile cons ientiae lux est● en. Epist. 123. which being enlightened; would do its office in accusing: That man doth not fear God. Of this stamp were those, whereof job speaks, job. 21.14 that said unto God, We desire not the knowledge of thy ways: and that say to the Seers, See not, and to the Prophets, Isa. 30.10. Prophesy not unto us right things, speak smooth things. As if they should say, Do you look for thankes of us for preaching freely and frequently? we would you would preach less, you would give us better content. There is (saith David) no fear of God afore the wicked man's eyes. Psal. 36.1.2. How doth that appear? By this: He flatters himself, and he desires to be flattered. He would not willingly know the plain truth: he loves to drink in troubled waters, that he might not see his own deformity, nor understand his duty. 3. He that fears God, hath a soft, melting, yielding, pliable heart to all good impressions. I am afraid of God. saith Iob● for he maketh my heart soft. job. 23. 1● 6 Isa● 48.4. jer. 3 3. But he that hath a brow of brass, a whore's forehead, an iron sinew, an adamantine heart, a perverse thwart, cross will, that neither threats nor promises; neither mercies nor judgements, can dissolve, or mollify: that man owns not the fear of God. Therefore it is, that the fear of God, and hardness of heart are opposed one to another, by Solomon. Blessed is he that feareth always, Prov. 28.14. but he that hardens his heart, shall fall into mischief. Our hearts are hardened from thy fear, saith the Prophet, Esa. 63.17. 4. He that fears God, will tremble at God's comminations in his word. This is poverty, and contritenesse of spirit to tremble at God's word, Isa. 66.2. as it is in the Prophet. When I heard (saith Habakkuk) my belly trembled, my lips quivered, Hab. 3.16. 〈◊〉 rottenness entered into my bones. When Micha prophesied of the destruction of jerusalem, King Hezekiah feared the Lord, jer. 26.18.19. and besought him to avert the evil. When Baruch read the book of God's threatenings in the ears of the Princes, the text saith, jer. 36.15.16. they were afraid both one and other. But he that hearing the words of this Book of GOD, Deut. 29.19. 1 Thes. 5.3 Amos 6.3. blesseth himself in his heart, and promises himself peace and safety, and puts from him the evil day: He that thinks pulpit threats to be but Bugbears, and Scarecrows to affright children with, and is no more moved with them, than the seat he sits on: That man hath no fear of God afore his eyes. 5. He that truly fears God, is in love with the fear of God, he rejoices in it, he cherishes it; he wisheth the increase of it. The Saints desire to fear thy name, Nehem. 1.11. saith Nehemiah. Thy servant is devoted to thy fear, Psal. 119.38. saith the sweet singer of Israel. But he that resolves to lead a merry life, to take nothing to heart, to sing care away, and to stop the mouth of conscience when it chideth; he knows not experimentally, what the fear of GOD means. 6. He that fears God, when he conceiveth he hath provoked God to anger, he never ceaseth praying, entreating the prayers of others, interposing the merits of Christ between every word of his prayer, his heart is in unconstant rest, till his peace be made with God, till he find God reconciled to him. Thus did David lively express his fear of God. According to the multitude of thy tender mercies, Psal. 51.1.28▪ 6.11.12. blot out all my transgressions, wash me throughly from my iniquity, and cleanse me from my sin. Cast me not from thy presence. Make me to hear the voice of joy, that the bones that thou hast broken may rejoice. Restore to me the joy of thy salvation. How long wilt thou hide thy face? Psal. 89.46.49. for ever? And shall thy wrath burn like fire? Lord, where are thy former loving kindnesses? But he, that, because sentence against sin is not speedily executed, Eccles. 8.11, 12. sets his heart to do evil, and thinks that God hath forgotten; and so runs on the score, and never thinks of agreeing with his maker, and making up the breach; he is a stranger to the fear of God. 7. He that fears God, doth at all times, and in all places, set himself as in the presence of God. As David set God always afore his eyes. Psal. 16.8. Psal. 139.2.4 7.8.9. Thou knowest saith he) my thoughts afar off; there is not a word of my tongue, but thou knowest it altogether. Whither shall I fly from thy presence? Fear quickens the memory: Nothing more dwells in our thoughts than that person or thing that we most love or fear. He that fears God always, sees him who is invisible. He conceives that God is always present; Heb. 11.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic semper deum presentem intelligit, ac si in sua essentra viderat. Ber. form. bon. vit .. Acts 10.33 Psal. 10.4. as if he saw his very essence. He says, especially in solemn conventions, and actions, as Cornelius did. We are all present afore God. But he in whose thoughts God is nonresident, he is as fare from the fear of God, as the thought of God. 8. He that fears God hath a quick eye to discern when God is displeased, and he is grieved at heart when God's honour is in peached either by himself, or others. He grieves for his own sins, and Ephraim bemoaned himself. After I was instructed, jer. 31.18, 19 I smote upon my thigh. I was ashamed, yea even confounded. And as David cried out in the bitterness of his heart, Against thee, against thee only have I sinned. Psal. 51.4. He had sinned against Vriah, against Bathsheba, against Israel: but he is most sensible of his offending of God. Again, he that fears God, grieves when others are injurious to God's glory. Psal. 119.136. & vers. 53. Rivers of waters (saith David) run down mine eyes, because men keep not thy laws. Horror hath taken hold upon me, because the wicked have forsaken thy laws. He that fears God, will tremble to hear another , and swear, and curse, and provoke God. But he that is neither moved with his own, nor with other men's sins; but makes the one his pride, and the other his mirth, how can the fear of God dwell in that man? 9 He that fears God will be careful for the future, to avoid whatsoever may prove offensive to God. And therefore David puts these together, Stand in awe, Psal. 4.4. and sinne not And therefore he saith, That the fear of God is clean, Psal. 19.9. because it keeps men's hearts and hands clean. The fear of the Lord is to hate evil: Pro. 8.13. Pro. 16.6. and by the fear of the Lord men depart from evil, saith Solomon. He that fears God, fears sin. 'tis part of the description of a good man in Ecclesiastes, Eccles. 9.2. that he fears an oath: And so I may say of other sins. Nay, he fears sin, when time, place, and opportunity do woo him to it. As jeseph would not yield to his mistress' lust, though there was no fear of discovery: All his argument was, How can I do this great wickedness, Gen. 39.9. and sin against God? But he that pass not how much God be displeased, so he may please, humour, and satisfy his own lust, his heart is not possess with the fear of God. 10. He that fears GOD will study in all things to please God; He will obey God conscionably and constantly. And therefore to fear God, and to keep his commandments, Eccles. 12.13. are put together by the wise man. 'tis said of the Centurion, that he feared God; Acts. 10.2 Psal. 2.11. and it is added; he was a devout man, he gave alms; he prayed. Serve the Lord with fear, saith David. He that serves God, fears him; and he that fears him, will serve him: they cannot be disjoined. If thou makest no conscience of diligent serving of God, both in thy general and particular calling; and of serving him in that manner, that he desires to be served in, never say that thou fearest God. Lastly, he that fears God, will not willingly wrong his neighbour, neither in word or deed. Do this (saith joseph to his brethren) and live: Gen 42.18 for I fear God, that is, I will keep my promise with you, if you perform the condition, for I fear God, and therefore dare be no promise-breaker. The Hebrew midwives would not kill the male-childrens at the King's command, because, saith the text, Exod. 1.17. they feared God. And the law of God runs thus; Thou shalt not curse the deaf, Levit. 19 14. nor put a stumbling block afore the blind, but thou shalt fear God. As if GOD should say, If thou fear me, thou wilt not offer injury to thy neighbour; No, not though thou couldst escape unknown; thou wilt not curse him that cannot hear thee, nor offend him that cannot see thee to call thee to account for it. My predecessors (saith Nehemiah) oppressed the people Nehem. 5.15. so do not I, because I fear God. But he that makes no scruple of prejudicing, and injuring superior, equal, inferior, any that may fall with in his reach, he may call himself a servant of God, and a Christian; but as yet the fear of God hath no place in his heart. These are more simple, and absolute signs of the fear of God considerable in itself. CHAP. IX. Of those signs that put a difference between the slavish, and the filial fear of God. THE slavish, and thes on-like kindly fear of God, differ 1. In their several grounds and principles, 1. The slavish fear is awaked only by threatenings denounced by God against disobedience. This moved King Abimelech to restore Sara to Abraham; God in a dream signified to him, that if he restored her not, Gen. 20.7 8. he and all his should dye for it. When jonas had cried, jonas 3.4.5. Forty days and Niniveh should be destroyed: then they were amazed, and fasted and prayed. On the otherside, the filial fear of God will be awaked by the mere commandment of God, though there were no commination annexed thereunto. This Solomon calls, Pro. 13.13 fearing the commandment; that is, fearing not to do what is commanded, merely because it is commanded; and fearing to do what is forbidden, because it is forbidden, though the commandment were not backed, nor seconded with any sanction either of promise or threatening. 2. The slavish fear is stirred up only by judgements inflicted on men's selves, or on others. Thou O God, (saith Asaph) didst cause judgement to be heard from heaven, Psal. 76.8. than the earth feared: whereas filial fear is excited by the mercy, and loving kindness of God. There is mercy with thee that thou mayest be feared. Psal. 130.4. Hosea 3.5 They shall fear the Lord and his goodness, saith the Prophet. God will not afflict (saith job) therefore do men fear him. job. 37.23.24 What men? Certainly not slaves, but loving and loyal sons. 2. Slavish, and filial fear differ in their objects. For, 1. The object of slavish fear is not sin, but punishment. As children fear a Coal only when it burns; but otherwise be it never so black, they will delight to handle it. Thus Balaam did not fear to curse God's people, but he feared the Angel that met him in the way with a drawn sword. Numb. 22.31.32 But the object of filial fear is sin, though there were no plagues in store here, nor no hell hereafter for the offender. A righteous man fears an oath, saith Solomon, Eccles. 9.2 That is, he doth so much fear the curse of the flying book that shall enter into the house of the swearer, as he fears the oath itself. He fears more to swear, than that God should swear in his wrath against him. Psal. 95.11 He more fears to curse then to be cursed. To hate than to be hated: to injure than to be injured. He fears more active, than passive evil. Like that woman in the Hieroglyphic, that having a firebrand in one hand, and a pot of water in the other, is presented, wishing that with that firebrand she could dry up the waters of Paradise; and with that water quench the flames of hell, that she might serve God, neither for hopes of heaven, nor for fear of hell. 2. If the object of slavish fear be sin; yet it is only sin of the grosser size, of a scarlet die. Mat. 23.24. As the Pharisees feared to swallow Camels, but gnats would down well enough. And among Christians, many fear the more horrid oaths; but the lesser break no squares with them. Many fear to kill a man, who fear not to spleen, hate, backbite, or curse him, which is murder in a degree, as our Saviour reckons it in his Sermon on the mount. Mat 5.21.22. But on the other side, they that filially feafe God, fear those sins that seem least, as idle words, & vain thoughts. David feared the cutting of the lap of saul's garment. 1 Sam. 24.4.5. job. 31.1. job feared to look upon a maid lustfully. Saint Austin feared the stealing of a few apples. john Hus feared lest he should spend too much time at Chess-play. The truly fearful are jealous over themselves in the use of indifferences, lest in tasting of the honey of them, they should like a fly, stick in the slime. Let every man apply this trial to himself. 3. Slavish and filial fear differ in their consequents, and effects. For, 1. Slavish fear dulls and deadens a man's heart, so that he is fit for no good thing. It made Nabal his heart dye within him; 1 Sam. 25.37. so that he became as a stone. When God (saith David) rebuked, and spoiled the wicked, they fell into a fear, so that none of them found their hands, Psal. 76.5.6.8. but they were cast into a dead sleep. As when there was an earthquake at Christ his rising, and the Angel's countenance was as lightning, Mat. 28.4. the keepers for fear shaken, and became as dead men. But filial fear makes such as are endued with it lively, and active in their duty. Thus Noah being moved with fear, Heb. 11.7. did not sit still, but prepared an Ark. And indeed this is God's command. What (saith Moses) doth the Lord require, but to fear him, Deut. 10.12. & to walk in his ways? Filial fear makes not a man lame in his duty, but sets him upon his legs. 2 If slavish fear move a man to do any good, it will be but just so much as the fearer thinks will serve him, and no more. He will give God but gold-weight; very hard measure. But filial fear will make a man to strive after perfection, to press hard forward to the mark of the high calling. And therefore Saint Paul's exhortations runs thus. Perfect holiness in the fear of God. 2 Cor. 7.1 I hill 2.12. Work out your salvation with fear and trembling. If you fear God, you will not work by halves; but work out your salvation. Not that merit or justification by works, is admitted by us; the word fear and trembling excludes that. To fear, and to be selfe-confident, are asustaticall, they cannot stand together. 3. Slavish fear, and curb sin, it may make a dam against it; it may prune or lop it, but it doth not mortify sin in the power and love of it. This fear is but like the quaking of a rotten quagmire. The wolf may fear to come to the flock, yet he loves the blood of sheep never a whit the less. But he that filially fears God, doth not only avoid, but also hate sin. The fear of the Lord (saith Solomon) is to hate evil. Pro. 8.13. In imprevis formidai● supplicto franatur sacultas, in probis sanatur voluntar. Aug. In the worst of men, through the fear of punishment, the faculties indeed may be bridled: but in those that filially fear God, the will is healed. 4. Slavish fear fills the heart with distraction, and distrust. It made Lot fearful that he should be consumed between Sodom and the mountain, Gen. 19.19 though God had promised him his life if he hastened. It made the people deny to go up to Canaan, because of the multitude and strength of the inhabitants, Numb. 13.2.31. though God had promised them conquest over the Canaanites, and the possession of the land. It spurred Cain and judas to despair. Non duxit ad dominum, sed traxit ad la ●ucum. Greg. It did not lead judas to the Lord, but it drew him to the halter. But the filial fear of God is never without faith in God, as hath been afore proved. Psal. 23.4. Though I walk (saith David) through the valley of the shadow of death, I will fear no evil, for thou art with me. Psal. 64.9.10. And again (saith he) they that fear God, will trust in him. The kindly fear of God doth not disjoint, but consolidate, settle, and ballast the heart amidst all inward and outward storms and tempests. 5. The slavish fear of God is usually joined with hatred of God in some degree. It was the speech of a tyrant: Oderint dum timeant: Let the people hate me, so they fear me. This fear wishes there were no God: or that he could not see, or not be able to punish sin. But the filial fear of God is never disjoined from the fervent unfeigned love of God. They that fear God, and they that love God, Psal. 145.19, 20. are put into the same description by the Psalmist, and they are interressed in the same promises, that their prayers shall be heard, their desires fulfilled: they shall be preserved and saved. Deut. 10.12. And God in the Law requires fear and love united together. They that fear God, love God, because they are beloved of God. For David calls the fearers of God, God's beloved. And we love God, Psal. 60.4.5. because he loves us first, saith Saint john. 1 joh. 4.19. 6. Slavish fear drives men from God: we see it in our grandfather Adam, he confesses that being afraid, Gen. 3.8.10. he hide himself among the trees of the garden. Esay 2.19. They shall go (saith the Prophet) into the holes of the rocks, and into the caves of the earth, for the fear of the Lord, and for the glory of his Majesty, when he arises to shake terribly the earth. Apoc. 6.16 They shall say, (saith Saint john the Divine) to the mountains, and rocks, fall on us, and hide us from the face of him that sitteth on the throne. This fear cares not how fare God and it be asunder. Like that flare of the Egyptians, Psal. 105 38. Egypt was glad of the Israelites departure: for they were afraid of them. But the filial fear of God unites the heart to God: it drives him who is possessed of it, unto God. When David was in a great straight, he cries, 2 Sam. 24.14. Let us fall into the hands of God And it is God's promise, jer. 32.40. I will put my fear into their hearts, and they shall never departed from me. The fear of a slave provokes him to run from his master; the fear of a loving child prompts him to apply himself the closer to his father. In these six effects, these two fears are differenced. 4. And lastly, they differ in regard of time and duration. To wind them up together, Slavish fear dreads not GOD in prosperity, when all things smile, and succeed according to expectation & wish. Because the wicked have no changes, Psal. 55.19. saith the Psalmist, therefore they fear not God. He that filially fears God, fears him at all times; you may imagine it to be a misery, a bondage, to be always in fear: but the contrary is true of this fear. Happy is that man that feareth always, Pro. 28.14 (saith Solomon.) The righteous man fears not God by fits and starts. He fears most when he is most prosperous. He thinks that the greatest calms are but fatal, and immediate forerunners of the loudest tempests. When the Churches had rest and comfort in the holy Ghost, Acts 9.31. even than they walked in the fear of the Lord. They think with St. Bernard, Tum magis irascitur, cum non irascitur. Bern. when they are spared too long, that then God is most angry, when he seems least angry. When they sinne unpunished, they cry with Saint Austin, N●le●●re in s●●● erdiam Aug. Lord let me have none of this mercy, lest it prove but a reservation of me to greater misery. In a word, he that fears God slavishly, fears little longer than the rod is on his back. It was the guise of K. Pharaoh, 1 King. 21. three last re●ses. and K. Ahab, when the pang was off, they still hardened their hearts, and ran their old Bias. 1 King. 12.18.19. We find Ahab fasting and humbling himself in one Chapter; and the next news we hear of him in the next Chapter is, he is quarrelling with the Prophet for telling the truth. Nay, this fear turns into a greater security, as the anvil is harder for beating; as hot water cooling, grows colder than ever it was afore. But the filial fear of God is a lasting fear; it endures for ever, saith David. Psal. 19.9. the spirit of the fear of the Lord is not flitting, Esay 11.2. it rests on him, on whom it pitches. Let us all try our faces at this glass, it is no flattering one, it will tell you truly, whether your fear be of the right stamp, whether stamp, whether it will stand you in stead, or no. CHAP. X. Of those signs that discover whether we fear God more than man, or man more than God. THere are signs of a third rank, that will make a full discovery to us, whether we fear man more than God, or God more than man. 1. They that study more to please man than to please God, they that pass not to displease God, so they humour men, they fear man more than God. If I yet seek to please men, Gal. 1.10. I am no servant of Christ. As if he should say, I cannot fear Christ as a servant should fear his master; if I seek to please men. Would any of you judge that a servant did fear his master more than other men, if his daily care were to please other men rather than his master? Gal. 3.22. It is not for nothing that Saint Paul opposeth man pleasing to fearing of God, implying that light and darkness can as well consist together, as sycophanticke, slavish pleasing of man, can stand with the fear of God. Who doubts, but that, at that time, Aaron feared man more than God: when, to condescend to the people's fancy, he made gods for them to worship in Moses absence? Exod. 32.22.23.24. Whether did Pilate fear God or man most, when to content the people, he released Barrabas, Mark. 15.15. and delivered jesus to be crucified? When Herod the King vexed the Church of God, and killed james with the sword, Acts 12.1.2 3. and because he saw it pleased the jeas, he proceeded further to take Peter also, as it is writ of him; will any man say that Herod feared God more than man? On the contrary part, they that fear God more than man, though in all indifferent things he will please men, as St. Paul testifies of himself, 1 Cor. 10. last verse. I (saith he) please all men in all things (that is, in all lawful things) for the profit of many, that they may be saved. 1 Cor 9.20.21.22. Unto the jews (saith he) I became as a jew, that I might gain the jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, that I might win them: to the weak I became as weak, that I might gain the weak. I am made all things to all men, that I might by all means gain some. Yet in those things that are not adiaphorous, indifferent, but either necessary, or unlawful, they will not yield a hair's breadth, though to please the greatest, and their best benefactors. And therefore the question of those that fear God, is not, what man, but what God will be pleased with; as it was their question (though with other intention) in the Prophet. Micha. 6.7. Will the Lord be pleased with thousands of Rams, or with ten thousand rivers of oil? 1 Thess. 2.4. We speak (saith Saint Paul) not as pleasing man, but God, who trieth our hearts. That preacher, who fears God more than man, will in the pulpit speak his conscience, with modesty & good discretion, even to the faces of the highest Grandees and Magnificoes of the World, though he knows it will prove harsh, untuneable, and unwelcome to their ears. When King Ahab sent for Michaiah to prophesy to him, he was desired to speak as the Prophets afore him spoke, that which was good, and might please the King: his answer was, 1 King. 22.13.14. As the Lord lives, what the Lord saith unto me, that I will speak. As if he should say, Tell not me what other Prophets have said, what God puts into my mouth, I will speak, be it good for the king, or not good, whether it please him, or displease him. This was a fearer of God indeed. 2. They fear man more than God, who will rather obey the commandment of man than of God. Rom. 6.16 His servants you are (saith S. Paul) him you reverence and fear, whom you obey. That subject that will disobey his God, to obey a magistrate: that child who will disobey his Father in heaven, to obey his earthly father; that servant who will disobey his heavenly master, Eph. 6.5. to obey his master according to the flesh: that subject, that son, that servant fears man more than God. Psal. 36.1. The transgression of the wicked against God's law, testifies (saith David) that there is no fear of God afore his eyes. Whereas they that fear God more than man, will infinitely prefer obedience to God, afore obsequiousness to man. None are more obedient to man, than those that fear God, in what is agreeable with, or not contrary to the will of God. But if God command one thing, and man another, they desire to be pardoned, if they take leave to obey the more supreme. And therefore when the Council asked S. Peter, and the other Apostles, why they preached in the name of jesus, when they had strict command to the contrary, their answer was, Acts 5.28.29. We ought to obey God rather than men. And when the Council called them, and commanded them not to preach in Christ his name, they returned this answer, Acts 4.18.19. Whether it be right in the sight of God, to hearken to you, rather than unto God, judge ye? 3. They fear man more than God, that would not abstain from sin, but only for the fear of man. Herod would have put john Baptist to death, Mat. 14.5. but that he feared the multitude. And the chief Priests and pharisees would have laid hands on Christ, but that they feared the people, Math. 21. last verse. who took Christ for a Prophet. The Captain and the officers brought the Apostles gently, and without violence, Acts 5.26. because (saith the Text) they feared the people, lest they should have stoned them. Among us many fear stealing and murdering, because they fear hanging. Many fear neglect of coming to Church, and to the Communion, because they fear presenting. Many fear adultery an fornication, because they fear discovery, the loss of their good name, and temporal mulcts. Oderunt peccare mali formidine poenae. And what is all this, but to fear man more than God? On the other part, they that fear God more than man, will fear to commit those sins on which the law of man takes no hold. As job made a conscience of looking upon a maid to lust after her. job. 31.1.1 A fault not liable humane censure. 4. They fear man more than God, that will omit their duty, or commit any sin for the threats of men. Isa. 57.11. Of whom hast thou been afraid, that thou hast lied, saith God? Not of God, but of man. King Saul by his own confession, transgressed the commandment of the Lord, 1 Sam. 15.24. because he feared the people. Pope Marcelline, in the time of heathenish persecution, for fear of death, offredincense to devils; as he after confessed with grief: as many Papists in their writings make mention. On the contrary part, they that fear God more than man, will not betray a tittle of truth to save their lives. They will dye afore they will yield so much as a knee in an idolatrous way: or withhold any part of God's worship from him; or in any kind make shipwreck of a good conscience. You find two famous examples hereof in the prophecy of Daniel: The one was this, Nebucl adnezzar threatened the three children, Shadrach, Meshech, and Abednego, that if at the sounding of the music they did not fall down, and worship the golden Image that he had set up, they should be cast in the hour of their refusal, into the midst of a fiery furnace. But what answer did they return? This: Dan. 3.15.16.17.18. O Nabuchadnezzar, we are not careful to answer thee in this matter. Our God whom we serve, is able to deliver us out of thy hand, O King. But if not; be it known unto thee, O King, that we will not worship the golden image that thou hast set up. An heroical resolution. The other example is this, K. Darius sealed a decree, Dan. 6.7.8, 9, 10. that whosoever should ask a petition of any God or man, for thirty days, he should be cast into the den of Lions. Yet, for all this, Daniel knowing of the signing of this decree, went into his house, opened his window toward jerusalem, and kneeled upon his knees three times a day, and prayed to God. He would not only, not omit to pray, but he would not forbear the usual ceremonies in praying, of bowing the knee, of opening his window toward jerusalem. So little the fear of man swayed him. Theodoret and Nazianzen relate of S. Basil, Nullam syllabam de vinarum scr●pturarum in discrimen venire patiuntur etc. that he would say, That those that feed upon God's word, will not suffer the least syllable of it to come into hazard. Nos c●●teris humiliores sumus omnibus, ubiverò de side agitur minimè timidi apparemus. And again, that he would say, we are in all other things modest & yielding; but when matters of faith and religion are in controversy, we are not timorous then, but as bold as Lions. And again, that he would say to Modestus, a potent man, Use all your power against me, Potestate tua contra me utare, nunquam persuadebis. you shall never persuade me to subscribe to your Arrian heresy. These men feared God more that man. And we will not wonder that grace infuses such a courage into the fearers of God, when we shall hear the answers of Elvidius Priscus, a heathen, ito Vespasian the Emperor. The Emperor commanded him not to come on such a day to the Senate, or if he came, to speak as he would have him. He answered, that he was a Senator, and therefore it was fit, that he should be at the Senate. And if being there, he were required by the rest, to render his opinion, he must speak freely, and according to his conscience. The Emperor threatened him, that he should dye then. He replied, that he knew he was not in mortal: and he added, Do what you will, I will do what I ought. It is in your power to kill me, but it is in my power to dye constantly. Think but on this heathen, and then you will believe, that grace can make the faithful much more spirited; they building upon better grounds than any heathen could. Princes (saith David) did sit and speak against me, Psal. 119.23.109.110.161. yet I meditated in thy statutes. And again, My life is continually in my hand, yet I forget not thy law. The wicked have laid a snare for me, yet I err not from thy precepts. Princes have persecuted me, but my heart stands in awe os thy word, As if he should say, I fear thee more than any persecution. 5. They fear man more than God, that in trouble fear man, and distrust God; and upon the surprisal of any evil, think not on God, but of fortifying themselves by leagues with men. Such were they in the prophecy, Esa. 22.8.9.10.11. that looked after armour, and walls; rampiers, and fortifications, but they had not respect to God. They feared the enemy, but they dreamt not of him whom they had provoked by their sins. But they that fear God more than man, will be sure to make God sure, and for the rest they are fearless. What time (saith David) I am afraid, Psal. 56. 3.4● I will trust in thee, I will not fear what man can do unto me. And again, Though an host should encamp against me, my heart shall not fear; though war should rise against me, Psal. 27.3. in this shall I be confident. 6. And lastly, they fear man more than God, that forbear open sins that are obvious to humane eyes, but make no conscience of secret sins, of sins in the heart; of sins in darkness, or in retired places. Such, whose maxim is, if not chastely yet cautelously: Si non caslè, tamen cautè. No matter for keeping sin uncommitted, so you keep it unknown. This was the infirmity of jacob, My father, Gen. 27.12. (saith he) peradventure will feel me, and I shall seem to him a deceiver. His fear was not so much to be, as to seem a deceiver. But it is ordinary with wicked men. The murderer kills betime, while men are in bed. job 24.14, 15, 16. The adulterer waits for the twilight, and disguises his face. The thief digs through houses in the dark. The time was (saith Paul) that they that were dunk were drunk in the night. 1 Thes. 5.7. Though now these monsters outface the sun Seest thou (saith God to the prophet) what the ancients of the house of Israel do in the dark, Ezek. 8.12 every man in the chambers of his imagery. And if every man had a window in his breast, or his thoughts were writ in his forehead (as Cicero wished of every Roman) what monstrous counsels shall we be spectators of. On the contrary, they that fear God more than man; will with joseph refuse uncleanness, though they have opportunity, and secrecy. They will not curse a deaf man, that cannot hear them, nor cast a block afore a blind man, that cannot discover them. They will not curse their rulers, not in their bedchamber, Eccles. 10.20. not in their thoughts. This was job his temper, I have not (saith he) covered my transgression. Did I fear a multitude; or did the contempt of family's terrify me? job. 31.33.34. No; he feared God more than man. Let us all try ourselves by this unerring rule. CHAP. XII. A Dehortation from those sins, that are contrary to the fear of God: And first of Carnal Security, with the remedy thereof. THat part of this treatise that is passed is more doctrinal, what follows shall be more applicatory: and that either Dehortatory, or Exhortatory. The Dehortatory part forbids all those siins that are contrary to the fear of God. And they are divers: some whereof are contrary to it in excess, & some in defect. I shall handle them in order. 1. One vice contrary to the fear of God, is carnal security; a wrtechlesse carelessness; when men are moved neither with the threatenings of God in his word; nor with the execution of God's judgements in the world, nor with the beginnings of GOD'S wrath upon themselves. These are the three heads of this Hydra. 1. When men are not touched with the denounciation of the comminations of God in his word: such are they That when they hear the words of God's curse, Deut. 29.19.20. bless themselves in their hearts, and say they shall have peace, although they walk according to the stubbornness of their own hearts, adding drunkenness to thirst; sin to sin; running round in the devil's circle. Such as make a coveant with death, Isay. 28.18. and agreement with hell, as if they should not seize them. Such as cry, the vision is for many days to come; Ezek. 12.27. and the prophecy of the times that are afar off; the evil shall not fall in their days. Those that put away fare from them the evil day, as in Amos. Amos 6.3. Those that say in their hearts, the Lord will do neither good, nor evil, as in Zephany. Zeph. 1.12 And are not most of our age of this guise? Do not we say in our hearts? Come, God will be better than his word: He that hath made all will save all. Give the preachers leave to thunder, and lighten; we hope the best still, no man shall put us out of heart. If we were not lulled asleep in the cradle of security how dared we touch that forbidden fruit, that is guarded with Angels (preachers I mean, for Angel signifies a Messenger) when they have a flaming sword in their mouths, threatening ruin to us? How dared we tear the sacred name of God, when he hath threatened, that he will not huld him guiltless, that taketh his name in vain? How dared we distrust God's word, fear to defend a good cause, commit adultery, or lie, when God hath menaced, that all fearful, unbelieving, abominable, Revel. 21.8. murderers, adulterers, and all liars, shall have their part in the Lake that burns with fire and brimstone? No, no, our transgression saith to all the world, that there is no fear of God before our eyes, Psal 36.1. as David argues. 2. It is carnal security not to be afraid, when God hath punished others for the same sins, whereof we are deeply guilty, When our neighbour's house is on fire, not to fear our own. Such were the men of Laish, they dwelled carelessly, and securely, judg. 18.7. as it is recorded of them. And this is our crime. God's heavy Rod hath rid circuit about other nations, and our Halcyon days of peace make us secure and careless. When a heathen can tell us, When you are highest in jollity, Vhi maximè gaude●is, maximè metues. Sen. de Tr. l. 2. c. 31. fear most. Evil is not confined to one people, it may go forth from nation to nation, as God saith. The prophecies are big with these expressions. It is said in Ezechiel, jer. 25.32. Ezek. 32.10. I will make many people horribly afraid for thee, when I shall brandish my sword afore them: they shall tremble every moment, every man for his own life, in the day of thy fall. And yet we tremble not, though God hath long brandished his sword afore our eyes in neighbouring kingdoms. God may complain of us, as he did of them in Zephany, I have cut off the nations about them, Zeph. 3.6.9. and made their City's waste: and I said, surely thou wilt fear me, thou wilt receive instruction, that thy dwelling also should not be cut off, but they rose early, and corrupted all their doings. This is our case: the Lord help us, and awaken us. As if we were better than our neighbours, or more able to oppose our enemies, if God should let them in. I may take up that question to England, that God asked Nineveh; Art thou better than populous No, Nahum 3.8, 9, 10. situate among the Rivers, whose rampart was the sea? Ethiopia and Egypt were her strength, yet she went into captivity. So may I say, O England, art thou better than Germany, which now lies bleeding under desolation? If thou art not better, why art thou secure, when she is ruined? 3 It is carnal security, not to be terrified with the beginnings of God's wrath. And it may be said of us, as Salvian speaks of his times, Nos non ●icinos nostros tantùm ardere vidimus, sed ipsi etiam arsimus, arsimus, arsimus, tamen flammas non timemus. Lib. 6. We have not only seen our neighbours burning, but we ourselves also have been scorched more than once, more than one way, and yet we fear not the flame. God hath begun with us, by sending the Moth spoken of in Hosea; Hos. 5.12. which moth insensibly eats out the heart of trading in England, Hos, 5.12. so that it was never at so dead an ebb. The time was (as it is in the Prophet) when Ephraim spoke, Hos. 13.1. there was trembling; so when England spoke, there was trembling: but now other Nations slight us. We may say (as David did) God goes not forth with our Armies. Psal. 60.10. All this wise men see and know, and we are daily minded of it, together with the plagues, agues, famines droughts, and unseasonable seasons, that we have felt: And yet what man among us abates one drunken cup for all this? We are as jolly, as thoughtlesse, as secure, as if we were in the third heaven. We verify that that Antonius Pius spoke of the Christians, that when earthquakes came, they were securest. This lethargy is too sure our disease. I can run no better course to rouse us out of this leaden slumber, this dead sleep, then to prove; that we are not the more, but the less safe for our security: And when our mischief arrives, it will be the more unsufferable the more unexpected it is. Will we believe God affirming it? He that when hec hears this curse blesses himself and promises to himself peace, Deut. 29.19.20. the Lord will not spare him, his anger shall smoak against him, & all the curses written in this book shall: fall upon him, and the Lord will blot out his name from under heaven. Amos. 6.3.7. They that put far from them the evil day shall go captive with the first that go captive. The rich man in the Gospel said to his soul, Soul, soul, Luke 12.19.20. thou hast goods laid up for many years, take thine ease, eat, drink, and be merry. But there came a fearful message from heaven to him, Thou fool this night shall thy soul be taken from thee, and then whose shall all these things be that thou hast provided? It was the old world's case in the days of Noah, they were eating and drinking, marrying and giving in marriage, till the day that Noah entered into the Ark, Mat 24.38.39. and they knew not, till the flood came, and took them all away. And such shall Christ's second coming be, like a snare it shall fall upon the world, when they least think of it, when they are drowned in security. When men cry peace and safety, sudden destruction shall come upon them, 1 Thes. 5.3 as travel upon a woman with child, saith the Apostle. And it is a prophecy of these latter days, we may sleep and snort in our sins, but our damnation slumbers not, 2 Pet. 2.3. saith Saint Peter. This is the voice of the Scripture: and the Fathers speak the same language; they were as cocks to awake these drowsy times. Security (saith one) is the forerunner of certain ruin. Certae ruinae praevia est incuria. Qui sibt pacem promittit, securus invaduur. Aug. in Psal. 130. Ablatus à peccatoribus timor, ne posset esse cautela. Salu. He that promises himself peace in an unlawful course of life, shall be invaded when he lest suspects it, saith Saint Austin. Fear is taken from the wicked, that they might not be ware when judgement seizeth them, saith Salvian. Nay, the glimmering light of the Heathen, discovered this truth to them. Solent suprema facere securos mala. Oedip. 2.2. Men use to be most secure, when the greatest evils hang over their heads, saith Seneca the Tragedian. Vbi tranquilla tibi omnia videntur, ibi nocitura non desunt, sed quiescunt. Sen. de Ira, l. 2. c. 31. When all things seem quiet, that which is noxious, is not absent, though it be silent, saith Seneca the Philosopher. Nature will teach us, that the air is always calm afore an earthquake; And there is usually a lightning afore death. Little thought Corah, Dathan, and Abiram, when they rebelled against Moses, that the earth would swallow them quick; Numb. 16.31.32. they were gazing at the doors of their tents. Little thought Zimri and Cosbi to be both thrust through the belly in the act of adultery. Num. 25.8. Little thought Agag the King of the Amalekites to be hewn in pieces by Samuel his sword when he came in delicately, 1 Sam. 15.32.33. and said, surely the bitterness of death is past. Little dreamt Ananias, and Saphira, Acts 5.5.10. when they lied to the Apostles, that they should fall down dead at the Apostles feet. When we like Adam are cast into a deep sleep; a thousand to one, but we lose a rib for it. Let me add that this security makes us worse than beasts. He that wants shame is like a beast; but he that wants fear is worse than a beast. Oneramus asinum, non curate, quia asinus est: at si in ignem impellere, si in fontem praecipitare velis, cavet quantum potest, quia mortem timet. Bern. Load an ass (saith Bernard) he cares not, because he was borne to bear; but if you would force him upon the fire, or into a pit; he gives back with all his might, because he fears death. What a shame is it for men then to cast themselves without fear into the jaws of destruction? When Balaam his Ass saw the Angel with a drawn sword in the way, he turned aside, his master could not force him on: Numb. 22.23. We shall show ourselves more brutish than that Ass, if we precipitate ourselves into those ways wherein God stands with a drawn sword, eternally to destroy us. Nay (to drive this to a head, and to lay the Axe to the Root of the Tree) if we be secure and fearless, we shall prove ourselves in our kind, to be worse than the Devil himself: For Saint james saith of them, that they believe and tremble. james 2.19. They believe Gods threats, and tremble at his wrath. In a word, as it is a misery, that Death should be to a man the first symptom of his sickness; so that man is to be bewailed with tears of blood, that awakes not, till he be in hell, when it is too late. All these considerations laid together, and well weighed, cannot eradicate this poisonous root of carnal security, that is so diametrically, and so unreconcileably opposite to the fear of GOD. We will not (like the Israelites) sit down to eat and drink, Exod. 33.6 and rise up to play. But fear and care will be a more frequent guest in our breasts. CHAP. XII. Of audacious presumption in sinning, and the antidote against it. A Second sin that is contrary to the fear of God, is presumptuous audaciousness, or an audacious presumption in sinning. It differs from security only in degree: for security is only a privation of fear; but presumption is joined with an accession of boldness. Indeed it is security strained to the highest peg, and dipped in a scarlet die. Cyclopica audacia. Aliaque conges os ●●ru●●ss● ad, dera montes. Eulia propago, contemptrix Superûm. The Heathen use to call it a boldness like that of the Giants spoken off by Ovid; A generation that despised God, and heaped mountain upon mountain, Pelion upon Ossa, and Olympus upon Pelion, as if they would dethrone God himself. Such are all those that harbour blasphemous thoughts, or such as belch out blasphemous words, that reflect upon God either directly, or by consequence: and those that in their actions pass the bounds of all modesty, like that unjust judge, that neither feared God, Luke 18.2 nor regarded man. 1. There is an audacious presumption in the thoughts. Psal. 14.1. The fool hath said in his heart there is no God. Thou thoughtest (saith God to the wicked) that I was such a one as thyself: Psal. 50.21. As if he should say, thou imaginest that I am a favourer of thievery, adultery, and slandering. And the spectator of all hearts knows, that our breasts are a daily stithy, an anvil wherein are forged, whereon are framed many horrid thoughts of God, his worship, his servants: such thoughts as we dare not utter. So that we had need to pray, that the thoughts of our hearts may be forgiven us, as Saint Peter counselled Simon Magus. Acts 8.22. But in this we must leave men to stand or fall to their own masters. 2. There is an audacious presumption in words, when the poison of Asps is under men's lips: Rom. 3.13 when men bid God battle, and stand in defiance against him. And that is done, 1. By that which we strictly call blasphemy, when men's tongues do not only walk through the earth, but they also set their mouths against the heavens, Psal. 73.9. as David speaks. Such was Lamech, Gen. 4.23.24. saith he to his wives in a bravery, I will slay a young man in my wounding: If Cain be avenged seven fold, Lamech shall be seventy times seven fold: As if he should say, I will slay the best man that shall but never so little offend me. And if God punishes Cain seven times, I will be revenged seventy seven times upon him that but razes my skin. He would be more severe than an enraged God. Such was Pharaoh (as his words report him) Who is the Lord that I should they him to let Israel go I know not the Lord, Exod. 5.2. neither will I let Israel go; As if he should say, I know no Lord greater than myself. Such was Senaccherib, the Assyrian King, who sent this message to good King Hezekiah, Let not thy God in whom thou trustest, 2 Kin. 19.10.11. deceive thee, telling thee that jerusalem shall not be delivered into my hand. Which words Hezekiah calleth, A reproaching of the living God. Such were those that in job, say unto God, Depart from us, we desire not the knowledge of thy ways: job. 21.14 15. What is the Almighty, that we should serve him? And those that said, With our tongues we will prevail, Psal. 12.4. our lips are our own, who is Lord over us? Your words (saith God) have been stout against me; Mat. 3.13.14. ye have said, It is in vain to serve God. And I have read of a king, who having received a strange blow from heaven, vowed he would be revenged upon God; and therefore gave strict commandment, that for ten years, no man should speak to God, or of God. And many of the Popes and Papalins have not fallen much short of those monsters of men, if some of their own authors say true. The time would fail me, should I reckon to you their numerous blasphemies, that no truly Christian ear can brook. Leo the tenth, called the Gospella fable of Christ. And one of his slaves said, that without the the testimony of the Church the Scriptures are no more authentical than A●sops fables Another says, that if the Pope should carry troops of souls with him to Hell, no man should dare to say to him, Domine cur ita sacis? Sir, why do you so? Another says, that there is well-neare as much virtue in the mother's milk, as in the son's blood. Another in the Counsel of Trent, called the cup in the Lord's supper, a cup of poison. What is this, but to affront, to outface, to dare God, to challenge him? And there are but too many lose Protestanes, that give their tongues strange liberty to inveigh against GOD, and all godliness. Black months, tongues set on fire of hell: such as dare say, Religion is but a devise to keep men in awe. Preaching is but prating: A religious life is but a male contented life. He that useth plain dealing, shall dye a beggar. A young Saint, an old Devil. The heavens blush to see such foam to come forth from Christian men's mouths. 2. There is a presumption in words, that displays itself in justifying and defending of sin, calling evil good, Isay 5.20. and good evil light darkness, and darkness light: sweet bitter, and bitter sweet, as the Prophet speaks. Aequo certamine c●rtat cum Deo, qui quod Deus odit, d●sendit. He enters the lists, and sights with God hand to hand, who defends what God hates. Herein jonah much forgot himself, when GOD said to him, Dost thou well to be angry? jona. 4.9. He answered, I dowel to be angry even to death. This is to provoke the holy one of Israel to anger, Isay, 1.4. as Esay speaks. 3. It is the highest degree of presumption to boast of sin. None but brazen brows can do that. Isay 48.4. He that is shameless is fearless. It is wrong enough to God to worship an Idol: But (saith David) confounded be all they that boast themselves of Idols. Psal. 97.7. If a man may vaunt of his sins, then let the prisoner glory in his fetters: the dog in his vomit, and the infefected person in his plague-sore. This is presumption in language. 3. There is presumption in action, 1. When a man dishonoureth God in that place, wherein GOD uses, and aught to be worshipped; namely, the Temple. This is to abuse God to his face, and in his own house. Hos. 7.2. 2. When a man wilfully dishonours God in a time of general humiliation, when others are be wayling their sins afore God. 3. When a man sets himself, as in the presence of God, and yet then dissembles with his lips. As those (that with Saint Augustine before his conversion) pray against lust●, and yet secretly wish, that God would not hear their prayer. And all that with spleenful spirits come to the Communion, professing before God, that they are reconciled unto their brethren, when they intent no such thing. And those preachers that willingly deliver unsound doctrine to the people, only to corrupt them, using the Name of God to poison their hearers, doing what in them lies, to make God a liar. In a word, knights of the Post, with their hackney consciences, that dare in a false oath call down God to testify to an untruth; which is so horrid a crime, that I am persuaded, that many a man now damned in hell, would have been ashamed to be guilty of. 4. When a man therefore breaks a commandment, merely because it is a command. As St. Augustine confessed, that in his youth he rob an orchard, not because he wanted apples, Gens ●umanaruit in v●titum resat. for he had as good, or better at home; but only because he coveted what was forbidden. 5. When therefore a man abuses GOD more, because God is patiented and long suffering. Which sordidness of humane disposition Solomon takes notice of, and brands. Because (saith he) sentence against an evil work is not executed speedily, Eccle. 8.11. therefore the heart of the sons of men is fully set in them to do mischief. This is to sight against God with his own weapon. To turn his grace into wantonness. 6. When man runs into a known gross sin, that God's watchmen his ministers have newly warned him of, or then when the Holy spirit of God suggests motions to him to the contrary. This is to quench the Spirit, and to despise prophesying; 1 Thes. 5.19.20. Acts 7.51. 1 Thes. 4.8. to resist the holy Ghost and his instruments. Lastly, when a man the more revolts from God, the more he is smitten, Isay 1.5. as they in Isay. Like Pharaoh, whose heart was the more hardened, the more, & the sorer plagues God inflicted on him. Like the Thracians, that then shoot their arrows against heaven, when it thunders; and lightens. Like Augustus, who having been tempest tossed at Sea; defied Neptune the Sea-God, and in the midst of his Circean sports, he caused his in ge to be pulled down, to be revenged of him. Like Xerxes, whoscourged the sea, and wrote a bill of defiance against the hill Athos, because they intercepted him in his expedition. Me thinks the very naming of these things, should move us to ab horre them. But to win more upon our affectio is, let us consider 1. That this audacious presumption is a despising of God. He that fears not GOD, Quod non metuitur contemnitur Lactant. Pial. 10, 13 contemns him. Wherefore do the wicked despise God? (saith David.) For a superior to despise his inferior, is no wonder; but for a peasant to despise his Prince: for a piece of clay, for a worm, to slight his maker, is intolerable. He that despiseth me, 1 Sam. 2.30. shall be lightly esteemed, (saith God.) Saint Paul was grieved at heart, that by sins of infirmity he offended his God. The evil (saith he) that I would not, I do. Rom. 7.19.24. O wretched man that I am, who shall deliver me from this body of sin? Shall he groan under infirmities, and shall we make no conscience of presumptions? God forbidden. 3. What dost thou mean, fond man, to wrest Thunderbolts out of the hand of God, that would delight to pour blessings upon thee? Who hath hardened himself against God, job. 9.4. and prospered, saith job? 2 Kings 19 Sennacherib slighted GOD, and the fruit of it was, an Angel in one ni●ht slew his army, consisting of one hundred eighty and five thousand men; and he himself returning home, was slain by his own sons, in the temple of his God. Libanius a Philosopher at Antioch, demanding of a good Christian in scorn, How the Carpenter's son (meaning Christ) busied himself? He answered him, that he was making a Coffin for him; and indeed, he presently after died. In the year of our Lord 510. one Olympius, an Arrian Bishop, in a B●th at Carthage, blasphemed openly the holy Trinity: and the words were scarce out of his mouth, but lightning descended thrice from heaven, Paul D●●●. and at length consumed him. julian, the uncle of the Emperor julian, coming into a Christian Church, pissed in despite, upon the Communion Table, and struck Euzoius for reproving him for it. But shortly after, his entrails rotten; and he voided his excrements at his mouth, and died. And Foelix, julian his Treasurer, that jeered at Christ, under the name of Mary's son, he vomited blood night and day, Theodoret till he died. You will say, we hope none of us shall ever run into these extremities. But yet let us know, that every presumptuous sin against God, binds us over to as great mischiefs, as any I have named. Will we believe Saint Paul? If (saith he) we sin wilfully, Heb. 10.26.27. after we have received the knowledge of the truth, there remains no more sacrifice for sin, but a fearful ezpectation of judgement, 2 Pet. 2.9.10. and fiery indignation. The presumptuous are reserved unto the day of judgement, saith Saint Peter. The arrows thou shootest against heaven, shall fall back upon thine own head again. Woe to him (saith the Prophet) that striveth with his Maker; Isay 45.9. let the potsherds strive with the potsherds of the earth. What gain the waves by striking against a rock? they stir not that, but dash themselves in pieces. It is hard for thee to kick against the pricks, saith our Saviour to Saul. Acts 9.5. If you walk contrary to me, Leu. 26.23.24. (saith God) I will walk contrary to you. Oh then let that of David be our prayer, Psal. 19.13 Keep back thy servant from presumptuous from presumptuous sins, let them not have dominion over me: then shall I be upright, and innocent from the great transgression. This presumption is a second vice contrary to the fear of GOD. And therefore Solomon opposes hardening of the neck unto fear. Pro. 28.14. And Aristotle saith, that those that are fearless, they slight God and man: they are audacious and presumptuous. This is the Goliath that biddeth defiance to God. CHAP. XIII. Of Superstitious fear: and the counter poison against it. A Third sin that is opposite to the true fear of God, is Superstitious▪ Fear, when men fear where no fear is, as the Psalmist speaks. Psal. 53.5. That is, where no true ground of fear is. And this may be, 1. When men fear to do that which God permits and allows to be done. Thus the jews feared to name the name jehovah: they thought the high Priest only might name it: and that but once in the year, and that only in the holy of Holies. Such were the Christians newly converted: they yet scrupulously observed days, and obstained from meats, as upon immediate tie of conscience from God. Such are some Romans also, that fear more to eat an egg at some set times, than they fear to swear or curse, or drink drunk. Again, they fear to allow marriage to Priests, which God allows. Have not we power, (saith Saint Paul) to lead about a sister, 1 Cor. 9.5. a wife, as well as other Apostles? whereof Saint Peter was one. Heb. 13.4. Marriage is honourable in all men, saith the Apostle. This is a superstitious fear, to dread that as unlawful, which God hath left as indifferent, which we may do, or not do. 2. When men fear to do that, that God doth indeed indispensably command. As the church of Rome fears to suffer the Laity to read the Scripture in a known tongue; when Christ hath strictly injoind the searching of the Scripture upon all. john 5.39. And they fear, upon the pretence of many ridiculous consequences to grant to the laity, the cup in the Eucharist, though by the denial thereof they prove themselves enemies to the primitive institution of the Sacrament, 1 Cor. 11.23.24.25. as St. Paul relates it. Thus the Anabaptists, fear to take an oath afore a magistrate, when an oath lawfully taken is a part of God's worship. Thou shalt swear, saith the prophet, jer. 4.2. the Lord lives: that is, upon warrantable occasion. If (saith God) they will learn my ways, jer. 12.16. to swear by my name they shall be built in the midst of my people. Heb. 6.16. For an oath for cofirmation is to men an end of all strife, saith Paul Again the Anabaptists fear to wage war for any cause whatsoever, when indeed there is a curse denounced against them that will not help the LORD against the mighty. judg. 5.23. They will say, that was under the Law. But what can they answer then to our Saviour's words, He that hath no sword, Luke. 22.36. let him sell his garment and buy one? 3. When men fear to omit that, that God no where commands, as the Romanists do too often. Of which their superstitions, God may justly say as he did of the Israelites wil● worship, jer. 32.35. I commanded it not, neither came it into my mind. 4. When men fear to omit that that God forbids; as Papists fear to ore-slip the adoration of a Saint, or of an Angel, against which adoration God's jealousy smokes. Thou shalt worship the Lord thy God, Mat. 4.10. and him only shalt thou serve, saith Christ. In a word, there is a superstitions fear, when men are troubled at the crossing of hare the f●lling of the salt toward them, and stumbling at the threshold, and think these things ominous, inauspicious, d●s●●s●●ous. When men are daunted at the conjunctions of the Planets, and other stars in their several houses. These vanities God dehorts his people from, as heathenish, and not becoming the servants of God. Thus saith the Lord, Learn not the way of the Heathen, and be not dismayed at the signs of heaven, for the Heathen are dismayed at them, jer. 10.2.3. and the customs of the people are vain These foolish fears, and the true fear of God cannot stand together. In the multitude of dreams, and words, Eccles. 5.7 are diverse vanities, but fear thou God● as Solomon speaks. These are the several kinds of superstitious fear; though those that are guilty of some of these kinds of fear, shall rise up in judgement against many of us. As they that think it unlawful to swear at all, shall condemn those that stuff their common speech with oaths, and those that forswear themselves. And they that think it unlawful to war, or to go to suit at all, shall condemn those that thirst after blood: and like Salamander's love to live in the flame of contention; yet we must be dehorted from this scrupulous fear. 1. Because it argues a weakness in our judgement, when we know not the bounds & precincts of our Christian liberty: when we know not what we may do, what we must do, what we need not to do, what we ought not to do; what is necessary, what is unlawful, what is adiaphorous, indifferent. And therefore S. Paul calls one, whom every thing scandalises, weak in the faith. Rom. 14.1 2. To frame to ourselves doubts and scruples where God makes none, is to do both what is thankless, and what is hateful. It is thankless: for God will say to us, as to them in Isaiah, Isay. 1.12. Who hath required these things at your hands? Nay, it is hateful. Hateful to good men; I hate them that regard superstitious vanities. Psal. 31.6. Hateful to God. They have chosen their own ways (saith God) I will bring their fears upon them, Isay 66.3.4. because they have chosen that, wherein I delighted not. We know, that with us, nothing is more nauseous, more tedious, than that man, who upon an ignorant fear to offend us, leaves undone that, that we would willingly have done, or importunately! fastens that upon us, which we count a trouble. CHAP. XIIII. Of the servile fear of God. A Fourth sin, contrary to the true fear of God, is, the servile or slavish fear of God: when men fear him only for that treasury of wrath, which he hath in his hand, and can at his pleasure power in full viols upon us, both in this life and eternally. This was King Abimelechs' the pagans fear. This was Balaams' the witch's fear. This was judasses, the traitors flare, which we are to be dehorted from 1. Because it moves a man to run from God, who is the fountain of all our good, as a slave would run from his master, or as a Felon would fain break prison, that he might never see the face of his judge. 2. Because it works in man a hatred of God, so that he oft wishes, that there were no God, or that God were blind, that he might not be an eyewitness of his wickedness, or that he were impotent, unable to punish him for his rebellion. It is as true of a servile fearer of God, as it was of Saul, that the more he feared David, 1 Sam. 18.29. the more he became his enemy. 3. Because it makes a man an hpocrite: It suffers him only to avoid those sins that are of the grossest bulk, that do lay waste the conscience. Vastare conscientim. It moves him only to forbear, but not to mortify his sin. Lastly, this servile fear is but an earnest of hell torments in many a wretched soul. They that consider this, will grant me, that such a fear as this is to be crucified with the rest of the body of sin. Not that it is unlawful to fear God for his judgements; but to fear him for his judgements only: that is up on no other, nor better ground. I plead not that this fear should be wholly abolished, but that it may be rectified ●nd perfected, otherwise it is the daughter of Infidelity, the sister of hatred, and the mother of despair. CHAP. XV. Of the excessive fear of the creature. AF●ft Sin that fights against the kindly fear of God is the excessive fear of the creature; When man fears man, or any other creature either equally with, or more than God. And this we are dehorted from. 1. Because; as the throne, and the bed can brook no rivals; neither can God endure that the fear due to him, should be given to another. Hear how zealously he expostulates the case: Isay 51.12 13. Who art thou, that thou shouldst be afraid of a man, that shall dye; and of the son of man, that shall be made as grass, and forgettest the Lord thy maker, that stretcheth forth the heavens, and laid the foundation of the earth? And again. Isay 57.11. Of whom hast thou been afraid, or feared; that thou hast not remembered me and thou fearest me not? Indeed this is idolatry, and Sacrilege; to preferr●● the creature afore th●● creator. 2. This over-fearing of man is a floodgate that lets in much mischief. Gen. 20.1. It made Abrhaam deny his wife Sarah. It made jonas when he was sent to Niniveh, jon. 1.2.3. to fly to Tarshish. It made St. Peter to deny his master with an oath, and a bitter execration. Had we not need then to make head against it? 3. It is a ridiculous, brainless, Timent carcerem, non timent gebennam: timent cruciatum temporalem, non poenas ignis aeterni: timent modicùm mori, sed non aeternùm mori. Aug. reasonless thing to fear man more then God. We use to laugh at children that fear a vizour more, than the man that wears it. Saint Austin imputes it to man's extreme folly. Men fear the prison; but they fear nor hell; Contemn potes●tem timendo maiorem potestatem. they fear temporal torment, but they fear not the pains of unquencheable sire. They fear the first, but not the second death. Despise (saith he) man his power by dreading a supremer power. And again (saith he) God commands one thing the Emperor another, what must a man's answer be Pardon me dread Sir: Da veniam, ●u carcerem, ille g●hennam. you threaten prison, and God threatens hell. And agian (saith he) What can man do? Acuit novacul●m ut capillos radat, non ut caput incidit. He can but sharpen his razor to shave off our hair, our heads are not in his power. Every good man may answer the proud m●nances of men as Christ answered Pilate Know'st thou not (saith Pilate) that it is in my power to crucify thee? joh. 19.103.11. our Saviour an answered; thou couldst have no power at all against me, execept it were given thee from above. Now who would fear a sword that is in the hand of him that loves him? Who would fear a slave, or Scullion more than the Lord, & master? We would hisse at that man, who should fear an under-officer, having a royal protection from his King. 4. He that for the fear of man injureth his God, many times looseth God, and man both, and is secured neither way. I have read, that a remorseless wretch, having his enemy at an advantage, held a pistol at his breast, and wished him, if he loved his life, to renounce his GOD. To save his life, he did so; where upon he pistold him, with these words, now my revenge is perfect, both upon thy body and thy soul. We see how little the fear of man will advantage us. For in this sense, he that would save his life, may chance to lose it, as our Saviour admonisheth. john. 12. ● 25. Lastly, God will pay us home in our own coin, if we will fear men more than we ought, we shall fear man more than we would. The sound of an aspen leaf shall chase us. We shall fly, Levit. 26.36. Pro. 28.1. when no man pursues us; As the Burgundains feared, that all the reeds they saw were lances. Certainly he deserves to fear all things who feareth not God above all. Meritò om●a timet, qui illum non timet. Whereas the true fear of one would acquit us from the fear of many. CHAP. XVI. A Serious exhortation to the fear of God, and first of the manner, how we ought to fear him. What is passed is Dehortatory; what is behind shall be exhortatory. Now I have untaught the false fears I must have leave to teach the true fear of God. Every plant, that God hath not planted must be rooted up, and the true bred fear of God must be implanted in our hearts. And there are not more pathetical moving, zealous, frequent counsels, commands exhortations to any theological virtue, to any grace, then to this royal grace of the fear of God. It is God's wish. Oh that there were such a hart in my people to fear me! It is his commandment thrice imposed in one chapter: the book of Deuteronomy is full of this theme, Deut. 5.29 Deut. 6.1.2.13.24. Deut. 10.12. Now O Israel, what doth the Lord thy God require of thee, but to fear him. And in this Deuteronomy is a right Deuteronomy, repeating this law the second time, for so the word imports) nay again; and again almost in every chapter: certainly there is much in it, else there needed not such redoubled iterations, and inculcations. This was a lesson that God himself would vouchsafe to teach from heaven, and he required that parents should instill it into their children. Deut. 4.10 Our Saviour divides the old testament into Moses the Psalms and the prophets. Luke 24.44. And all these books often and seriously commend the fear of God to us. We have heard Moses, now for the psalms. Let all the earth fear the Lord, Psal. 33.8. let all the inhabitants of the world stand in awe of him. Psal. 34.9. Oh fear the Lord yea his Saints. For the prophets. Isay 8.13. Let the Lord God of hosts be your fear. In the new testament. Phil. 2.12. Work out your Salvation with fear, & trembling, saith Saint Paul. 1 Pet. 2.17 Fear God honour the King saith St. Peter We see that the fear of God is not out of date under the gospel. The glad tidings of greet joy exclude not a holy fear. Neither are ignoble, poor men only obliged to fear God, but also the greatest He, or she that the Sun looks on. Princes are Gods afore men, Psal. 82.6.7. but they are but men afore God. Their inferiors fear them, and they must fear God. This fear is imposed upon Rulers, The God of Israel said, the rock of Israel spoke to me: he that ruleth over men, must be just, 2 Sam. 23.3. ruling in the fear of God. Upon judges. jehoshaphat said unto the judges, Take heed what you do: for you judge not for man but for God, 2 Chron. 19.6.7. wherefore let the fear of God be with you. Many yokes there are that may press some shoulders, but not others, but no neck can withdraw itself from this yoke. And now let me do as that Priest did at Bethel. He taught them how they should fear the lord 2 Kin. 17.28. And indeed, a man had need seek as for silver, and search as for hidden treasure, to understand the fear of the Lord, as Solomon saith. Pro. 2.4.5. I shall apply myself to the readers, as David doth to the people. Come, little children, Psal. 34.11 and I will teach you the fear of the Lord. To descend to particulars. First, we must so fear God, as to worship, honour, and reverence him, in thought, in word, and in deed; especially in the use of his sacred ordinances: Ye that fear the Lord, Psa. 22.23. praise him, all ye seed of jacob glorify him, and fear him all ye seed of Israel. We see fear and praise, fear and glorifying of God, must go hand in hand together. And again, Give unto the Lord the glory due unto his name, come into his court, worship the Lord in the beauty of his holiness: fear before him all the earth. Psal. 96.8.9. Again, an Angel said with a loud voice, Rev. 14.7. Fear God, and give glory to him, and worship him. He that fears not God, cannot worship him; Quod non m●tuitur, non colitur. and he that worships not God, doth not fear him. 2. We may, and aught to fear God for his comminations; and for his punishments. I am afraid of thy judgements, Psal. 119.120. saith David. If the Lion roar, who will not fear? and if God threaten, who can but fear? Amos 3.8. When God threatened an universal deluge, Heb. 11.7. Noah was moved with fear. And when God threatened such a hail should fall in Egypt, that should kill every man & beast found in the field. The text saith, That he that feared the word of the Lord, Exod. 9.20 made his servants and cattles to fly into his houses. Nature will tutor us to fear thus. But we must also fear, when the judgements of God are executed on others, though as yet they press not us. As an ingenuous child trembles when he seethe his father strike a servant, though he be not angry with him. Because thou puttest away the wicked like dross, therefore my flesh trembleth for fear of thee, Psal. 119. 1 19.120 2 Sam. 6.6.9. (saith David.) And when God smote Vzzah to death, it is said, hat David was afraid of the Lord that day. And when Ananias and Saphyra for lying, fell down dead at the Apostles feet, the text saith in one place, that great fear came on all that heard those things. And in another place, Fear came on all the Church for this, though they were not guilty of the same sin that was their bane. Acts 5.5.10.11. When a neighbour's house is on fire, no man is so senseless, as not to fear his own house. 3. We must fear God, not only for his judgements; but also for his mercy. As a chaste wife fears a loving husband, from whom she expects not a harsh word, much less a blow. God doth not afflict, therefore do men fear him, job 37.23 24. saith job. We ought to fear God, both because he afflicts, and because he doth not afflict: we must fear him for his justice and severity, and for his goodness, They shall fear the Lord and his goodness in the latter days, Hos. 3. last verse. saith the Prophet. Therefore God calls his people a revolting, a rebellious people, because they said not in their heart, Let us now fear the Lord, who giveth the former and the latter rain, jer. 5.24. and reserveth us the appointed weeks of the harvest. Which plainly shows, that we must fear God for giving seasonable, as sending unseasonable weather. As we must love a just as well as a merciful God: so we must fear a merciful as well as a just God. That is (in the fourth place) we must fear to offend and dishonour that God, who is so abundantly merciful unto us. The fear of God, and the discarding of sin must go together, Psal. 4.4. Stand in awe, and fin not, saith David. All the people shall fear, Deut. 17.13. and do no more so presumptuously, saith Moses And again, These that remain, Deut. 19.20. shall fear, and commit no more any such evil. It is not good that you do; ought you not to walk in the fear of God? Nehem. 5.9. saith Nehemiah to the Nobles. Prov 3.7. Fear the Lord, and departed from evil, saith Solomon. It is a plain mocking of God, to say we fear him, and yet not fear minutely to perpetrate that than is derogatory and odious to him. Like ●hem that feared the Lord, forsoo h, ● King. 17. last verse. and yet served their graven Images. 5. Fear of God must be accompanied and seconded with obedience to God. That thou mayst fear the Lord, Deut. 6.2.13. and keep his statutes, as in Deuteronomy. Psal. 2.11. Serve the Lord with fear, saith the Psalmist. Fear the Lord, 1 Sam. 12.24. and serve him, saith Samuel. We know, that service stands not in receiving wages, in eating and drinking, in making legs, and in wearing liveries, but in obedience. Neither doth the service of God consist in outside compliment, or in wearing the badge of Christianity, but in the works of obedience to our heavenly Lord and master. We must so fear God, as neither to make God to serve us by our sins, (as God complains) not yet to serve ourselves upon God, Isay 43.24 but both in doing and in suffering, to resign up ourselves to Gods will and pleasure. 6. We must so fear God, as to cleave to him, and not to run from him; as to love him, and not to hate him; as to trust in him, and not to distrust him. We must serve God with fear, and we must s●rve God without fear: that is, without distracting and diffident fear, Luk. 1.74. Timor tristis & inutilis, qui ventam, quia non quaerit non consequitur, Bern. saith Zachary. That (saith Saint Bernard) is a sorrowful and a profitless fear, that therefore obtains not pardon, because it fears to seek pardon. Fear and love, fear and faith, and confidence must be inseparably united. 7. We must so fear God, in, and through, and for God's sake, to fear those, whom God hath, as his substitu ●s, set over us. Subjects must fear their Sovereign, and God in him. 1 Pet. 2.17 Fear God, honour the King, saith S. Peter. Children must fear their parents, Ye shall fear every man his mother and his father, Levit. 19.3 saith Moses. God in their parents, and their parents, in and for God. First God, and then their parents. Wife's must fear and reverence their husbands. Let the wife see that she fear her husband, Eph. 5. last verse. saith Saint Paul. Servants must fear their masters, Servants be obedient to your masters according to the flesh, Col. 3.22. with fear, and trembling, saith Saint Paul, who elsewhere conjoins the obedience to masters with the fear of God. Servants (saith he) be obedient to your masters in all things, Ephes. 6.5. not with eye-service, but in singleness of heart, fearing God. That is, fearing God in their masters, and their masters for God's sake. 8. We must fear God above all the creatures in the world, though all their force, and vigour were united together. This is the meaning of that of our Saviour, Mat. 10.28 Fear not them that can kill the body, but are not able to kill the soul, but sear him who is able to kill both body and soul, Fear not him that can kill the body; that is, fear not him so much as God. Shall we fear the creature, and not God for whose sake only we fear the creature, for what strength hath any creature, where with God invests it not? What can any creature do for thee, or against thee; that God cannot do? What can any man do against, or for thee that God doth not permit, and that he cannot interupt, or revoke? The strength of all creatures combined together is but infirmity, weakness to God's power human policy is folly to God's wisdom. We fear a giant more than an infant, a mountain then a molchill, a flame then a spark, a sea, than a drop, why then fear we not God more than all things. Lastly, We must fear God always, constantly, without intermission, or interruption. In youth, in age, in adversity, in prosperity. Iosh. 4.24. That you might fear the Lord your God for ever, saith joshua. 1 Kings 18.12. I have feared the Lord my God from my youth, Psal. 72.5. (saith Obadiah) They shall fear then as long as the Sun, Pro. 23.17 and moon endureth (saith David) Be thou in the fear of the Lord all the day long (saith Solomon) Many duties there are that are sometimes out of season; but the fear of the Lord never. Thus I have displayed afore the reader's eye, the manner how we ought to manage our fear of God. Wherein I have studied plainness to leave the lowest capacities without excuse. In matter of direction in a duty, wherein depends life, or death, it is absurd to walk in clouds; or to use the enticing words of man's wisdom. CHAP. XVII. The means whereby the fear of God may be wrought, and increased. Next to the manner how we ought to fear God; The means whereby this fear is ordinarily ingenerated confirmed, and increased come next to hand. 1. Be a companion of all them that fear God, Psal. 119.63. as David professeth that he was, The company of bold, foolhardy wretches that dare venture upon any sin, is the next way to make thee, who ever thou art, fearless and careless, till sudden & unrecoverable mischief fall upon thee. Megn● tibi cusledia necessariaest, qui ante oculos judicis vivis cuncta cernentis. Bern. Medit. 2. The hourly consideration of God's al-secing eye will keep the fear of God lively and fresh in the heart. That man cannot but be fearful, and careful that thinks with himself, that he lives always in the eyes of such a judge, that is the great and unswayed spectator of all things. 3. Read and hear the word of God frequently and diligently; there (O Christian) thou wilt find what God is, and what the fear of God is; and what unanswerable reasons thou hast to fear him. Deut 4.10 Gather the people (saith God) I will make them hear my words, that they may learn to fear me. All the people shall hear and fear, saith M●ses. And again, Deut. 17.13. Deut 31.13. that their children may hear and learn to fear the Lord. The soul is in the care, what knowest thou but that upon thy constant attendance on this sacred ordinance, God may strike the speeding blow, and work his fear in thee. Lastly, we must daily, and zealously pray to him, whom we ought to fear, to implant this his fear in us. David will put words into our mouths, Psal. 86. ●1 Lord unite my heart to fear thy name. Arowse our drowsy, leaden, and secure spirits, and cause the spirit of thy fear to rest upon us, that at all times, in all places, above all things, we may fear thee. Much more might be added; but he who conscionably uses these means, cannot be a stranger to the fear of GOD. You will say, these means are but ordinary and plain. The better; what wise Physician will go a chemical, curious way to cure a patiented, when known remedies will do the deed? That were only to try conclusions upon the patiented. We use to say, plain iron may do that, Ferrwn potest, quod aurum non potest. that gold cannot do. You cannot now say, the way is dark, for you have had sufficient direction; nor that the well is deep, and you have no bucket to draw with, for wholesome means have been prescribed. If we now fear not God, it is because we will not. The next work than must be to bow our perverse wills; and to provoke, our cold, dull affections to this transcendent grace. CHAP. XVIII. Arguments for, and motives unto the fear of God. AND now what incentives shall I use to work our affections to this fear? Let us look but upon God's little book, his word, and upon his great book of nature, the world; and there is no line in the one, nor thing in the other, but argueth hard, and powerfully pleadeth for the fear of God. But not to let my discourse lose into a hedgelesse field, let us remember, 1. The surpassing excellency of this grace in itself. It is an epitome, an abstract of all religion. That which Moses calleth fear, Deu. 6.13. our Saviour quoting that place, Mat. 4.10. calls worship. And in the Greek, the same words do signify fear and religion: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as if all religion lay in this fear. When the Scripture would prescribe a good 〈◊〉 denominateth 〈◊〉 from the fear of God: As a tradesman commonly takes his name from that, wherein he most dealeth. It was the style of Obadiah, He feared God greatly. 1 Kin. 18.3 And of Hananiah, He feared God above many. Nehe. 7.2. And of job, He feared God. Nay, job 1.1. the fear of God is the Alpha and Omega, Et principuna & prae●ipuum. the beginning and end, the compliment, and perfection of all. Solomon calls it, Pro. 1.7. Eccl. 12.13 Eccl. 1.6.20. the beginning of wisdom, and the conclusion of all. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the root of wisdom. Eccl. 1.23. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fullness of wisdom. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the crown of wisdom. I had need of the tongue of men & Angels to give it its due praise and full character. But 2. Let us turn our eyes upon God, the object of this fear, we will find that he deserveth, & may challenge our fear; and when we speak of God, we will with David give him this addition, God who ought to be feared For; Psa. 76. 11 1. He is omnipresent, & omniscient. The eyes of the Lordin every place behold the evil, Prov. 15.3. and the good, therefore in every place stand in awe of him. If a man were sure that his prince's eye were always upon him, how fearful, how wary would he be in all his carriage? Fear him (saith Aug.) whose constant care it is to look upon thee, and walk chastely; or if thou wilt needs offend seek some retired place wherein God cannot see thee & then do thy pleasure. What height of Atheism is it to fear the eye of a child, and not to fear God his all-seeing eye. 2. He is omnipotent able to save, I am 4.12. & to destroy saith james: now power is the proper object of sear. Thou even thou (saith David, Psal. 76.7. art to be seared & who may stand in thy sight, who thou art angry and therefore God might well with indignation ask the question, jer. 5.12. Fear you not me? will ye not trèble at my presence, who have placed the sand for abound of the sea by a perpetual decree & the waves though they toss, & roar cannot pass it? Our lives, our souls are in God's hands. He hath the keys of death & of hell. Thou turnest man to destruction, Psal 90.3. Mat. 10 28 saith David He is able to cast both body and soul into hell And shall we not fear him? Our Saviour redoubleth his words; Luke 12.5. fear him: yea, I say unto you, fear him afore whom man is but as a moth, as the dust of the balance. 3. God is as just, as jealous, as severe as powerful. He will not spare his own children the apples of his eye, the signets on his right hand, if they wilfully offend him. You only (saith God to Israel) have I known of all the families of the earth therefore I will be sure to punish you for all your iniquities. Amos 3.2. Rom. 8.32. Nay he would not spare his only son when heewold stand in the place of sinners. Now what guilty man fears not an austere upright, unswayd justicer? What child fears not an angry fathers? what servant fears not his incensedmaster: Do you know what Gods anger is? The fire kindled in his wrath burns to the lowest hell, as saith God, Deut. 32.22. Psal. 2. last verse. If his wrath be kindled but a little, blessed are they that trust in him, saith David. Do they provoke me to anger? jer. 7.19. (saith the Lord) do they not provoke themselves to the confusion of their own faces? Heb. 10.31 It is a fearful thing to fall into the hands of the living God, saith Saint Paul. Heb. 12. two last verses. Serve the Lord with fear, for he is a consuming sire, saith the same Apostle. And who among us can dwell with everlasting burnings? Isay 33.14. saith the Prophet. 4. God is gracious, therefore fear him: There is mercy with thee, Psa. 130.4. that thou mayest be feared, saith the Psalmist. A loving wife is fearful to offend an indulgent husband. An obedient child is fearful to offend a careful father. And shall we turn God's grace into wantonness, and slight him for his kindness? That were pity. 5. There is none so holy as the Lord, 1 Sam. 2.2. saith Hannah, therefore we ought to fear and reverence him. King Herod feared john Baptist, Mar. 6.20. because he was a just and a holy man, and he observed him, saith the Text. Shall a wicked man fear a man who is holy only by participation ●●●d ●hall not we fear 〈◊〉 whose Essene is holiness itself? It is David's argument; Worship, reverence God, Psal. 99.5. for he is holy. 6. What ever God is in himself, sure we are he is our God, our Lord, our master, our father. All which are strong obligations up on us to fear him. Sanctify the Lord of hosts, Isay 8.13. let him be your fear, and dread. There is one reason, He is God. But more than that he is our Lord, If I be father where is my honour? If I be a master where is my fear? Mala. 1.6. saith God. He claims our fear by this undoubted right. It is Saint Peter's inference, If you call him father, 1 Pet. 1.17. pass the time of your sojourning here in fear. Lastly. If we regard not the duty for its own sake, nor for God's sake, yet let us fear God for our own sake: For 1. The fear of God hath temporal promises annexed to it. What dost thou desire? the fear of God will make thee owner of it: worldst thou have rest, and ease and estate for thyself, and thine? this fear bring it, what man is he saith David that feareth the Lord, Psal. 25.12 13. his soul shall dwell at ease, his seed shall inherit the earth. wouldst thou not be brought to poverty, & penury? then fear God. There is no want to them that fear the Lord, Psal. 34.9. saith David. Wouldst thou live long? why the fear of the Lord prolongeth days, Pro. 10.27 saith Solomon: wouldst thou have plentiful issue? it is promised to the fearers of GOD. Wouldst thou be content with thy present estates? Psal. 128. He that hath the fear of the Lord, shall abide satis fied, saith Solomon. In a word, God counts nothing too dear for such. By the fear of the Lord are riches, Pro. 22.4. honour, & life, saith Solomon. Either thou shalt enjoy all these things, or that which is equivalent to them, or better then them; or thou shalt be content with thy present state. Better is a little with the fear of the Lord, Pro. 15.16. than a great treasure. But (2) all this is but dross to the spiritual fruits of the fear of God. For; 1. It is the mother of wisdom. Pro. 1.7. What man is he that fears God, Psal. 25.12.14. him shall he teach in the way that he shall choose, saith David. The secret of the Lord is with them that fear him, and he will show them his covenant. He that feareth God, shall be acquainted with the pith, and marrow of God's will, when others shall scarce pierce the bark of it: this is true wisdom to be wise to a man's self, Pro. 9.12. every fearer of God is. A prudent man forseeth the evil, Pro. 27.12. and hideth himself under the wings of God's protection, so doth every fearer of God. 2. The fear of God is the porter of the soul, that casts out sin, janitor animae, Bern. and keepeth out sin; So Bernard. It is the keeper of our innocence; So Cyprian. Cuslos innocentiae. Cypr. It is the anchor of the soul that makes a man stable amidst all temptations, Anchora cordis. Greg. so Gregory. The fear of the Lord is said by David to be clean, Psa 19.9. because it keeps men clean; Tutissi●●u●iter quod suspectissimum. Sen. Ep. 59 as he that walks fear fully, and warily, walks surely, and cleanly. That way is the safer the more suspicious we are in it. By the fear of God men depart from evil, saith Solomon Pro. 16.6. This was joseph his curb, Gen. 39.9. how shall Icommit this great wickedness, and sin against God? 3. The true fear of God expels all false fears; as Moses his rod did eat up all the Egyptian rods. It expels slavish fear because it is joined with joy. Rejoice with trembling saith David. Psal. 2.11. This fear breeds eternal security. It expels the excessive fear of men. Isay 8.12.13. Fear not their fear, but let God be your fear, saith the Prophet: for indeed this fear is a counterpoison to that, Psal. 13.4. Though I walk in the valley of the shadow of death, I will fear no ill, saith David. 4. The fear of God is the mother of obedience. And therefore when David desired to walk in the true way, he desired that he might fear God, Psal. 86.11 Eccles. 12.13. for no obedience without fear: Deut. 5.29 2 Chron. 19.5.6.7 Leu. 19.32 Every where in scripture, fear and obedience are linked together. If we fear God, we will conscionably discharge all duties requireable in all our conditions, and relations. Then judges would accept no persons and take no bribes, then young men would honour their elders. Then the wife would love, and obey the husband; children their parents, and servants their masters. Then executors would perform the will of the dead. And no man would offer to betray a trust. Then every state would be in joint, and we should live godlily & righteously, & peaceably, one by another. In a word, the fear of God is the nurse of perseverance unto the end. He that is secure and presumptuous oft falls off, when he that fears God, & suspects himself, holds his ground. Fear breeds care, and care continuance. Formido facit sollicitudinem, sollicitudo perseverantiam. Tert. count. Martion. Had Peter feared more, he had not fallen so foully. I speak not of coward, but of faithful fear. It is God's promise, jer. 32.40. jer. 31.40. I will put my fear into their hearts, and they shall never departed from me. Last of all. 1 Tim. 4.8. Fear, and godliness have the promises of the life to come. The fear of God tends to life, Pro. 19.23 saith Solomon Pro. 19.23. How ever the squares go now, I know it shall go well with them that fear God, Eccl. 8.12. saith the Preacher Eccle. 8.12. And Malachy. 3.16. God writes a book of remembrance for them that fear him, Mal. 3.16. and he promises that he will acknowledge them as his in the day, when he shall make up his jewels. Harder is that heart, than the hardest adamant, with which all these arguments cannot prevail. Thus have I given this point its due (as I conceive) yet wishing that an abler pen might add what I have omitted. My sack hath corn in it to feed the hungry, though not gold in the mouth thereof to feed the humour of a fanciful reader. My aim is not to please the humorous, but to profit all. For censure, and detraction it will be lost upon me, for I regard it not. I pass not man's judgement, 1 Cor. 4.3.4. he that judgeth me is the Lord. He that regards the wind and rain shall never sow. If I shall gain but one soul by this discourse I am abundantly appayed, Isay 49.4. but though Israel be not gathered, yet my work is with my God. FINIS. Errata. GEntle Reader, in reading this Treatise, take notice of some faults escaped at the press, as page 2 line 15. read made before brief Essays. p. 4. l 14. for instruction, read intrusion. p. 49 l. 14. for his read this. p. 112. l. 12. for doth so, read doth not so. p. 119. l. 7. for and, read may. p. 158. l. 19 for coveant, read covenant p. 176. l. 19 for cannot seradicate, read cannot but cradicate. p. 246 l. 1. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.