say, Fear the Lord, and it will follow that you | feet, and all because they have not this fear of the shall depart from evil: departing from evil is a natural consequence, a proper effect of the fear of the Lord where it is. By the fear of the Lord men depart from evil, that is, in their judgment, will, mind, and affections. Not that by the fear of the Lord sin is annihilated, or has lost its being in the soul; there still will those Canaanites be, but they are hated, loathed, abominated, fought against, prayed against, watched against, striven against, and mortified by the soul. Ro. vii. What this fear of God flows from. Lord; for had they that, that would teach them to think, even from that knowledge of God, that hath by the fear of him put into their hearts, that he being so great and so good, there must needs be abundance of wisdom in the things he hath made: that fear would also endeavour to find out what that wisdom is; yea, and give to the soul the instruction of it. In that it is called the instruction of wisdom, it intimates to us that its tendency is to keep all even, and in good order in the soul. 4. This fear is called a fountain of life- The When Job perceived that his friends did not deal fear of the Lord is a fountain of life, to depart from with him in an even spirit and orderly manner, he the snares of death.' Pr. xiv. 27. It is a fountain, said that they forsook 'the fear of the Almighty.' or spring, which so continually supplieth the soul Job vi. 14. For this fear keeps a man even in his with variety of considerations of sin, of God, of words and judgment of things. It may be comdeath, and life eternal, as to keep the soul in con-pared to the ballast of the ship, and to the poise tinual exercise of virtue and in holy contemplation. of the balance of the scales; it keeps all even, and It is a fountain of life; every operation thereof, also makes us steer our course right with respect every act and exercise thereof, hath a true and to the things that pertain to God and man. natural tendency to spiritual and eternal felicity. Wherefore the wise man saith in another place, The fear of the Lord tendeth to life, and he that SECOND. I come now to the second thing, to wit, hath it shall abide satisfied; he shall not be visited to show you what this fear of God flows from. with evil.' Pr. xix. 23. It tendeth to life; even as First. This fear, this grace of fear, this son-like of nature, everything hath a tendency to that fear of God, it flows from the distinguishing love which is most natural to itself; the fire to burn, of God to his elect. I will be their God,' saith the water to wet, the stone to fall, the sun to he, and I will put my fear in their hearts.' None shine, sin to defile, &c. Thus I say, the fear of other obtain it but those that are enclosed and the Lord tendeth to life; the nature of it is to put bound up in that bundle. Therefore they, in the the soul upon fearing of God, of closing with same place, are said to be those that are wrapt up Christ, and of walking humbly before him. It in the eternal or everlasting covenant of God, and is a fountain of life, to depart from the snares of so designed to be the people that should be blessed death.' What are the snares of death, but sin, with this fear. 'I will make an everlasting cothe wiles of the devil, &c. From which the fear venant with them,' saith God, that I will not of God hath a natural tendency to deliver thee, turn away from them to do them good, but I will and to keep thee in the way that tendeth to life. put my fear in their hearts, that they shall not depart from me.' Je. xxxii. 38—10. This covenant declares unto men that God hath, in his heart, distinguishing love for some of the children of men; for he saith he will be their God, that he will not leave them, nor yet suffer them to depart, to wit, finally, from him. Into these men's hearts he doth put his fear, this blessed grace, and this rare and effectual sign of his love, and of their eternal salvation. 5. This fear of the Lord, it is called the instruction of wisdom.' Pr. xv. 33. You heard before that it is the beginning of wisdom, but here you find it called the instruction of wisdom; for indeed it is not only that which makes a man begin to be wise, but to improve, and make advantage of all those helps and means to life, which God hath afforded to that end; that is, both to his own, and his neighbour's salvation also. It is the instruction of wisdom; it will make a man capable to use all his natural parts, all his natural wisdom to God's glory, and his own good. There lieth, even in many natural things, that, into which if we were instructed, would yield us a great deal of help to the understanding of spiritual matters; For in wisdom has God made all the world;' nor is there anything that God has made, whether in heaven above, or on earth beneath, but there is couched some spiritual mystery in it. The which men matter no more than they do the ground they tread on, or than the stones that are under their Second. This fear flows from a new heart. This fear is not in men by nature; the fear of devils they may have, as also an ungodly fear of God; but this fear is not in any but where there dwelleth a new heart, another fruit and effect of this everlasting covenant, and of this distinguishing love of God. A new heart also will I give them;' a new heart, what a one is that? why, the same prophet saith in another place, A heart to fear me,' a circumcised one, a sanctified one. Je. xxxii. 39. Eze. xi. 19; xxxvi. 26. So then, until a man receive a heart from God, a heart from heaven, a new heart, he has not this fear of God in him. New wine must not be put into old bottles, lest the one, to wit, the bottles, mar the wine, or the wine the bottles; but new wine must have new bottles, and then both shall be preserved. Mat. ix. 17. This fear of God must not be, cannot be found in old hearts; old hearts are not bottles out of which this fear of God proceeds, but it is from an honest and good heart, from a new one, from such an one that is also an effect of the everlasting covenant, and love of God to men. 'I will give them one heart' to fear me; there must in all actions be heart, and without heart no action is good, nor can there be faith, love, or fear, from every kind of heart. These must flow from such an one, whose nature is to produce, and bring forth such fruit. Do men gather grapes of thorns, or figs of thistles? so from a corrupt heart there cannot proceed such fruit as the fear of God, as to believe in God, and love God. Lu. vi. 43-45. The heart naturally is deceitful above all things, and desperately wicked; how then should there flow from such an one the fear of God? It cannot be. IIe, therefore, that hath not received at the hands of God a new heart, cannot fear the Lord. Fourth. This godly fear floweth from faith; for where the Word maketh a sound impression on the soul, by that impression is faith begotten, whence also this fear doth flow. Therefore right hearing of the Word is called 'the hearing of faith.' Ga. iii. 2. Hence it is said again, 'By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house, by the which he condemned the world, and became heir of the righteousness which is by faith.' He. xi. 7. The Word, the warning that he had from God of things not seen as yet, wrought, through faith therein, that fear of God in his heart that made him prepare against unseen dangers, and that he might be an inheritor of unseen happiness. Where, therefore, there is not faith in the Word of God, there can be none of this fear; and where the Word doth not make sound impression on the soul, there can be none of this faith. So that as vices hang together, and have the links of a chain, dependence one upon another, even so the graces of the Spirit also are the fruits of one another, and have such dependence on each other, that the one cannot be without the other. No faith, no fear of God; devil's faith, devil's fear; saint's faith, saint's fear. Third. This fear of God flows from an impression, a sound impression, that the Word of God maketh on our souls; for without an impress of the Word, Fifth. This godly fear also floweth from sound there is no fear of God. Hence it is said that God repentance for and from sin; godly sorrow worketh gave to Israel good laws, statutes, and judgments, repentance, and godly repentance produceth this that they might learn them, and in learning them, fear- For behold,' says Paul, this self-same learn to fear the Lord their God. Therefore, saith thing, that ye sorrowed after a godly sort, what God, in another place, Gather the people together, carefulness it wrought in you! yea, what clearing of men, and women, and children, and thy stranger yourselves! yea, what indignation! yea, what fear!' that is within thy gates, that they may hear, and 2 Co. vii. 10, 11. Repentance is the effect of sorrow, that they may learn and fear the Lord your God.' and sorrow is the effect of smart, and smart the De. vi. 1, 2; xxxi. 12. For as a man drinketh good doc-effect of faith. Now, therefore, fear must needs be trine into his soul, so he feareth God. If he drinks an effect of, and flow from repentance. Sinner, do it in much, he feareth him greatly; if he drinketh not deceive thyself; if thou art a stranger to sound it in but little, he feareth him but little; if he repentance, which standeth in sorrow and shame drinketh it not in at all, he feareth him not at all. before God for sin, as also in turning from it, thou This, therefore, teacheth us how to judge who fear- hast no fear of God; I mean none of this godly eth the Lord; they are those that learn, and that fear; for that is the fruit of, and floweth from, stand in awe of the Word. Those that have by the sound repentance. holy Word of God the very form of itself engraven upon the face of their souls, they fear God.* Ro. vi. 17. But, on the contrary, those that do not love good doctrine, that give not place to the wholesome truths of the God of heaven, revealed in his Testament, to take place in their souls, but rather despise it, and the true possessors of it, they fear not God. For, as I said before, this fear of God, it flows from a sound impression that the Word of God maketh upon the soul; and therefore, Sixth. This godly fear also flows from a sense of the love and kindness of God to the soul. Where there is no sense of hope of the kindness and mercy of God by Jesus Christ, there can be none of this fear, but rather wrath and despair, which produceth that fear that is either devilish, or else that which is only wrought in us by the Spirit, as a spirit of bondage; but these we do not discourse of now; wherefore the godly fear that now I treat of, it floweth from some sense or hope of mercy from God by Jesus Christ- If thou, Lord,' says David, 'shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee that thou mayest be feared.' Ps. cxxx. 3, 4. There is mercy with thee;' this the soul hath sense of, and hope in, and therefore feareth God. Indeed no thing can lay a stronger obligation upon the heart | The answer is, the things which they saw at Horeb; to fear God, than sense of, or hope in mercy. Je. xxxiii. 8, 9. This begetteth true tenderness of heart, true godly softness of spirit; this truly endeareth the affections to God; and in this true tenderness, softness, and endearedness of affection to God, lieth the very essence of this fear of the Lord, as is manifest by the fruit of this fear when we shall come to speak of it. to wit, the fire, the smoke, the darkness, the earthquake, their first awakenings by the law, by which they were brought into a bondage fear; yea, they were to remember this especially- Specially,' saith he, the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth.' De. iv. 9-11. The remembrance of what we saw, felt, feared, and trembled under the sense of, when our first fears were upon us, is that which will produce Ninth. This godly fear flows from our receiving of an answer of prayer, when we supplicated for mercy at the hand of God. See the proof for this— lence, blasting, mildew, locust, or if there be caterpillar; if their enemy besiege them in the land of their cities, whatsoever plague, whatsoever sickness there be: what prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house: then hear thou in heaven thy dwelling-place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest (for thou, even thou only, knowest the hearts of all the children of men). That they may fear thee all the days' of their life, that they live in the land which thou gavest unto our fathers.' 1 Ki. viii. 37–40. Seventh. This fear of God flows from a due consideration of the judgments of God that are to be executed in the world; yea, upon professors too. Yea further, God's people themselves, I mean as to themselves, have such a consideration of his judg-in our hearts this godly filial fear. ments towards them, as to produce this godly fear. When God's judgments are in the earth, they effect the fear of his name, in the hearts of his own people -My flesh trembleth for fear of thee, and I am,'If there be in the land famine, if there be pestisaid David, afraid of thy judgments.' Ps cxix. 120. When God smote Uzzah, David was afraid of God that day. 1 Ch. xiii. 12. Indeed, many regard not the works of the Lord, nor take notice of the operation of his hands, and such cannot fear the Lord. But others observe and regard, and wisely consider of his doings, and of the judgments that he executeth, and that makes them fear the Lord. This God himself suggesteth as a means to make us fear him. Hence he commands the false prophet to be stoned, 'that all Israel might hear and fear.' Hence also he commanded that the rebellious son should be stoned, that all Israel might hear and fear.' False witness was also to have the same judgment of God executed upon him, that all Israel might hear and fear.' The man also that did ought presumptuously was to die, that all Israel might hear and fear.' De. xiii. 11; xxi. 21; xvii. 13; xix. 20. There is a natural tendency in judgments, as judgments, to beget a fear of God in the heart of man, as man; but when the observation of the judgment of God is made by him that hath a principle of true grace in his soul, that observation being made, I say, by a gracious heart, produceth a fear of God in the soul of its own nature, to wit, a gracious or godly fear of God. Eighth. This godly fear also flows from a godly remembrance of our former distresses, when we were distressed with our first fears; for though our first fears were begotten in us by the Spirit's working as a spirit of bondage, and so are not always to be entertained as such, yet even that fear leaveth in us, and upon our spirits, that sense and relish of our first awakenings and dread, as also occasioneth and produceth this godly fear. Take heed,' says God, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life, but teach them thy sons, and thy sons' sons.' But what were the things that their eyes had seen, that would so damnify them should they be forgotten? Tenth. This grace of fear also flows from a blessed conviction of the all-seeing eye of God; that is, from a belief that he certainly knoweth the heart, and seeth every one of the turnings and returnings thereof; this is intimated in the text last mentioned-Whose heart thou knowest, that they may fear thee,' to wit, so many of them as be, or shall be convinced of this. Indeed, without this conviction, this godly fear cannot be in us; the want of this conviction made the Pharisees such hypocrites- Ye are they,' said Christ, which justify yourselves before men, but God knoweth your hearts.' Lu. xvi. 15. The Pharisees, I say, were not aware of this; therefore they so much preferred themselves before those that by far were better than themselves, and it is for want of this conviction that men go on in such secret sins as they do, so much without fear either of God or his judgments.* is impressed with a lively sense of the love of God manifested The filial fear of God is most prevalent when the heart in Christ. As a dutiful and obedient child fears to offend an affectionate parent, or as a person of grateful heart would be extremely careful not to grieve a kind and bountiful friend, who is continually loading him with favours and promoting his true happiness; so, and much more, will the gracious soul be afraid of displeasing the Lord, his bountiful and unwearied Eleventh. This grace of fear also flows from a | therewith. Ps. cxix. 116. sense of the impartial judgment of God upon men according to their works. This also is manifest from the text mentioned above. And give unto every man according to his works or ways, that they may fear thee,' &c. This is also manifest by that of Peter-And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear.' 1 Pe. i. 17. He that hath godly conviction of this fear of God, will fear before him; by which fear their hearts are poised, and works directed with trembling, according to the will of God. Thus you see what a weighty and great grace this grace of the holy fear of God is, and how all the graces of the Holy Ghost yield mutually their help and strength to the nourishment and life of it; and also how it flows from them all, and hath a dependence upon every one of them for its due working in the heart of him that hath it. And thus much to show you from whence it flows. And now I shall come to the third thing, to wit, to show you What flows from this godly fear. THIRD. Having showed you what godly fear flows from, I come now, I say, to show you what proceedeth or flows from this godly fear of God, where it is seated in the heart of man. And, There flows from this godly fear tenderness of God's glory. This fear, I say, will cause a man to afflict his soul, when he seeth that by professors dishonour is brought to the name of God and to his Word. Who would not fear thee, said Jeremiah, O king of nations, for to thee doth it appertain? He speaks it as being affected with that dishonour, that by the body of the Jews was continually brought to his name, his Word, and ways; he also speaks it of a hearty wish that they once would be otherwise minded. The same saying in effect hath also John in the RevelationsWho shall not fear thee, O Lord,' said he, ‘and glorify thy name?' Re. xv. 4; clearly concluding that godly fear produceth a godly tenderness of God's glory in the world, for that appertaineth unto him; that is, it is due unto him, it is a debt which we owe unto him. Give unto the Lord,' said David, the glory due unto his name.' Now if there be begotten in the heart of the godly, by this grace of fear, a godly tenderness of the glory of God, then it follows of consequence, that where they that have this fear of God do see his glory diminished by the wickedness of the children of men, there they are grieved and deeply distressed. Rivers of waters,' said David, 'run down mine eyes, because they keep not thy law.' Ps. cxix. 136. Let me give you for this these following instances — How was David provoked when Goliath defied the God of Israel. 1 Sa. xvii. 23–29, 45, 46. Also, when others reproached God, he tells us that that reproach was even as 'a sword in his bones.' Ps. xli. 10. How was Hezekiah afflicted when Rabshakeh railed his God. Is. xxxvii. upon David also, for the love that he had to the glory of God's word, ran the hazard and reproach 'of all the mighty people.' Ps. cxix. 151; lxxxix. 50. How tender of the glory of God was Eli, Daniel, and the three children in their day. Eli died with fear and trembling of heart when he heard that the ark of God was taken.' 1 Sa. iv. 14–18. Daniel ran the danger of the lions' mouths, for the tender love that he had to the word and worship of God. Da. vi. 10–16. three children ran the hazard of a burning fiery furnace, rather than they would dare to dishonour the way of their God. Da. iii. 13, 16, 20. This therefore is one of the fruits of this godly fear, to wit, a reverence of his name and tenderness of his First. There flows from this godly fear a godly reverence of God. He is great,' said David, 'and greatly to be feared in the assembly of his saints.' God, as I have already showed you, is the proper object of godly fear; it is his person and majesty that this fear always causeth the eye of the soul to be upon. 'Behold,' saith David, 'as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the Lord our God, until that he have mercy upon us.' Ps. cxxiii. 2. Nothing aweth the soul that feareth God so much as doth the glorious majesty of God. His person is above all things feared by them; I fear God,' said Joseph. Ge. xlii. 18. That is, more than any other; I stand in awe of him, he is my dread, he is my fear, I do all mine actions as in his presence, as in his sight; I reverence his holy and glorious majesty, doing all things as with fear and trembling before him. This fear makes them have also a very great reverence of his Word; for that also, I told you, was the rule of their fear. Princes,' Princes,' glory. said David, 'persecuted me without a cause, but my heart standeth in awe,' in fear, of thy word.' This grace of fear, therefore, from it flows reverence of the words of God; of all laws, that man feareth the word; and no law that is not agreeing benefactor, who is crowning him with loving kindness and tender mercics.-Mason. The Second. There flows from this godly fear, watchfulness. As it is said of Solomon's servants, they 'watched about his bed, because of fear in the night,' so it may be said of them that have this godly fear-it makes them a watchful people. It makes them watch their hearts, and take heed to keep them with all diligence, lest they should, by one or another of its flights, lead them to do that which in itself is wicked. Pr. iv. 23. He. xii. 15. It makes them watch, lest some temptation from hell should enter into their heart to the destroying of them. 1 Pe. v. 8. It makes them watch their mouths, and keep them also, at sometimes, as with a bit and bridle, that they offend not with their tongue, knowing that the tongue is apt, being an evil member, soon to catch the fire of hell, to the defiling of the whole body. Ja. iii. 2-7. It makes them watch over their ways, look well to their goings, and to make straight steps for their feet. Ps. xxxix. 1. He. xii. 13. Thus this godly fear puts the soul upon its watch, lest from the heart within, or from the devil without, or from the world, or some other temptation, something should surprise and overtake the child of God to defile him, or to cause him to defile the ways of God, and so offend the saints, open the mouths of men, and cause the enemy to speak reproachfully of religion. places, where he giveth his presence to those that It is one thing to be conversant in God's ordinances, and another to be conversant in them with a due reverence of the majesty and name of that God whose ordinances they are: it is common for men to do the first, but none can do the last without this fear. In thy fear,' said David, 'will I worship.' Ps. v. 7. It is this fear of God, therefore, from whence doth flow that great reverence that his saints have in them, of his majesty, in and under the use and enjoyment of God's holy ordinances; and, consequently, that makes our service in the performance of them acceptable to God through Christ. He. xii. For God expects that we serve him with fear and trembling, and it is odious among men, for a man in the presence, or about the service of his prince, to behave himself lightly, and without due reverence of that majesty in whose Third. There flows from this fear a holy provocation to a reverential converse with saints in their religious and godly assemblies, for their further progress in the faith and way of holiness. Then they that feared the Lord spake often one to another.' Spake, that is, of God, and his holy and glorious name, kingdom, and works, for their mutual edification; a book of remembrance was written before him for them that feared the Lord, and that thought upon his name.' Mal. iii. 16. The fear of the Lord in the heart provoketh to this in all its acts, not only of necessity, but of nature: it is the natural effect of this godly fear, to exercise the church in the contemplation of God, together and apart. All fear, good and bad, hath a natural propenseness in it to incline the heart to contem-presence and about whose business he is. And if plate upon the object of fear, and though a man should labour to take off his thoughts from the object of his fear, whether that object was men, hell, devils, &c., yet do what he could the next time his fear had any act in it, it would return again to its object. And so it is with godly fear; that will make a man speak of, and think upon, the name of God reverentially, Ps. lxxxix. 7; yea, and exercise himself in the holy thoughts of him in such sort that his soul shall be sanctified, and seasoned with such meditations. Indeed, holy thoughts of God, such as you see this fear doth exercise the heart withal, prepare the heart to, and for God. This fear therefore it is that David prayed for, for the people, when he said, 'O Lord God of Abraham, Isaac, and of Israel our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee.' 1 Ch. xxix. 18. Fourth. There flows from this fear of God great reverence of his majesty, in and under the use and enjoyment of God's holy ordinances. His ordinances are his courts and palaces, his walks and so, how can their service to God have anything like acceptation from the hand of God, that is done, not in, but without the fear of God? This service must needs be an abomination to him, and these servers must come off with rebuke. Fifth. There flows from this godly fear of God, self-denial. That is, a holy abstaining from those things that are either unlawful or inexpedient; according to that of Nehemiah, The former governors that had been before me, were chargeable unto the people, that had taken of them bread and wine, beside forty shekels of silver, yea, even their servants bare rule over the people: but so did not I, because of the fear of God.'* Ne. v. 15. Here now was self-denial; he would not do as they did that went before him, neither himself, nor should his servants; but what was it that put him upon these acts of self-denial? The answer is, the fear of God: but so did not I, because of the fear of God.' It is no new thing for those who are in public places, to seek themselves more than the public welfare; nay, and to serve themselves by the public loss.-Henry. |