a fit Object to work on our Fear and we are commanded to fear him that is able to destroy both Soul and Body in Hell Mat. 10.28 Luk. 12.5 And commonly this is the first Motive in place though the last in dignity and worth as Mr. A. Burgesse says But more of this when I come to speak of the Grace of Fear At present note If we are only restrained and kept in by a Fear of Punishment this is but a natural Principle and shews only a slavish Spirit To follow Vertue only or chiefly in hope of Reward is mercenary to flee Vice only or chiefly for fear of Punishment is servile But where the true Fear of God ruleth in the Heart there is a Fear of displeasing and offending God and not only of suffering 2. When we forsake Sin out of Love to God Psal 97.10 Ye that love the Lord hate Evil. So this is right when our Love to God will not suffer us to walk contrary to him Jer. 44.4 Oh do not this abominable thing that I hate When this is a prevailing Argument to keep us from Sin that God hates it this would shew that we love God When we would not displease him would not grieve his Spirit and would not dishonour God as we would be ashamed to wrong and abuse our best Friend and would not be so unlike to God as Sin makes us and would not follow such a Course as would separate betwixt us and our God and would hinder our Communion with God these things would shew a loving child-like disposition towards God and that we forsake Sin from a gracious Principle 3. When we forsake Sin from an hatred of it When Sin is not onely barely left but loathed when we turn from it having our Hearts turned against it Psal 101.3 I hate the Work of them that turn aside then it follows it shall not cleave to me Prov. 8.13 The Fear of the Lord is to hate Evil not only to depart from Evil but to hate Evil There is a Contrariety and Opposition betwixt Grace and Sin Where true Grace is therefore there is not only a declining of Evil from the force of Education or Example or as being moved with Rewards promised or Punishments that are threatned but there is an Aversness to Sin it self from a contrary Principle within a Detestation of it an Antipathy against it It is part of the Description of a wicked Man Psal 36.4 that he abhorreth not evil And a bare Abstinence from the ward Act of Sin is not enough without an abhorrence of it While a Man retains a secret love and liking of Sin in Gods account he lives in Sin though he refrains from the gross outward Act. †Quid quod volumas facti origo est Vanissimum est dicere volui nec ramen feci Sicut malum non persicis nec concupiscere debueras Tertul. de Paenit Though one be not drunk with the Drunkards though one doth not swear with the Swearers nor mock and taunt with the Scoffers yet it is bad enough to have pleasure in them that are such Rom. 1.32 As it is a sign that we do not truly hate Sin if we are not willing to forsake it So on the other hand we do not rightly forsake Sin if we do not hate it There are some whose Sins leave and forsake them rather than they leave and forsake their Sins Some there are who do not put away their Sins but are forced to part with them As Pharaoh was forced to let Israel go As Phaltiel parted with Michal when he could keep her no longer but was sad at parting 2 Sam. 3.16 But there is a great difference betwixt a Mans parting with what he loveth and his casting away what is loathsome to him It is very unpleasing and grievous to him to part with what he loveth And this shews a Man's love to Sin when he is sad to think of parting with it when it is grievous to him to think of parting with his vain Companions sinful Pleasures c. When it is very unpleasing to him to hear his Sins spoken against reproved and threatned When it is irksome to him that Parents or Governours keep him in will not suffer him to take his Swing or when he is under restraint by Poverty Sickness c. But what a Man loaths and abhors he is most willing to put away Such things as one hath an Antipathy against he is ready to flee from or is not at ease till they be removed out of his sight So a Man that loaths Sin how earnestly does he desire to be rid of it how glad would he be to have Sin removed quite out of his sight He could not be satisfied only with a removal of the Guilt of Sin to be left under the Power of Sin The presence and prevalency of Sin greatly afflict him The very presence of Sin is a sad annoyance and disturbance to a gracious Spirit A Man cannot delight in the Company of those he hates So if we hate Sin we are sick of it weary of it we would have no more to do with it And this is a right turning from Sin when it is cast off and abandoned with hatred and detestation So 4. When it is forsaken from a firm and fixed resolution in the Soul against it Many have a wishing Will as Mr. Perkins says but no settled purpose Vid. Cases of Consc l. 1. c. 5. §. 4. p. 16. in Vol. 2. But now where the Fear and Love of God and hatred of Sin prevails in the Heart there will be a rooted settled resolution against Sin 2. It is a good sign that a Man truly forsakes Sin when he setteth against his inward corruptions and feareth to Sin in secret Some are tender of their credit while they have no tenderness of Conscience as they are not afraid of being guilty of those Sins in secret which they would be ashamed that others should know Close Chapmen cunning Gamesters that love to play under-Board Some are for their private Walks and so sly that others shall have much a doe to trace them Their way is like the way of a Serpent on the Rock or of a Ship in the Sea But let such know The Eyes of the Lord are open upon all the ways of the Sons of Men to give every one according to his ways and according to the fruit of his doings Jer. 32.19 Prov. 5.21 There is no blind-folding of the Eye of God's Omniscience And as he sees the most secret Sins so when at last he shall turn the way of the wicked upside down he will lay all open to the view of the whole World There is nothing secret which shall not be revealed nothing hid which shall not be made known Your secret Sins will one day find you out and will come out at last But he that truly forsakes Sin dares not allow of Sin in secret Yea he is for mortifying his most inward corruptions He
to fear disinheriting and an everlasting separation from God upon supposition of apostacy and falling off from God And this fear of Hell and Condemnation upon supposition if he should fall away is a means to keep him in the love of God Such a fear is no enemy to Grace but very much befriends it is a preservative of Grace So likewise a Child of God may and ought to fear Divine chastisements And such a fear Faith will work As a sound Faith gives credit to the whole Word of God to Threatnings as well as Promises And see concerning this Psal 89.30 31 32. with a multitude of other texts And such a fear tendeth to promote Holiness and spiritual Watchfulness And we have need to make use of all means and Arguments that the Lord hath given and thought meet for our quickning And indeed when afflictions would not be so greatly dreaded though grievous to sense but as they are expressions of God's fatherly displeasure surely this is Child-like Would it not argue that the Child has a loving and dutiful respect to his Father when he could better bear the smart of the Rod than his Fathers angry looks in laying it on It 's true a fear of punishment and suffering only or chiefly is the note of a slave Yet an ingenuous Child will fear the Rod too But there is this difference a slave fears his Masters displeasure chiefly because he is like to smart for it and to suffer by it whereas a loving Child feareth the Rod most as it declares his Fathers displeasure 5. An holy reverential admiring and adoring Fear being moved and sutably affected with God's transcendent Greatness and infinite Excellencies is never cast out but continues when love is made perfect in Heaven This part of filial Fear well becomes Angels and Saints in Heaven How do they for ever reverence and adore him To this fear of reverence we may apply that expression of the Psalmist The Fear of the Lord is elean enduring for ever There is no penal Fear in Heaven no Fear that has any torment in it there is no fear of God's anger or of Gods hiding his face any more yet when love is perfected an holy reverential fear shall be perfected together with it Obj. 2. Fear is of some evill but God is the cheifest Good and therefore no proper object of fear Ans 1. As Moralists speak of Fear it is of evil and evil to come for if the evil be present then not the passion of fear but sorrow is exercised about it But though thus God be not properly and directly the object of Fear he is the object of Fear indirectly as one that may inflict evil yea greater evil than others can So we should fear him who is able to destroy both Body and Soul in Hell Mat. 10.28 yea as he is the cheifest Good we should fear the loss of him as the greatest evil Thus we should fear the Lord and his Goodness Hos 3.5 That he is Goodness it self infinitely good it is best for us to enjoy him it is the Creatures highest felicity to be united to him and admitted to a blessed fruition of him and consequently it is the greatest misery to lose the favour and fruition of God The loss of infinite Goodness is certainly the greatest loss that ever befell us What we love and prize we fear to lose As we love our lives and therefore fear Death Thus if God ought to be loved above all as the chiefest Good the loss of him is to be feared above all losses as the greatest evil 2. The Grace of Fear is a more free ingenuous thing than the passion of Fear The Grace of Fear includes reverence as hath been said And that which excites reverence is an apprehension of God's infinite Excellencies and his soveraign Authority Job 13.11 Shall not his Excellency make you afraid Job 25.2 Dominion and Fear are with him For his Majesty and Dominion he is to be feared God is to be feared as infinitely above us though we should not apprehend him to be against us Now I come to the Question How the true Fear of God may be known 1. By the ground of it 1. The true fear of God ariseth from a sound Knowledg of God Spiritual Knowledg as I have shewed before is the ground-work of all saving Grace And they that know not God aright cannot fear God aright Pro. 15.33 The fear of the Lord is the instruction of wisdom Junius and Tremel read it thus anteit reverentiam Jehovae eruditio sapientiae The instruction of wisdom goes before the fear of the Lord. So Solomon prayed 1 King 8.43 That all the people of the Earth may know thy Name to fear thee So there must be a Knowledg of God in his Attributes The Name of God is dreadful Deut. 28.58 That thou mayest fear this glorious and fearful Name the Lord thy God He is to be feared for his absolute Soveraignty Mal. 1.14 I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen Jer. 10.7 Who would not fear thee O King of Nations for to thee doth it appertain For his Immensity That he fills Heaven and Earth with his Presence and the Heaven of Heavens cannot contain him Surely the Lord most high is terrible For his Almighty Power None can stay his hand or say unto him What dost thou Those that walk in Pride how high soever he is able to abase Dan. 4.35 37. And should we not fear him which after he hath killed hath power to cast into Hell Luk. 12.5 For his Omniscience That all things are naked and open unto his eyes with whom we have to do For his Infinite Holiness and Purity Rev. 15.4 Who shall not fear thee O Lord for thou only art holy For his glorious Justice Job 37.23 24. Men do therefore him fear Yea for his abundant goodness and rich Mercy As in those Texts fore-cited Psal 130.4 Hos 3.5 Should we not fear to offend and displease so good and gracious a God! Here take notice the fear of the most is from very short and inadequate conceptions and apprehensions of God One while they conceit him to be made up all of Mercy and then they fear him not at all but only presume on his Goodness Another while they conceit him to be made up all of Justice and severity and then they can do nothing but fear then they meditate nothing but terrour Further The Relations God stands in towards us his Creatures are a ground of his fear He is our Lord and Master Mal. 1.6 Our Father Mal. 2.10 Have we not all one Father hath not one God created us And they that are not come to own him as their Lord and Master and see their whole dependance on him as their Father cannot fear him aright Further The Works of God are a ground of his fear The work of Creation Psal 33.8 9. Works of Providence Jer. 5.22 particularly works of
supernatural Grace necessary to the obtaining of it but a literal observation of the Law and Circumcision such as passed for a Righteousness among Men. 3. Because it was a way of seeking to be justified of their own devising and not of God's appointing And Mr. B. At the end of his Aphor. before the Appendix distinguisheth which we must attend to and well observe Betwixt works of the Gospel i. e. in Subordination to Christ as conditions of our full Justification and Salvation by him 2. And works commanded in the Gospel used as works of the Law Vid. Cathol Theol. l. 1. part 2. p. 72. §. 170 p. 75. §. 188. p. 81. §. 196. or to legal ends viz. to make up in whole or in part our proper legal Righteousness and so in opposition to Christ's Righteousness or in co-ordination with it In the first sense as he says they are necessary to Salvation in the second damnable 2. A Sound Affiance in Christ is ever joyned with an hearty acceptance of him and sincere subjection to him We cannot truly rely on Christ as a Saviour while we refuse and reject him as Lord and King He will not save any upon such terms But as Jeptha said If I deliver you shall I be your Head Non est hoc ingenium fidei as Camero this is not the disposition and property of true Faith to separate Salvation from the means of Salvation It will not separate the end from the means or the Benefit promised from the Condition upon which it is promised They have very dishonourable thoughts of God that hope he will pardon them in a way of Transgression In Exod. 34.6 7. where the Lord most amply sets forth his abundant Grace and Mercy yet this is added that he will by no means clear the guilty that is acquit the wicked as Nah. 1.2 Tom. 2. l. 4. c. 1. §. 1. Col. 340. And as Zanchy observes this is part of his goodness from Exod. 33.19 I will make all my goodness pass before thee and I will proclaim the name of the Lord. So the goodness of God will not suffer the clearing of the guilty Should he have favour towards wicked impenitent ones in their Sins he should not be so good a God as indeed he is And what unworthy thoughts have they of Jesus Christ that would make him the Minister of Sin or a Patron and encourager of Men in their Sins As they were reproved Mic. 3.11 for leaning on the Lord when their doings were against the Lord it is a great Sin for any Man to rely on Christ to save him who yet is in League with Sin who does not truly resign up himself unto Christ There is no peace saith the Lord unto the wicked Isa 48.22 Salvation is far from the Wicked says the Psalmist for they seek not thy Statutes What can be more plain than this that it is not a right trust Quanquam necâ—siducia illa dicenda sit sed insensibilitas quaedam dissimulatio perniciosa Bern. In Annunc Dom. Ser. 3. but very gross Presumption to expect Salvation by Christ without a willing and hearty subjection to him For this is not only to believe without a Promise which is enough to shew the groundlessness of it but also to believe contrary to the express word of Christ which further shews the great impudence of it He has declared the contrary Luk. 19.27 But those mine Enemies which would not that I should reign over them bring hither and slay them before me 2 Thes 1.7 8 9. The Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the Glory of his Power That all such as love and live in Sin and will not be ruled by the Laws of Christ should know the Word assures them that if they so continue Christ will not save but condemn them 3. A Sound Affiance in God and Jesus Christ for Salvation is usually accompanied with a trust and dependance on the Lord for temporal Mercies too for what he sees good for us here As we may allude to that Joh. 3.12 If I have told you earthly things and ye believe not how shall ye believe if I tell you of heavenly things If we have no Faith in the Promises concerning Temporals how can we pretend Faith in those of an higher Nature Can we trust the Lord for our Souls and yet fear to trust him for our Bodies Do we trust him to give us the everlasting heavenly Inheritance and yet dare we not trust him for present maintenance Do we depend on him to raise our Bodies out of the Dust at the last day to a Life of Glory and Immortality and yet have we no dependance on him to support us under or deliver us out of our troubles here How strange a thing were this It is the same principle of Faith that applies both Temporal and Spiritual Promises as the Israelites with the same Eyes beheld the Brazen Serpent and other common Objects It is true as Faith is not perfect in the strongest Christians there are remainders of distrust which they cannot but oft discover in themselves and which they are ashamed of and humbled for Even Abraham himself the Father of the Faithful he that was so strong in Faith that having God's Promise could believe seeming impossibilities yet was he sometimes staggering through fear and distrust Gen. 12.12 13. and Chap. 20.2 But what should such think of themselves in whom distrust is predominant such as are given up to distracting fears and cares concerning this Life such as yeild up themselves to base sinful distrust without any resistance such as are continually limiting God and dare not take his Word his Bond alone but must have others bound with him must always see a probability of the thing from second causes Such as whenever they are in any strait or trouble cannot wait upon God but are for making haste presently betake themselves to any sinful shift indirect courses unlawful means to help and extricate themselves Such whose expectation is not from the Lord nor their dependance on him concerning the things of this Life how can it be thought that they depend on him about their greatest and everlasting Concerns Indeed if we are come to this we shall not look so much at the things that are seen as at the things that are not seen We shall be chiefly taken up about our Spiritual and Eternal State and less regard Temporal things Faith would shew us greater things than these But how many alas that venture their Souls and while they care not what becomes of their Souls or on what grounds they venture them they fondly conceit that they trust God and Christ with their Souls while yet they have no trust in God so much as
spiritual than for those everlasting Pleasures at God's right-Hand or are more for worldly Riches than for Treasure in Heaven True Faith would lay the World and worldly Things low in our esteem low in our thoughts Faith judgeth of them by the Word it weighteth them in the Ballance of the Sanctuary it compares earthly and spiritual things worldly and heavenly things things temporal and things eternal together Thus the World appears a vain empty worthless base and contemptible thing indeed to a Believer not fit for him to set his heart upon but to get under his feet * Non incurvet terrenum opus quem sâ—des coelestium erigiâ— Bern. And when worldly things come to stand in competition with God and Christ and Heaven a Believer cannot but account them Loss and Dung. An Unbeliever for want of Faith makes light of Christ and his Benefits makes light of a Crown of Glory of Heavens Happiness revealed and offered in the Gospel He looks on them but as pleasant Fancies and golden Dreams but things of Sense even momentary Pleasures and perishing Riches are more taking with him These he looks upon as real the other he accounts but imaginary or uncertain But a true Believer on the contrary has a sight of those things within the Vail by Faiâ—h Faith is the Evidence of things not seen Thus he hath found the hidden Treasure he has found the Pearl of great price he has made a discovery of the good Land that flows with Milk and Hony Faith is that Spy that gives him certain intelligence of the heavenly Canaan He is put out of doubt of the infinite Treasures that are in Christ of that fulness of Joy and the everlasting Pleasures that are in God's Presence in Heaven Though Eye hath not seen nor Ear heard neither have entred into the Heart of Man the things which God hath prepared for them that love him yet God hath revealed them to such by his Spirit 1 Cor. 2.9 10. The Spirit working Faith gives the Soul a view of them And hence it is that worldly things appear to be but empty Bubbles and meer Trifles compared with spiritual things with things above Thus the World's Markets are marred with a Believer He can no more value earthly things at the rate that Worldlings do He is clearly convinced that he should be an infinite Loser if he should throw away his Soul and forgo all Interest in God and Christ and Heaven for such poor Commodities as these are He knows where to bestow his best and most serious Thoughts his Heart and Affections better than on the World He sees worldly things to be valuable only so far as they may help him forward in God's service and in Heavens way but when they would be a hindrance and pull-back would be tempting him from Christ would take him off from his Duty from his main work and business of serving and glorifying of God and working out his own Salvation he looks upon them not only as vain Shadows but as deadly Snares Well Sirs Apply these things to your Hearts While the World either worldly Pleasures or Profits c. bear greatest sway while our Hearts and Affections are captivated by them and our Lives ruled and governed by them we do but vainly pretend to Faith The World loseth its commanding Power the World is in some measure conquered and subdued it is brought low where Faith cometh You have heard before that a true Believer accounts Christ precious and here you see that he contemns the World Indeed it cannot be otherwise but look how much Christ is raised in a Man's esteem so much the World and worldly things go down 2. True Faith overcomes a threatning frowning raging storming World A sound Believer will not forsake Christ his Truth and Ways for any thing the World can do or threaten Rev. 2.7 8. He that overcometh shall inherit all things and I will be his God and he shall be my Son But the Fearful and Vnbelieving shall have their part in the Lake which burneth with Fire and Brimstone which is the second Death Observe here the fearful and unbelieving are opposed to him that overcometh And the fearful and unbelieving are coupled together predominant carnal Fear and true Faith are inconsistent Such as are offended when Tribulation and Persecution arise such as in time of Temptation fall away were never sound Believers It is true Sometimes in an hour of Temptation a Believer is sore shaken but though he fall he shall arise and recover himself as Peter did and Cranmer and others He may fall but does not fall away Again it is true he may have many fears that he shall not be able to hold out in the time of Trial but he is safer for those Fears that cause a godly jealousy over himself that quicken unto Prayer that keep him on his Watch. Self-suspicion is a means to preserve and secure the Soul which Self-confidence would betray and overthrow But tormenting Fears I grant would shew Faith to be but weak yet notwithstanding a true Believer may have such Fears they are not predominant still he is kept by the Power of God and kept through Faith As by Faith Moses refused the Honour of being called the Son of Pharaoh's Daughter and refused the Pleasures of Sin with the greatest Treasures in Aegypt as he thus overcame a flattering World so likewise by Faith he chose to suffer Affliction with the People of God and chose Reproaches for Christ and forsook Aegypt not fearing the wrath of the King Thus he also overcame a frowning and a raging World by Faith And all true Believers have the same Spirit of Faith though not in that heroical degree And Faith will teach a Man to account upon Sufferings All that will live godly in Christ Jesus shall suffer must look to suffer in and from the World 2 Tim. 3.12 A Man cannot follow Christ therefore except he deny himself and take up his Cross Again Faith concludes that Sin is far worse than Suffering That it is the greatest Folly in the World to run upon Divine Displeasure to avoid Man's Displeasure That the World cannot afflict any Torments on the faithful like those which God hath threatned and will most certainly inflict on the faithless Apostates Fire and Faggot is a light matter to that Fire and Brimstone which God hath prepared to be the portion of the fearful and unbelieving And further Faith concludes that all the Sufferings of this present time are not worthy to be compared with the Glory that is to be revealed That our light Afflictions which are but for a moment shall work for us a far more exceeding and eternal weight of Glory Thus true Faith will help us to overcome the World If we have this Faith then we are not of them who draw back unto Perdition but of them that believe and persevere to the saving of the Soul ACT. 11.18 Then hath God also to the Gentiles granted Repentance unto
Are they set upon him as the chiefest Good If not we have not as yet turned to him 2. When a Man is turned to God he will shake off his sinful Companions and joyn himself to such as fear God yea his Heart will cleave to such He can no longer delight in the Company of those who make it their work and pastime both to dishonour God and would draw him to do the like But his Delight is in the Saints such as bear God's Image As the Psalmist I am a Companion of all them that fear thee But Depart from me ye Evil-Doers for I will keep the Commandments of my God 3. One that is turned to God will be for turning others to him If we are turned to God it will grieve us to see others and especially to see any of ours strangers to him and at a great distance from him walking contrary to him If we are brought home to God we shall be inclined to pity and pray for poor Sinners that still ly out from God that seek not after him Oh think we what Enemies these are to themselves Alas how do they forsake their own Mercy to follow lying Vanities We shall desire whatever the Success be that we may not omit our Duty but may tell them of the evil of their ways as we have opportunity and endeavour to reclaim them The Righteous would be turning others to Righteousness 4. One that is turned to God is for walking with him Now he is for walking in God's ways Repentance softneth the Heart and so prepares it to receive an Impression from God's Word which the stony hard and impenitent Heart resisteth And where Sin as Sin is grievous there God's Commands are not grievous but such a Soul will desire and delight to obey them A Soul that is turned to God will fear to walk contrary to him in any way of Disobedience Such a one would keep close to God His Care Study and Indeavour is to walk in all the Commandments of the Lord blameless Thus sound Repentance will produce sincere Obedience And this is bringing forth Fruits and doing Works meet for Repentance Mat. 3.8 Acts 26.20 to obey God's Commands sincerely and impartially A meer external Obedience is not enough but we must obey from the Heart A partial Obedience is not enough but we must have a Respect unto all God's Commands not allowing our selves to neglect or transgress any one Precept either of the first or second Table As we would prove that we are indeed turned to God we must make it our Care to walk uprightly before him 5. If indeed we are turned to God we would be getting still nearer and nearer to him As the Psalmist My Soul followeth hard after thee We shall follow on to know the Lord and to enjoy more of him We shall be for more conformity to God and for more communion with him One that is turned to God is not for standing at a stay in Religion He would be making progress in Heaven's way in the way of Holiness 6. One that is turned to God now cleaveth to him with purpose of Heart His resolution is by the help of Divine Grace to follow the Lord fully So if we are turned to God we would no more turn away from him We have enough of departing from God we would never more wickedly depart from him The remembrance of our former course will oft make our Hearts sad Have we not found it an evil thing and bitter that formerly we forsook the Lord that his fear was not in us So our Hearts will smite us now when we have been stepping a little aside It will grieve us that we do not at all times keep so close to God as we ought And we shall dread the thoughts of departing from God more than of parting with all we have in the World As the Church Psal 44.17 18. All this is come upon us yet have we not forgotten thee our Heart is not turned back neither have our steps declined from thy way So we shall desire whatever befalleth us in the World for his sake that we may never be false to him may never more forsake him But Apostacy is a dreadful sign of Impenitency AN APPENDIX Referring to the Trial of Repentance or Turning from Sin ROM 6.14 For Sin shall not have Dominion over you THe best are not freed from the in-being and in-dwelling of Sin here 1 Joh. 1.8 If we say that we have no Sin we deceive our selves and the Truth is not in us Yet all that are in a state of Grace are freed from the Dominion of Sin And where Sin is not mortified it is mortal That it greatly concerns every one strictly to enquire whether Sin be subdued or yet reigning in him Alas How many account their Sins no more than Infirmities when indeed they are reigning A most dangerous deceit As there are many on the other hand truly gracious who feeling the stirrings of Corruption are thence ready to conclude or at least fear and suspect they are still under the Dominion of Sin Now I shall shew you briefly how you may know whether Sin hath Dominion over you Or whether by Grace you are freed from Sins Dominion By the Dominion of Sin here I understand not the actual Prevalence of some Sin for a fit but the habitual Power of Sin whereby a Man is in a state of Subjection to Sin That the Question amounts to thus much Whether a Principle of Grace or Corruption be chief Ruler and Commander in you I premise these two or three things 1. A Man cannot possibly be at the same time both under the Dominion of Sin and also under the Rule and Government of Grace A Man cannot be a Servant of Sin and a Servant of Righteousness both together None can serve two Masters so contrary It is a clear and sufficient proof we are not in a state of Grace if we be under the dominion of Sin 2. We are all naturally under the dominion of Sin This all that understand and acknowledg Mans Fall and Original Sin must acknowledg And the Scripture abounds in the proof of it 3. Therefore unless we have been changed by renewing sanctifying Grace we are still under the power and dominion of Sin These things are plain and undeniable Now First I shall discover certain false signs whereupon many without ground conclude they are not under the dominion of Sin 1. You may not be sensible of the commanding domineering Power of Sin and yet be really under the dominion of Sin As on the other hand a Man may feel the workings and stirrings of Corruption who is not under the full Power and Dominion of it Sin ruleth by way of enticing not by Force and Violence It s chief Seat and Throne is in the Will and the less Reluctancy in the Will against Sin the greater is its Power and Dominion And Insensibleness of Sin is a great sign of its Strength and Prevalence A sick
amiableness which is in God for which he is to be loved above all and in respect of which Mans nearest conjunction with him must needs be his highest felicity while a Man is a stranger to all this he cannot love God as God for himself but only for some fancied happiness and self-advantage expected from him See more of this and so the Mystery of the love of God and of our selves accurately opened in Mr. Baxters Christian Directory pag. 182. c. 3. That is a right holy love of God indeed if we love him as an holy God And it is not enough to love him as our great and gracious Benefactor but we must also love him as our Righteous and Holy Ruler and Governor A Gracious Soul feareth the Lord for his Goodness and loves him even for his Holiness but graceless ones contemn him for the former and hate him for the latter Psal 119.140 Thy Word is very pure therefore thy Servant loveth it So this is comfortable indeed if we can say the like of God himself if we love him not only for his Kindness and Benignity but also for his Holiness and Purity Flesh and blood would never teach this Corrupt nature is contrarily inclined Sinners either suppress the notion of God's Holiness and take up a most false blasphemous conceit that God is like to them and approveth well enough of them and their wayes as in Psal 50.21 Thou thoughtest that I was altogether such a one as thy self Or if they have an apprehension of his Holiness in that respect they love him not but have a great aversation from him and contrariety to him Now it is not being taken with a false Idea or representation of God which will pass for love to God This is but setting up an Idol in the heart Neither is it enough to love God as the God of Nature the Creator and Preserver of all things He from whom we have our beings and well-beings our great Benefacter who giveth us life and breath and all things who giveth us rain from Heaven and fruitful seasons filling our hearts with food and gladness c. I say it is too short to love him as our Creator and Preserver but we must love him as our Righteous and Holy Governor Sinners do not take distaste at all that is in God or at all he does but his Holiness exprest in his most Righteous and Holy Laws this is that in special which they cannot be reconciled unto So they are far from loving him as their Holy Ruler and Judg as one that cannot but be displeased at Sin which is so contrary to his Holy Nature and to his Righteous Will They are not so much taken with God in any other respect as in this respect they are displeased with him But Holiness is as essential to God as any other Attribute of his Exo. 15.11 Who is like thee glorious in Holiness So they that would deprive him of his Holiness would spoil him of a chief part of his Glory Yea if he were not Holy he should not be God That Sinners who wish in their hearts that God was not so Holy and that his Laws were not so strict or that they might be exempted from his Laws or from giving account to God they interpretatively wish that there was no God And if it was in their power it is in their hearts to dethrone and un-God him Now surely such are so far from loving God that indeed they are haters of God Rom. 1.30 And well may his soul loath them while their souls abhor him Zech. 11.8 How many alas who love not God for all that he is pleased to do for them as they dislike him upon this account that he hath imposed upon them Laws that are contrary to their Lusts such will be found in the rank of those that hate him Exod. 20.5 The love of God as our Holy Ruler is so necessary that it will nothing advantage a Man if he should dy in God's cause as a Turk may chuse to dye rather then to deny his Mahomet If one of us should chuse to sacrifice his life rather than renounce his Religion professed I say this would not avail at all while his heart was more for his lusts than for God As indeed this is not to love God to prefer any lust before him what ever else one may part with for him So 4. If we love God sincerely we love him suparlatively we love him above all Psal 73.25 Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee True love to God will not admit of any corrival with him will suffer nothing to stand in competition with him We cannot love him as God if we love any creature as much or above him For a Wife to love her Husband but as she loveth another Man this is not in a moral sense to love her Husband this is not true conjugal love So we do not love God sin cerely as God if we love any thing in the World as much Therefore certainly they that are lovers of pleasures more than lovers of God as 2 Tim. 3.4 and they that love the praise of men more than the praise of God Joh. 12.43 they that are lovers of the World and worldly things 1 Joh. 2.15 that have their hearts chiefly set on these things they are spiritual Adulterers and Adulteresses as the Apostle James calleth them Jam. 4.4 their hearts depart go a whoring from God The love of God dwelleth not in them It dwells not where it rules not where it is not predominant prevailing over carnal sinful love and subjugating natural love though they are not totally eradicated here But hereupon some sound upright hearts may be questioning the truth of their love to God not finding those strong passionate workings in their hearts towards God which they have towards some creatures towards their dear relations c. To satisfy such As we distinguished before in speaking of Godly Sorrow there is a passionate Sorrow and there is a rational Sorrow so we must distinguish of Love There is a passionate Love which may express it self more towards creatures God being a Spirit is removed further from our senses and not so near unto our passions he is not directly the object of a passionate Love But as he is manifested and shewed to the enlightned understanding as most amiable and the chiefest Good the renewed Will preferreth chuseth and adhereth to him before all other And this is a rational spiritual Love Now do we in our setled judgment esteem and prefer and in our will chuse and imbrace him before all Do we indeed prize and desire an interest in him above all things in the World Had we rather part with all Possessions Relations c. than to have no part in him Should we account our selves really miserable without him what ever else we may enjoy but happy and blest in him though we were deprived of all
of the World than we are at God's command and that habitually and ordinarily it is plain we prefer our selves and honour the Creature above God and while it is thus how can we say that we love him If we love God we shall follow him and love to walk in his ways As they said of their Idols Jer. 2.25 I have loved strangers and after them will I go Had they loved God indeed they would have been for following him and not strangers The counsel of a special friend is much regarded and surely if we love God we shall not despise his counsels Psal 119.128 I esteem all thy Precepts concerning all things to be right He approved of them all he would not have any one of God's Laws nulled and abrogated To love the Lord to walk in all his ways and to cleave to him are conjoyned Deut. 11.22 And to love the Lord and to walk ever in his ways Deut. 19.9 So the love of God will incline souls to sincere impartial and constant obedience 14. If we love God we shall desire to be more like him Eph. 5.1 Be followers of God as dear Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imitators though we cannot be like him in respect of those Attributes stiled incommunicable Our first Parents fell from God when they affected to be as Gods And in some other respect too we may not be like him We may not act for our own glory as God does This would entrench upon the glory due from us to God and cross the end of our beings Yet if we love God we shall desire to be like him so far as we may There is an assimulating vertue and power in love We are ready to imitate those we love Their example is very moving and is wont to take much with us If we love God we shall desire that we may have hearts after his heart to love that which he loves and to hate that which he hates Amicorum idem velle idem nolle We shall desire to be holy as he is holy and merciful as he is merciful and perfect as our Father in Heaven is perfect Though it is impossible for any Creature to be as holy as merciful as perfect as God is Though an equality here is not to be thought of yet a likeness and similitude a conformity to God in our measure such as we may attain to we must study and endeavour and this the love of God would put us upon But if we rather wish that God was altogether such a one as our selves if we rather desire that he would come down to us and comply with allow of our crooked Tempers and Manners than to have our souls raised up to him by the restoring of his Image and a divine Nature wrought in us it would shew indeed that we are little taken with him but rather how little cause soever there is for it we are still in love with our sinful selves 15. If we love God we shall highly account of his favours We shall not despise common benefits as coming from him but we shall most prize any special Love-token he hath given us We set a value on Mercies according as God's love appears in them When Tamar had got Judah's Signet and Bracelets she would not part with them for a Kid. One would have prized a kiss of Cyrus above the golden Cup he gave him The soul that loves God will value spiritual Mercies above temporal enjoyments The consolations of God will not be small in such a ones account His comforts will be more desired longed for or if enjoyed will more delight and refresh the soul than any worldly comforts And the more we love God the more we shall praise him for any intimations and expressions of his love We shall delight to tell others what he hath done for our souls as the Psalmist Psal 66.16 Come and hear all ye that fear God and I will declare what he hath done for my soul Psal 103.1 2 3 4. This would in part shew we love God for himself and not only for his Benefits if indeed we set the highest value and account on those Benefits wherein we might read his special love But they that would account more of the Birth-right than of the Blessing and set more store by Corn and Wine than they could do by the light of God's Countenance shew little love to God 16. If we love God we are for putting a good construction on his severest dispensations We would not take any thing unkindly from him We are not for entertaining hard thoughts of God Si mihi irascatur Deus num illi ego similiter reirasear non utique sed pavebo sed contremiseam sed veniam deprecabor Ita si me arguat not redarguetur à me sed ex me potius justificabitur Nec si me judicabit judicabo ego eum sed adorabo Bern. in Cant. Scr. 83. though he shew us hard things We shall desire to keep up good thoughts of God still but have worse thoughts of our selves When he afflicts us we shall fall out with our selves fall out more with Sin not be displeased at him We shall still follow him even though he walk contrary to us as Isa 26.8 9. When we are chastened of him we shall not censure his dealings but judge our selves We shall be ready to justify God and to condemn our selves acknowledging God to be righteous and to punish less than our iniquities deserve If we cry to God and he seem not to hear we shall not hereupon take pett but conclude with the Psalmist Psal 22.2 3. Yet thou art holy Indeed we shall be ready in our troubles to complain to him as we use in trouble to complain to our friends but we would not complain of him If we love God Afflictions will not ordinarily drive us from God but rather drive us nearer to him If he shews his displeasure it will grieve us most that we have displeased him that we have offended our good and gracious Father that we have provoked the God of Patience a God so rich in Mercy And so we shall be for humbling our selves and making our peace with him But if when we are afflicted instead of accepting of the punishment of our Iniquities and humbling our selves and seeking his face our hearts do nothing but fret against the Lord we are strange Children We have had Fathers of our flesh which corrected us and we gave them reverence and if we are not much rather in subjection to the Father of Spirits we shew not a childlike disposition And how sad is it if in our afflictions we are ready to say with him of whom we read This evil is of the Lord why should I wait on the Lord any longer How sad is it when Crosses that should crucify and deaden our hearts more to the World have this contrary effect deadning them towards God and towards holy Duties That we have less heart to serve God have less
Judgment Thus God is oft terrible in his doings towards the Children of Men Psal 66.3 5. Moses was afraid of the hot displeasure wherewith the Lord was wroth against the children of Israel Deut. 9.19 And when Vzzah was smitten David was afraid of the Lord that day 2 Sam. 6.9 If the righteous are said not to fear at such times as Job 5.21 22. we must understand with such a miserable distracting fear as is wont to possess the hearts of sinners They are not so surrounded with fear like Pashur called Magor-missabib Jer. 20.3 Their fear is not overwhelming or such as is opposite to all Faith Hope and joy in the Lord or such as puts them quite besides their duty at such times Yet they may not be stupid sensless but ought to fear with such a fear as is opposite to security as may quicken unto Duty Pro. 14.16 A wise Man feareth and departeth from evil Pro. 22.3 He foreseeth the evil and hideth himself Yea not only God's Judgments but his Works of Mercy should teach us to fear him So much is implied Jer. 5.24 As they should have said in their heart Let us now fear the Lord our God that giveth Rain both the former and the latter rain in his season he reserveth unto us the appointed weeks of the Harvest And while temporal Mercies should have this effect to engage us to fear him much more should spiritual Mercies and his Grace in Christ That there is forgiveness with him Again the Word of God teacheth his Fear As Faith comes by the Word of God which is therefore fitly called The word of Faith so a Godly fear As the Word is called by that name It is called the fear of the Lord Psal 19.9 It teacheth his fear it is a special means to work his fear in us it is the Rule to guide and order our fear of him And that is a superstitious fear a spurious fear not a true genuine fear of God which is not agreeable to his Word Isa 29.13 Therefore such as regard not the Word but count it as a strange thing are strangers to the Fear of God As it shews we fear not God as we ought if we slight and contemn his Works so if we slight and disregard his Word It is by the knowledg of God his Attributes c. as revealed in his Word and Works that Men come to fear him 2. The true Fear of God also springs from an high and holy admiration of him and from love to him Every Child of God admires loves and fears together And because he loves God he fears to displease him And his fear is from high thoughts of God not from hard thoughts of him Many have a fear of God that do not reverence him Their fear is not from any high esteem of him The wicked fear and hate His terrours make them afraid as it is Job 18.11 but they are not taken with his Excellency The Devils have such a fear They tremble at his Wrath yet are full of rage and spite against him That fear which is from hard thoughts of God looking on him as an enemy is not a right fear 2. The true Fear of God may be known by the freeness and pleasingness of it When it is not a forced thing When the will is to fear him A fear of God falleth upon some even as an heavy pressure which they would be rid of would cast off if they knew how It surprizeth takes hold of them as a Bailiff or Officer takes hold on a Debtor or Malefactor Isa 33.14 which they would shake off but cannot But they do not chuse the Fear of the Lord Prov. 1.29 whereas they that truly fear God are devoted to his Fear as we read that Psa 119.38 They desire to fear his Name As Neh. 1.11 thy Servants who desire to fear thy Name God's Servants do fear and desire more and more to fear his Name They would not banish but endeavour to cherish and increase the fear of God in their hearts That fear which is a torment which is counted a punishment which Men would expel is not of the right kind True Fear is not an oppression of spirit but rather elevates the Spirit it raiseth the Soul in admiration does not sink it in dejection As we may allude to that expression Isa 60.5 Thine heart shall fear and be inlarged The true Fear of God will enlarge the heart more towards God It will cause it to flow over The Grace of Fear does not contract but enlarge the heart Naturalists observe that the most fearful creatures have the largest hearts And the more we fear God aright the more our hearts will be enlarged towards him 3. The true Fear of God may be known by the degree and measure or intention of it When we fear God above all He is greatly to be feared 1 Chr. 16.25 Great is the Lord and greatly to be praised he also is to be feared above all Gods To be feared above all Creatures Isa 51.12 13. Who art thou that thou shouldest be afraid of a Man that shall die and of the Son of Man which shall be made as the Grass And forgettest the Lord thy Maker and hast feared continually every day because of the fury of the oppressor see again Mat. 10.28 Obediah feared the Lord greatly 1 Kin. 18.3 As Fear is part of the worship which is required in the first Commandment God is so to be feared as we are not to fear any other If we fear any other person or thing above him or like and equally to him then we set up other Gods besides him What we fear most that is our God Now how is it with us Does the fear of God rule in our hearts Does it ordinarily prevail over carnal fear when the Lord threatneth on one hand and Men threaten on the other which of these do we ordinarily most regard Are we more afraid of God's displeasure of his frowns than of the wrath of Man than of the frowns of the World when it comes to a pinch at any time that we must either suffer for sin if we chuse to sin that is to incur God's displeasure rather than suffer rather than bear Man's displeasure is not this to fear Man more than God In this case may not the Lord say of us as Isa 57.11 Of whom hast thou been afraid or feared that thou hast lied and hast not remembred me So when Children or Servants make nothing of the sin of lying to hide any fault and by this means to prevent their Parents or Masters displeasure does it not shew that they forget God that they do not fear him The true fear of God would check carnal fear Though carnal fear be not totally expelled here yet the grace of fear will keep it under I grant that a Child of God may be foiled and worsted on a suddain and for a time by carnal fear As Peter was once and again Mat. 26.69 c. Gal. 2.12
Hereby we must try the sincerity of our Love This is the love of God that we keep his Commandments 1 Joh. 5.3 So hereby we must try the genuineness of our Fear Eccl. 12.13 Fear God and keep his Commandments Psal 119.63 And 103.17 18. They that fear God are further described to be such as keep his Covenant and remember his Commandments to do them Here. Note 1. Where the Fear of God is there will be a fearing reverencing of his Commands Pro. 13.13 Who so despiseth the Word shall be destroyed but he that feareth the Commandment shall be rewarded One that feareth God dares not despise his Commands At least if he has done it as we read of David 2 Sam. 12.10 when he comes to see it he cannot but loath himself And observe the reward is promised not to the bare performance of things commanded not to meer external obedience but to that obedience which flows from a due respect to the Authority of God commanding Not to that which is meerly from fear of the threatning but to that which is out of reverence and an aweful respect to the Command it self He that feareth the Commandment shall be rewarded Many fear God's threatnings that do not reverence his Commands But such as tremble at the Word Isa 66.2 suchas have a reverent regard to the whole Word of God such as tremble at the Commandment of our God as Ezr. 10.3 they have a right Fear of God The Psalmist did not stand in that awe to Princes as to God's Word Psal 119.161 Princes have persecuted me without a cause but my heart standeth in awe of thy Word Thus those three Princes and Worthies Dan. 3.16 18. shewed that they feared God indeed when they regarded not the King's Decree being contrary to the Law of God So Daniel chap. 6.13 2. When there is a true Child-like Fear of God there is not only a reverencing of his Commands above the Commands of Men but also a delight in God's Commands As a Child-like reverence is a mixt affection a compound of both And this Note we have in the Text Blessed is the Man that feareth the Lord that delighteth greatly in his Commandments That is better pleased in doing the will of God than in doing or having his own will So Psal 119.161 162. My heart standeth in awe of thy Word But that is not all I rejoyce at thy Word as one that findeth great spoil As a dutiful Child not only fears to go cross to his Fathers command but is also glad when he can do any thing pleasing to his Father So a Child of God obeyeth from the heart and delighteth to do God's will That obedience which is from a slavish fear is forced and extorted As Saul said I forced my self and offered a burnt offering To allude to the expression some force themselves and go to God's Worship force themselves and set up prayer in their Families c. not that they have any love to such work but because otherwise their Consciences are not quiet Whereas that Obedience which is from a filial Fear is free and voluntary As the Psalmist could say Psal 119.167 168 173. My Soul hath kept thy Testimonies and I love them exceedingly For all my ways are before thee I have chosen the way of thy Precepts 3. The true Fear of God will cause an impartial respect to all God's Commands 1 Sam. 12.24 Only fear the Lord and serve him in truth with all your heart Deut. 10.12 To fear the Lord and to walk in all his wayes go to gether Pro. 14.2 He that walketh in his uprightness feareth the Lord but he that is perverse in his ways dispiseth him To walk in uprightness is a sure note that one fears the Lord. So we read of Job That Man was perfect and upright and one that feared God chap. 1.1 But to halt in our course to be set upon any crooked paths which we know to be cross and contrary to God's Commands is to despise the Lord. Num. 15.30 31. The Soul that doth ought presumptuously the same reproacheth the Lord he hath despised the Word of the Lord. The Soul that doth ought presumptuously that Sciens volens knowingly and wittingly transgresseth that sinneth with an high hand proudly wilfully resolvedly the same reproacheth the Lord he is a proud blasphemous contemner of the Lord. He hath manifestly despised the Word of the Lord. To despise any known Command of his is not to fear but to contemn the Lord. But on the other hand the Lord sayes of Abraham Gen. 22.12 Now I know that thou fearest God seeing thou hast not withheld thy Son thine only Son from me Now I know speaking after the manner of Men. Herein Abraham gave a most clear proof of his Fear of the Lord. That he was so ready at God's Command to offer up his Isaac a Sacrifice this was an evident testification that he feared God So as we would shew that we truly fear God we must be ready to obey him in whatsoever he commandeth 4. The Fear of God will produce a continued constant respect to God and his Commands That we shall walk in his Fear As Act. 9.31 Neh. 5.9 Ought ye not to walk in the Fear of our God Pro. 23.17 Be thou in the Fear of the Lord all the day Totâ die there is as much as quotidie vel omni die All the day that is continually every day Pro. 28.14 Happy is the man that feareth alway Jer. 32.39 40. I will give them one heart and one way that they may fear me for ever I will put my Fear in their hearts that they shall not depart from me Such as have the true Fear of God in their hearts will not depart from him There is a Fear that drives Souls from God But true genuine Fear will keep a Soul close to him will make it careful not to start aside from him The Fear of the Lord is a fountain of life it is not a transient passion but an abiding principal 3. Another Effect or if you will one special Act of true Fear is an holy Reverence in God's Worship Psal 5.7 In thy Fear will I Worship And there is no Worship acceptable without Reverence An inward Reverence is as the Soul of Divine Worship Some distinguish holy Fear in timorem cultûs et culpae into a Reverence in worshipping and a fear of offending How ever these may be distinguished they cannot be separated or divided Sure they have not a Fear of offending God that have not an holy Fear and reverence in his Worship They that grosly neglect God's Worship plainly shew themselves to be void of his Fear Job 15.4 Thou castest off Fear and restrainest Prayer before God Though it was falsly charged on Job this yet will hold true they that cast off Prayer c. thereby shew that they have cast off God's Fear And they are little better who are grosly negligent and without any inward Reverence in his Worship If
others God's Fear and to promote it in others As Abraham that feared God would teach his Children and his Houshold after him to keep the way of the Lord. As the Psalmist Psal 34.11 Come ye Children hearken unto me I will teach you the Fear of the Lord. As he took up his fellow Luk. 23.40 Dost not thou fear God So if we have the Fear of God we shall desire to establish and confirm others in his Fear Mal. 3.16 Then they that feared the Lord spake often one to another They thought on God's Name still and would be speaking for God and his ways even then when the mouth of Blasphemy was most open against him They would be confirming one another in the belief of God's Providence Justice Goodness Truth and Faithfulness how much soever wicked Atheists disputed and denied them Thus they that are acquainted with the true Fear of God are real Friends to it would promote it in others what they can 10. If we have the Fear of God we are for making progress in Holiness The true Fear of God as it opposeth all Sin it will be quickning unto and in every Duty and will befriend every Grace And that is right indeed when we are perfecting Holiness in the Fear of God 2 Cor. 7.1 though here it be not fully perfected So much of the Effects of God's Fear 5. True Fear may be known by the Concomitants of it by its Companions Though I shall but touch on a few of these very briefly 1. When Fear and Faith go together that 's right As we read of Noah's Faith and Fear Heb. 11.7 Psal 15.11 Ye that fear the Lord trust in the Lord. Psal 33.18 Behold the eyes of the Lord are on them that fear him upon them that hope in his Mercy And the Lord takes pleasure in such Psal 147.11 That is not a right Fear which is the Van-guard of Horrour and Despair A fear of Diffidence is no blessed thing Though it's true some degrees of this may be with true Faith and Fear That of the Psalmist Psal 101.1 I will sing of Mercy and Judgment The Chaldee Paraphrase hath thus If thou dealest mercifully with me if thou dost Judgment with me for all I will sing Praise And so some take it thus I will not presume of thy Mercy so as not to fear thy Judgment nor so fear thy Judgment as to despair of thy Mercy Which I offer but as an Allusion not as the Sense 2. When Fear and Godly Sorrow go together that 's right The true Fear of God is seated in a poor and contrite spirit Isa 66.2 Godly Fear and Godly Sorrow are undivided Companions 2 Cor. 7.11 Behold this self-same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what fear Which Text seems to make Fear the Daughter of Repentance or Godly Sorrow And like Naomi and Ruth they never part There is a phrase Isa 63.17 Why hast thou hardned our hearts from thy Fear Which implieth so much that an Heart which is hardned is no-way disposed to his Fear So Prov. 28.14 Happy is the Man that feareth alway but he that hardneth his heart shall fall into mischief Where we see he that hardneth his heart is opposed to the Man that feareth with a blessed Fear 3. When Fear and Love go together that 's right When these go hand in hand it is certainly a filial fear But no doubt that is a sinful fear which drives souls from God which is contrary to the Love of God O dread such Fear 4. How comfortable is it when Fear and Joy in the Lord go together Though I must confess all that fear God cannot find this Joy There are that fear the Lord and that yet walk in darkness Isa 50.10 But as the most High is to be feared we should rejoice in his Highness too As those good Women who came to seek Jesus departed from the Sepulchre with fear and great joy Mat. 28.8 It is an happy thing indeed when our fear of the Lord is joyned with spiritual delight in him and his service Psal 2.11 Serve the Lord with fear and rejoice with trembling So let us labour to be like those Act. 9.31 that walked in the Fear of the Lord and in the Comfort of the Holy Ghost Of Humility 1 PET. 5.5 And be clothed with Humility for God resisteth the Proud and giveth Grace to the Humble HUmility is a Christian's Livery This Clothing every Christian must put on and wear must never put off Without this our great Lord and Master will not know us will not own us for his He beholds the proud a far off Humility is as the ground-work both of Grace and Happiness Mat. 5.3 Blessed are the poor in spirit that is the humble in spirit It is the first of the Beatitudes laid as the foundation of the rest As it is from poverty and humility in spirit that we are put upon spiritual mourning It is this that causeth a spiritual hungring It is this that meekeneth and softeneth the heart towards others that makes peaceable and makes patient under Sufferings This is a preservative of holiness and purity Pride is supposed to be the special sin that cast the Angels out of Heaven That text 1 Tim. 3.6 seems to hint so much that * Fugite superbiam fratres mei quaeso mul tum fugite Initium omnis peccati Superbia quae tam velociter ipsum quoque Syderibus cunctis clarius micantem aeternâ caligine obtnebravit Luciferum I quae non modo Angelum sed Angelcrum primum in Diabolum commutavit Bern. de Adv. Dom. Serm. 1. Pride was the condemnation of the Devil the cause of his condemnation And Pride was evident in Man's first defection from God Man fell by his Pride affecting to be as God And certainly Humility is necessary to his recovery As God created the World of nothing when he createth us again he brings us to a sense of our own emptiness and nothingness Humility is both a Grace and a Vessel a receptacle of Grace God gives more Grace to the Humble It is a good expression one has Humility emptieth the heart for God to fill it Humility is a Nursekeeper of other Graces Radix omnium malorum superbia custos omnium virtutum hamilitas est When I am weak then am I strong says the Apostle And a Christian's strength lieth very much in an humble sense of his own weakness Humility is a great preservative from Temptation Such as lie low are safest most out of the way of Satan's Gun-shot But Souls that are lifted up stand as a fair mark for him Humility is the way to Glory Chilo asking Aesop what God was doing he answered That he does humble the Lofty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in Chilo l. 1. p. 47. abase them and exalt the humble He brings down high things and sets up low things Luk. 14.11 He that humbleth himself shal be exalted But
and alacrity Spiritual Joy where it comes exceeds and as we may say swalloweth up carnal worldly Joy The Joy of the Holy Ghost is far more pleasing than the Joy of Harvest 10. That is a kind of Spiritual Joy when we heartily unfeinedly rejoyce in the good of others Spiritual Joy is promoted especially by the Spiritual good of others The good found in others As when Barnabas saw the Grace of God among the Disciples at Antioch he was glad Act. 11.23 And when Paul and Barnabas had declared the Conversion of the Gentiles they caused great Joy unto all the Brethren Act. 15.3 So Titus was comforted in the Believing Corinthians and Paul rejoiced much on their account 2 Cor. 7.7 So David rejoyced to see the Peoples forwardness 1 Chron. 29.17 And now have I seen with Joy thy People which are present here to offer willingly unto thee Psal 122.1 I was glad when they said unto me Let us go into the House of the Lord. Again when the Good vouchsafed to others is matter of Joy to us Especially the Good of God's Chosen This may be spiritual Joy To rejoice and be glad with Jerusalem when she is rejoicing to be comforted with her consolations as Isa 66.10 11. when it is not from a selfish but a publick spirit this is good But they that rejoyce in iniquity or rejoyce at others Calamities they who rejoice over God's People in the day of their destruction or of their distress their Joy is so far from being right Spiritual Joy that it is devilish 11. Spiritual Joy is such as cannot be kept and maintained but in a way of holy walking and working Righteousness As it is Joy to the Just to do Judgment Pro. 21.15 So the Lord meeteth him that rejoiceth and worketh Righteousness Isa 64.5 These things have I spoken unto you says our Saviour that my Joy might remain in you and that your Joy might be full Joh. 15.11 Now what things were those see v. 7. If ye abide in me and my words abide in you And v. 10. If ye keep my Commandments ye shall abide in my Love Thus we can have no more evidence of the soundness of our Joy than we have of the sincerity of our Obedience Psal 64.10 The Righteous shall be glad in the Lord. Psal 97.11 Light is sown for the Righteous and gladness for the upright in heart Bonum vinum ex hydria purificationis hauritur as Bernard speaks alluding to that Joh. 2.6 c. Spiritual Joy is drawn out of a pure Conscience A Conscience that is peaceable but not pure is a meer cheat Never expect to have Spiritual Joy in a course of Sin Such a course as grieves the holy Spirit of God will never bring a Man to true Peace and Joy 12. Spiritual Joy quickens and enlargeth the heart in God's Service Joy dilateth and enlargeth the heart * Laetitia q. laetitia So does Spiritual Joy It enlargeth the heart in Duty It is a great furtherance in God's service Rom. 14.17 18. Spiritual Joy is as Oil to the Wheels It makes Souls like the Charoits of Aminadib How are Souls carried out for God when Spiritual Joy fills their Sails This raiseth the Soul Trouble of Spirit is dejecting Why art thou cast down O my Soul And dejected spirits drive on but heavily in Duty But Spiritual Joy elevates the Soul To serve the Lord with gladness is to be raised in his Service Spiritual Joy will make Souls more vigorous This would strengthen weak hands and confirm feeble knees The Joy of the Lord is our strength Neh. 8.10 When Daniel hears the voice of Joy and Gladness Dan. 10.19 O Man greatly beloved fear not peace be unto thee be strong yea be strong he could say When he had spoken unto me I was strengthened and then he said let my Lord speak for those hast strengthened me But there is no true comfort or pleasure to be taken in such Joy as does not further fit us for our work and duty Such Joy is but a flash 13. As was noted before of sound Hope Spiritual Joy is a special incentive to praise and thankfulness As it comes in usually in a way of Prayer So it is wont to carry out the Soul in Praises As we find these joyned Psal 9.2 I will be glad and rejoice in thee I will sing praise to thy Name O thou most High And Psal 68.3 4. Let the Righteous be glad let them rejoice before God yea let them exceedingly rejoice Then it follows Sing unto God sing Praises to his Name Nothing puts the Soul in better tune for praising God than Joy in him When a Soul is thus raised and lifted up by him it will be for extolling and lifting him up Psal 30.1 I will extoll thee O Lord for thou hast lifted me up And v. 11 12. Thou hast turned for me my mourning into dancing Thou hast put off my Sackcloth and girded me with gladness To the end that my Glory may sing praise to thee and not be silent O Lord my God I will give thanks unto thee for ever So Col. 1.11 12. Giving thanks unto the Father there followeth joyfulness Now hath your Joy this effect are you much in God's praise 14. Spiritual Joy can keep alive and keep the Heart alive in the midst of outward troubles Hab. 3.18 Loquor quod expertus novit inexpertus ignorat to borrow the expression of Bernard I speak what the experienced Christian knows though the unexperienced neither apprehends nor beleives it Spiritual Joy will hold up a Mans Head in such afflictions under which others Hearts that know nothing of it would quite sink and be overwhelmed Yea in sufferings for Christ and Righteousness sake this Joy is so far from being damped that it is ordinarily more heightened not checked this way but increased 2 Cor. 1.5 As the Sufferings of Christ abound in us so our consolation also aboundeth by Christ Though Men may strip the Faithful of their outward enjoyments yet this inward Joy no Man can take away Joh. 16.22 The Believing Hebrews took joyfully the spoiling of their goods Heb. 10.34 Manifold Trials here could not dash the Joy of those who by Faith foresaw their future glorious Triumph 1 Pet. 1.6 Wherein ye greatly rejoice though now for a season if need be ye are in heaviness through manifold temptations In this sense also the Joy of the Lord is our strength helping to bear the Cross not only patiently but chearfully As the Apostles departed from the presence of the Council rejoicing that they were counted worthy to suffer shame for the Name of Christ Act. 5.42 Spiritual Joy is an Heavenly Spark that floods of Trouble and Persecution cannot quench And while Heaven smiles on a Saint he cannot but rejoice though the World frowneth This Note may discover the Joy of many to be unsound That Joy which openeth at the smiles of the World and shuts at its frowns is not a flower of the Sun