Spiritual perfection, unfolded and enforced from 2 Cor. VII, 1 having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God / by William Bates ...

CHAP. IX. (Book 9)

Divine Hope has an eminent Causality in the Life of a Christian. The nature of Christian Hope. 'Tis the Character of a Saint. 'Tis natural, congruous, and necessary to a Saint in the present state. 'Tis distinguish'd from carnal Presump∣tion by its purifying Vertue. Fear con∣sidered in its nature and cleansing Ver∣tue. The Attributes of God, the mo∣tives of holy Fear. There is a Fear of Reverence, and of Caution. 'Tis con∣sistent with Faith, and the affections of Love, Hope, and Joy. 'Tis the foun∣tain of Fortitude.

3. DIvine Hope has an eminent Cau∣sality and Influence in the Life of a Christian. St. John speaking of the glorious likeness of the Saints to Christ in the Divine World, inferrs from it, Every Man that has this hope in him, pu∣rifies himself, even as he is pure. Three things are observable in the words.

1. The Character of a Christian, by his Hope: Every Man that has this hope in him.

2. The distinction of this Hope from its counterfeit, by its inseparable effect, Purifies himself.

3. The regulating of the effect by its Pattern; Even as he is pure.

1. Christian Hope is a firm expectation of future Happiness: 'Tis distinguish'd from Worldly Hopes, by the excellency of the Object, and the stability of its Foundation. The Object is, an eternal state of Glory and Joy, wherein we shall be conform'd to the Son of God. World∣ly Hopes are terminated on empty va∣nishing things, gilded over with the thin appearance of Good. The foundation of Divine Hope are the unchangable Truth of God, and his Almighty Power, that always seconds his Word. God cannot lye, and consequently neither de∣ceive our Faith, nor disappoint our Hopes; and he can do all things. The Apostle declares the ground of his Confidence; I know in whom I have believed; and I am perswaded, that he is able to keep that, which I have committed to him, against that day. All the Persons in the Deity are ingaged for our assurance and com∣fort. Sometimes 'tis said, That our hope* 1.1 may be in God: and, Our Lord Jesus Christ our hope: and, That we may abound in hope, through the power of the Holy Ghost. Worldly Hopes are always un∣certain in this sphere of mutability: There is so much of impotence, or de∣ceit,

in all the means used to obtain Hu∣mane Desires, that the success is doubt∣ful: Fear mixes with the Desires, and often Despair with Fear. Young Men are flush with Hopes, and of bolder Ex∣pectations than ancient Men, who from Experience of many unforeseen and ine∣vitable Difficulties, that have travers'd their Hopes, are inclin'd to Fear. But Experience incourages and fortifies the Hopes of Christians, which are attended with Patience and Joy. If we hope, we* 1.2 with▪ patience wait for it. Notwithstand∣ing the distance of time, and intervening difficulties, before the accomplishment of what we expected, no undiscernable Ac∣cidents can blast their assurance. The interval of a thousand Years did not weaken Abraham's Hope of the promi∣sed Messiah. Comfort is mix'd with the patience of Hope. The Apostle saith, That we through patience and comfort of the Scripture might have hope. The final security of the Blessedness promised, is very joyful in an afflicted Condition. This Hope is the Character by which a sincere Christian is denominated and di∣stinguish'd from Heathens, who are with∣out God, without Christ, and without hope▪ For God is the Object of it, as our sove∣raign Good; and Christ is the Means, whereby we obtain and enjoy him. This

Grace is most natural, congruous, and necessary to a Christian in the present state.

(1.) Natural. Blessed be the God and* 1.3 Father of our Lord Jesus Christ, who ac∣cording to his abundant Mercy hath begotten us to a lively hope, by the Resurrection of Christ from the dead, to an inheritance in∣corruptible, undefiled, and that fades not away, reserved in heaven for you. The supernatural Birth entitles to the super∣natural Inheritance, if Sons, then heirs; and the hope of Heaven is a consequent Affection. As in the Natural Life, the most early exercise of Reason excites de∣sires and hopes to obtain what may sup∣ply the wants of it: So in the Spiritual Life, when Faith discovers to us Coele∣stial Blessendness revealed in the Gospel, it produces earnest inclinations and hopes of partaking of it.

(2.) 'Tis very congruous to our pre∣sent state. Love in its perfection is the Grace of Heaven, where God exhibits his Brightness and Beauty, without a Veil, to the Saints: This is above our Conception and Capacity here. Fear sometimes degenerates, and has a servile aspect on Punishment, which is consi∣stent with the love of Sin. Hope of the Happiness to which we aspire, is not so elevated as Love, nor so low as Fear;

but very becoming the Breast of a Chri∣stian. We are now in a state of expe∣ctancy; in a middle state between the two Worlds. Hope is the proper Grace to be exercised here: This gives us the foretaste of the Fruits of Paradise: 'Tis of no use to those who are possess'd of Happiness, and those are incapable of it, who are Miserable without Remedy. As Shadows vanish at Mid-day, and at dark-night, so Hope ceases in Heaven, for 'tis accomplish'd in full Fruition: it never enters into Hell, for 'tis extin∣guish'd in Despair. In the Glorious Light above, the Perfection of Hope is obtain'd: the blackness of Darkness be∣low, excludes the least glimmering of Hope to refresh the Horrors of the Place.

3. 'Tis a necessary Grace in our pre∣sent State of Tryal. We are surround∣ed here with many Temptations, some Inviting and Alluring, some Forcible and Terrifying: the Pleasures of Sin, and the Terrors of the Persecuting World, to make us desert our Duty, and be un∣faithful to God and our Souls. Now Hope is our helmet and breast-plate, the principal parts of defensive Armour, to preserve us invulnerable in the heat of Battle. 'Tis the Anchor of the Soul sure and stedfast▪ that enters within the veil,

and is fix'd on the immortal Shore: though we are liable to Storms, it se∣cures us from Shipwrack. It gives Cor∣dial Spirits, and Coelestial Vigour to a Christian. The Apostle, who had seen the Glory of Heaven, and had suffer'd the Rage of the perverted World, in Combination with Satan, to Extinguish the Light of the Gospel, declares, I reckon that the sufferings of the present time, are not worthy to be compared with the glory that shall be revealed in us. The hope of the Reward was so Comforta∣ble to St. Peter, he slept securely when Condemn'd to dye next day: the bright∣ness of an Angel could not wake him, without a blow on the side. It sweetens all the sharp and bitter Accidents that befal us, and mixes reviving drops with our deepest Sorrows. We rejoyce in the hope of glory. Joy is the affection of Prosperity: Hope, of all the joyful Af∣fections is consistent with the most afflict∣ing Evils, and makes us happy here. Our Saviour pronounces, Blessed are ye when men shall revile you, and persecute you, rejoyce and be exceeding glad, for great is your reward in heaven. This chang'd the Persecutions of the Martyrs into Plea∣sures. Those who are encouraged by this blessed Hope, no Loss can make Poor, no Disease can make Sick, no

Disgrace can make Contemptible, no Misery can make Miserable. It has a Soveraign Strength to support us under all the Evils Malice can do, and Inno∣cence suffer. Now if the hope of Hea∣ven can make all the Evils of this World tractable and easie, much more will it make all its good things despicable: for we are far more capable of afflicting Impressions than of joyful. Set the Beam right, and put into one Scale all the Treasures and Honours and Delights of the present World; and in the other the lively Hope of Heaven, they are of no more value or moment in Compari∣son, than Feathers in one Scale, against Talents of Gold in another. 'Tis true Carnal Men feel not the attractive Force of the blessed Rewards above, for 'tis Spiritual and Future: but when they shall be releas'd from the narrow Con∣finement of Flesh, and shall understand things by another way than the report of the Senses, their inlightned active Spi∣rit will tear and torment them for pre∣ferring vanishing shadows before Substan∣tial and Eternal Blessedness: the Sense of it will cause extreme Sorrow for their loss of Heaven, and Indignation for others ob∣taining it. Our Saviour tells the Infidel Jews, When ye shall see Abraham, Isaac, and Jacob in the Kingdom of God, and your

selves thrust out, there shall be weeping and gnashing of teeth.

In short, Hope is of excellent use to encourage our faint, languishing Affecti∣ons when we are assaulted with Evils, and to compose and order the impetuous Passions, when they are strongly excited by the Temptations of what is pleasant to the Fleshly Lusts.

2. Divine Hope is distinguish'd from Carnal Presumption, by its inseparable Effect, our Purifying. Hope is an ex∣citing Principle that draws forth all the Active Powers, for the obtaining a de∣sir'd Good. 'Tis the inward Spring of fervent Desires, and reviving Joys, and consequently of Zealous Endeavours. We are begotten to a lively hope; 'tis a sub∣stantial vigorous Grace: I press forward for the high price of our Calling, saith the Apo∣stle. Vain and Groundless Hopes, are inspirations of Wind, loose and ineffe∣ctive. The principal effect of Christi∣an Hope is specified, he purifies himself: I shall but glance upon this, having largely discours'd of it already. He purifies himself by the assistance of the Holy Spirit, from whom the Spiritual Life and all the Operations of it proceed. The extent of this Purifying is comprehen∣sive of the outward and inward Man, from sinful Inclinations and vitious Acts,

from Carnality and Hypocrisie. The continuance of this purifying must be, till we are cleansed from every spot, and become glorious in holiness. We are con∣tracting defilements every day, and need the constant influence of Divine Grace, to preserve and restore our Purity. Our Saviour tells Peter, He that is washed, needeth not save to wash his feet, but is clean every whit, and ye are clean, but not all. 'Tis an allusion to the Custom in the Eastern Countrys, where they Tra∣vell'd in Sandals, and had their Feet soil'd with the Dust or Sand, that re∣quir'd washing upon their coming into a House. In the Renovation of a Sinner, all the Faculties are purified though not perfectly, and 'tis requisite he should daily cleanse himself from the Reliques of Sin.

The Regular Hope of Heaven has a cleansing Efficacy, from the quality of the Object, the Enjoyment of the Holy God. Now whoever has a prospect of a desireable Good in future Expectation, will endeavour if possible to have present Possession: and consequently, he that hopes to be intirely like to Christ in Heaven, will strive to be as like him as he is capable in this Life. If we did expect a Paradise of Sensual Pleasures, we might without Contradiction, by

an impure Indulgence gratifie our Car∣nal Appetites: but the State of future Blessedness is signified by the Apostle, that God shall be all in all. The Commu∣nication of God to the blessed, may in some degree be conceiv'd by those Titles that are attributed to him, indistinctly to the Persons: He is stil'd Love and Light. Love signifies his communica∣tive Goodness, the inclination of his Nature and Will to make his people happy, and his complacency in their Happiness. He will give grace and glory, he will rejoyce over them with singing. Now God being an Infinite Good, and of In∣finite Goodness, we are sure his Will and Power are correspondent in making them happy. God is stil'd Light, which implies his most clear and perfect Know∣ledge, for Light discovers all things. His unspotted Holiness: for Light can never be stain'd or sullied by shining on a Dunghil. His Sovereign Joy: for Light, joyn'd with Vital Heat, inspires univer∣sal Nature with Joy. In Heaven, God inlightens the Understandings of the Saints with the knowledge of his Glo∣rious Nature, of his Wise Counsels that are now seal'd in his Eternal Mind, and of his admirable Works, wherein the clear impressions of his Perfections ap∣pear. He draws his Image upon them

in all the Coelestial Colours, that give final Perfection to it. And from hence results that Joy, that is unspeakable and glorious, and is eternally exuberant in high and solemn praises of God. Bles∣sed are those who are in thy House, they are always praising thee. Now can an unholy Soul delight in these Emanations of the divine Presence, and the exercise of the Saints above? Can those who feed with∣out fear, and revel without restraint of their brutish Lusts, Taste how good the Lord is?

Suppose the Soveraignty of God should dispense with Obedience to his Law, and by an Act of Power an un-renewed Person were translated to Heaven, can the place make him happy? You may as reasonably imagine that a Swine, whose inseparable quality is to love wal∣lowing in the Mire, can delight in a clean Room, adorn'd with beautiful Pictures. If the Tongue be depraved with a foul humour, and the Disease is the Taster, the most relishing Food is insipid: till the Palate be cleansed and recover its true Temper, it cannot judge aright. 'Tis equally impossible that an unholy Creature can enjoy Communion with the Holy God. Till we are pu∣rified in our Minds and Affections, the Divine Presence cannot be Heaven to us.

The Truth is, Carnal Men do not love and desire the Heaven reveal'd in the Gospel, but fear the Hell threaten'd, be∣cause Fire and Brimstone are Terrible to Sense.

2. The hope of Heaven purifies us from the Condition of the Promises that are clear and explicit, in requiring Ho∣liness in all that shall possess it. Blessed are the pure in heart, they shall see God: follow holiness, without which no man can see God. The Promise is infallible to those who are qualified, and the Exclu∣sion is peremptory and universal of those who are unprepar'd. These are not Conditions prescrib'd by Ministers of a preciser strain, but by the Saviour of the World, who with great Solemnity de∣clares, Verily, verily, I say unto you, un∣less a man be born again, he cannot see the kingdom of God. The Soveraign dispenser of his own Favours may by his un-ac∣countable Will appoint what terms he pleases in bestowing them, to which 'tis our Duty to Consent with humble Thank∣fulness: but the Vital Qualifications re∣quir'd in order to our admission into the Glory of Heaven, are not a meer arbitrary Constitution, but founded in the unchangable Nature of God. If there were any defect and irregularity in the Architecture of the visible World,

in the Frame and order of its Parts, it were less dishonourable than if there were no Connexion between a Holy Life and Blessedness: for the first would only reflect upon his Wisdom and Power, but the other would asperse his Holiness and Justice, the most Divine Perfections of the Deity.

3. Christian Hope purifies, by the fre∣quent and serious thoughts of the heaven∣ly Glory. The Object of Hope fills the Mind and Memory, and gives Order and Vigor to our Endeavours. If Riches or Honour be the Object of our Expecta∣tion, the Soul will entertain it self with the pleasant thoughts of them, and con∣triving how to obtain them. Love and Hope are fix'd upon the same Objects, and have the same Efficacy: they trans∣port the Soul to their distant Objects, and transform them into their likeness. The Object is Spiritual and Divine, and the frequent Contemplation of it has a warm Influence into the Affections, pu∣rifies and raises them from the Earth. When our Thoughts are often Conver∣sant upon the State of future Glory, we feel its attractive force more strongly working in us: as in a Chase, if there be a cold Scent, 'tis but coldly pursued; but when the Game is in view, 'tis eagerly prosecuted. When Heaven is

seldom thought of, our desires and en∣deavours are cool'd towards it; but when 'tis in the view of our Under∣standings, and near us, our inclinations and endeavours are more fervent and zealous. The Apostle saith, Our Conver∣sation is in Heaven, from whence we look for the Lord Jesus.

4. The hope of Heaven purifies us, from a Principle of Thankfulness to God, who is Donor of it. St. John breaks into an extasie of wonder, Behold what manner of Love the Father hath bestowed upon us, that we should be call'd the Sons of God! The Angels, those comprehensive Spirits, are astonish'd, that worthless Rebels should be taken into a Relation so high and near to God, who deserve∣to be irrevocably banish'd from his King∣dom. The Apostle observes the various degrees of this Happiness: Now we are the Sons of God, but it does not appear what we shall be: Now we are adopted, but the heigth of our Felicity, when we shall be crown'd, is a secret; but we are assured, we shall be like the Son of God, the glorious Original of all Perfection. Now the confirm'd Hope of this tran∣scendent Happiness, inflames a Believer with sincere and supream Love to God, that will make us zealous to please him,

by entire Obedience to his Precepts, and a likeness to his Nature.

3. The Purity of a Christian consists in a conformity to Christ. The Son of God incarnate is both the Author of our Holiness, and the Pattern of it. As the Sun is the first Fountain of Light, and a Christal Globe fill'd with Light, may be a secondary Fountain, transmitting the Beams unto us: So the Deity is the original cause of all created Holiness; but 'tis transmitted through the Media∣tor. In his Life on Earth there was a Globe of Precepts, a perfect Model of Holiness. All the active and suffering Graces appear'd in their exaltation in his practice.

Our Relation to him inferrs our like∣ness: For whom he did foreknow, he did predestinate to be conformed to the image of his Son, that he might be the first-born among many Brethren. The Image in Ne∣buchadnezzar's Dream, had the Head of fine Gold, the Breast and the Arms of Silver, the Belly and Thighs of Brass, the Legs of Iron, the Feet part of Iron, part of Clay: But Christ united to his Church are not such an irregular composition: As the Head is holy, so are all the vital Members.

From hence we are inform'd how to judge of our Hopes, whether they are

saving, and will attend us to the Gates of Heaven. If they purifie us, they will certainly be accomplish'd in Heavenly Blessedness: If we be like our Saviour in Grace, we shall be like him in Glory: But carnal and loose Hopes will issue in disappointment.

Our Saviour tells us, that every visible Christian, in a spiritual sense, is a buil∣der, and raises a fabrick of Hope, that may appear fair to the Eye; but there is a time of tryal a coming, that will dis∣cover how firm it is. 'Tis our Wisdom to descend to the foundation of our Hope, that we may understand whether it be a Rock that cannot be shaken, or the quick Sand that cannot bear the weight of it. Those who hear the Words of Christ, and do them, build upon a Foun∣dation more stable than the Centre; the perfect Veracity of God is engaged in his Promises: But those who hear with∣out doing, build upon the sinking Sand. Carnal Men will pretend they hope for Salvation, only for the infinite Mercies of God, and Merits of Christ: 'Tis true, these are Eternal Foundations; but to secure a Building, the Superstructure must be strongly fasten'd to the Founda∣tion, or it cannot resist a Storm. If we are not united to Christ by the sanctify∣ing Spirit, and a purifying Faith, our

Hopes will deceive us. When Sin has dominion, which is certainly discovered by the habitual course of Mens Lives, when there is a remanent affection to it in Mens Hearts, which is known by their reflections upon past Sins with plea∣sure, and the prospect of future Sins with desire, their Hope is like a Spider's web, that can bear no stress. Hope is subor∣dinate to Faith, and Faith is regulated by the Promise. Some believe without Hope; they are convinc'd of the reality of the Future State, of the Eternal Judg∣ment, and the consequents of it, but are careless and desperate in their wick∣edness: Others hope to be well hereafter without belief of the Gospel. Indeed, there is none can bear up under despair∣ing Thoughts, when they are raging in the Breast. He that is absolutely and with consideration hopeless, falls upon his own Sword. The Tempter deals with Sinners according to their conditi∣ons: If they are swimming in Prosperity, he stupifies Conscience, and induces them to be secure; if they are sinking in deep Distress, he is so skilful in all the arts of aggravation, that he plunges them into Despair: And both Temptations are fa∣tal; but the most perish by fallacious hopes. 'Tis strange, that the greatest number of Professors are more unwil∣ling

to suspect the goodness and safety of their condition, than to mistake and be deceived for ever. But they are so strongly allur'd by worldly Objects, that though in their Lives there are the visi∣ble marks exclusive of Salvation, they are unconcerned. They are satisfi'd with carnal vain hopes; which are the seed of all Evils committed, and the spring of all Evils suffered. Hope that should in∣courage Holiness emboldens Wickedness, and that should lead Men to Heaven, precipitates them into Hell.

How great will their fall be from a conceited Heaven into a real Hell. Hope, of all the Passions, is the most calm and quiet; but when utterly disappointed in a matter of high concernment, 'tis most turbulent; for the consequent Passions, Despair, Impatience, Sorrow, Rage, are the cruel tormentors of the Minds of Men. Now what will become of the hope of the Hypocrite, when God shall take away his Soul? He may feed and cherish it while he lives, but in the fatal moment, when he dyes, his blazing presumption will expire, not to be reviv'd for ever.

But the Righteous has hope in his death: The sanctified Spirit inspires and pre∣serves Life in it, till 'tis consummate in that Blessedness that exceeds all our De∣sires, and excludes all our Fears for ever.

2. The Hope of Glory should be a constant and commanding motive to pu∣rifie our selves. Hope is the great spring of actions in this World; it enters into all our designs, and mixes with all our endeavours. The Husbandman ploughs in all the Frosts and Snows to which he is exposed, in hope of a fruitful Harvest. The Mariner sails through dangerous Seas, often inrag'd with Storms and Tempests, and among Rocks and Sands, for a hopeful Venture. How much more should the Hope of Heaven make us active and ardent in seeking for it; con∣sidering we have infinitely greater secu∣rity of obtaining it, the Word of God, and the Object is above all comparison with the things of this World. Here the wisest and most diligent are uncer∣tain to obtain their Ends, the trifles which they earnestly expect, and are certain after a while to lose them: But if we in the first place seek the Kingdom of God, we shall certainly obtain it, and 'tis unforfeitable for ever. I will con∣clude with the efficacy of this Argument declar'd by the Apostle, The Grace of God that bringeth Salvation has appeared unto all Men, teaching us, that denying Ungodliness and worldly Lusts, we should live godly, righteously and soberly in this present World, looking for that blessed hope,

the glorious appearance of the great God, and our Saviour Jesus Christ. This will keep us stedfast and unmoveable, always abounding in the work of the Lord.

4. The Fear of God is a Grace of ex∣cellent efficacy to perfect Holiness in us: 'Tis the Apostle's direction, perfecting Holiness in the fear of God. The Divine Wisdom has annex'd Rewards and Pu∣nishments to strengthen the authority of the Law, to work upon Hope and Fear, which are the secret springs of Humane Actions; and for the Honour of his Goodness and Justice that are principally exercised in his Moral Government. That Hope may be a powerful motive to do our Duty, and Fear a strong bridle to restrain from Sin, the reward must exceed all the temptations of Profit, or Pleasure, or Honour, that can accrue by transgressing the Law, and the penalty of all the Evils that may be inflicted for obedience to it. From hence it is, that divine Hope and godly Fear have such a commanding conquering power in the Hearts of true Believers, and are so ope∣rative in their Lives, that they will not neglect their Duty to avoid the greatest Evil, nor commit a Sin to obtain the greatest Good.

The Grace of Fear I have discours'd of in another place, and shall be the

shorter in the account of its nature, and cleansing Vertue here. Fear introduces serious Religion, preserves and improves it: 'Tis the Principle of Conversion to God, and knocks at the door of the Soul, that Divine Love may have admission into it: It arises from the conviction of Guilt, and the apprehension of Judg∣ment that follows. When Paul discour∣sed of Righteousness, and Temperance, and Judgment to come, Felix trembled: The Prisoner, with the assistance of Consci∣ence, made the Judge tremble. This Fear has more torment than reverence. According to the greatness and nearness of an Evil, and the apprehensions of it, the stronger is the Fear. In the turning of Sinners, the impressions of it are dif∣ferent: Stronger degrees are requisite to rouse the obdurate, and to make them fly from the Wrath to come. The Jay∣lor surprised with Terrors, cryes out, Sirs, what shall I do to be saved? 'Tis said, The Lord open'd the heart of Lydia, as with an oyl'd Key; but an Earthquake was necessary to open the Jaylors. Till there is felt something more tormenting than carnal sweets are pleasing, Men will not mortifie their Lusts. One will not suffer a part of his Body to be cut off, unless an incureable Gangrene threatens speedy Death▪ The World is present and

sensible, and continually diverts men from the consideration of their Souls, un∣less Eternal things are by a strong appli∣cation impress'd on their Minds. Till urged by the Terrors of Everlasting Death, they will reject the offers of E∣verlasting Life. While Carnal Men are in Prosperity, they hate Instruction to prevent Sin, and despise Reproof to correct Sin, they slight the fearful report of Thunder, and do no more tremble at the Torments of Hell, threaten'd in the Word of God, than at Squibs and Crac∣kers, the sport of Boys. But in sharp Afflictions, and the approaches of Death, when Conscience draws near to God's Tribunal, it becomes bold, and resumes the Government, and calls them to an account for all their Rebellions, and forces them to Confess what they would fain Conceal, their fears of Eternal Judg∣ment.

2. Holy Fear preserves and increases Religion. This may be consider'd as it includes Reverence of God, with Cir∣cumspection and Caution. The Fear of Reverence is an inseparable Affection and Character of a Saint: Hear the prayers of thy servants who desire to fear thy name. The desires include the sincerity of this Grace, in opposition to Hypocrisie and pretences, for they are the unfeigned

Issues of the Soul: and the freeness of the Affection in opposition to Violence and Constraint. The Name of God im∣plies his Excellent Attributes, the pro∣per Motives of Holy Fear. His Maje∣sty is ador'd by the Angels in their hum∣ble posture before his high Throne. His* 1.4 Purity, wherein God does so excel, and we are so defective, excites the most aw∣ful respects of him. Who would not fear thee, for thou art holy? Holy and reverend is his name. His Goodness to a Holy ingenuous Soul is a motive of fear: they shall fear the Lord and his goodness. If Fear declines and slumbers, there is present danger of losing the purest sweet∣ness of Love and Joy that proceed from intercourse and Communion with God. His Omniscience, and the recompences of his Justice and Power keeps the Soul Cautious, lest we should offend him. What Stupidity, what fury, to provoke so dreadful an Adversary, who can dis∣patch a Sinner to the Grave and Hell in a Moment? Some object, that 'tis un∣suitable to the gracious dispensation of the Gospel, for the Children of God to reflect upon his Terrible Attributes▪ But are they wiser than God, who uses this Discipline as Medicinal, either to prevent▪ Sin, or to correct them into their Duty: Are they more Evangelical than

our Saviour, who counsell'd his Disci∣ples, I say unto you my friends, be not afraid of them that can kill the body, and after that, have no more that they can do? But I will forewarn you whom you shall fear, fear him which after he hath kill'd, hath power to cast into hell, I say unto you fear him. Are they more Spiritual than St. Paul, who from the Consideration of our being accountable for all things done in the Body, before the inlightned Tri∣bunal of Christ, infers, Knowing there∣fore the terror of the Lord, we perswade men. This Influenc'd him to a zealous discharge of his Duty.

It may seem very difficult to reconcile the exercise of holy Fear, with Faith, and the Sanctified Affections of Love, Hope, and Joy. But it will appear they are very consistent.

1. Fear is the product of Faith: and assurance of God's Favour is preserved by the Fear of his Displeasure. Fear is not contrary to Faith, but to Presump∣tion: Be not high-minded, but fear. A jealousie of our selves, lest we should provoke God, is joyn'd with a more en∣tire and pure Trust in his Grace and Mercy.

2. The Love and Fear of God, have a mutual Causality on each other. The Love of God excites Thoughts of his

continual Presence and Perfections, that cause an awful esteem of him, by which Love is maintain'd. Desires proceed from Love, and 'tis express'd in the fore∣cited place, thy Servants who desire to fear thy Name. The fear of the Lord is their Treasure, not their Torment, for their fear to Offend him, is from their pure Love to Please him. Indeed servile Fear, that is meerly from the consideration of his Anger and Power, is consistent with the Love of Sin, and inconsistent with the Love of God: 'tis a judicial and violent impression on Conscience, that Carnal Men would sain deface, that they might freely enjoy their desir'd Objects, and 'tis by Fits, for God sometimes thunders in the Conscience as well as in the Air. But filial Fear is the Habitual Constitution of a Saint, he is voluntary and active to pre∣serve it in continual Exercise.

3. The Fear of God, and Hope, are joyn'd in Scripture, and in the Hearts of Believers. The Lord delights in those that fear him, and hope in his mercy. Fear and Hope contemper each other: Fear with∣out Hope is slavish, and Hope without Fear is secure. As the growth of things in Nature, Flowers and Fruits, is from the heat of the Days, and the cold moi∣sture of the Nights, so growth in Grace is by the warm encouragements of Hope,

and the chilling influence of Fear. A regular Hope in the Promises, is joyn'd with an humble Fear and Subjection to his Commands.

4. Holy Fear is mixed with Joy. Serve the Lord with fear, and rejoyce with trem∣bling. Carnal Joy, and Carnal Fear and Sorrow, are contrary Extremes that pro∣ceed from contrary Causes. A prospe∣rous State in this World, and the Satis∣faction of the Sensual Desires, is the root from whence carnal Joy springs, and is nourisht: and the being deprived of Temporal good things, disabled by Sick∣ness to enjoy them, or the prospect of some imminent▪ Disaster, are the cause of Fear and Guilt. But the exercise of Spiritual Joy and Holy Fear are consistent at the same time: for the serious reflecti∣on on the Divine Attributes, excite both those Affections. We read that when Mary Magdalen, with the other Mary, came to the Sepulchre of Christ, at the bright appearance of an Angel that de∣clar'd his Resurrection, they went away with fear and great joy. Sinful Affections are opposite to Grace, but Gracious Af∣fections are inseparable. The fear of offending God is a preservative of our Joy in him: as a Hedge of Thorns is a Fence to a Garden of Roses. In the Kingdom of Love and Joy, the Re∣verent

Fear of God is in its Exalta∣tion.

2. There is a Fear of Caution, that is always joyn'd with the other, and ex∣cites us to walk circumspectly and exact∣ly, that we may be always approved and accepted of God. The fear of the Lord is clean, effectively. This will pre∣vent secret Sins, which are only known to God. Thou shalt not curse the deaf, nor lay a stumbling-block before the blind, but fear the Lord. Fear is an Internal Guar∣dian, that keeps the Heart pure, of which God is the inspector and judge. It will not suffer us to Sin freely in Thought, nor foully in Act. When Fear draws the Lines of our Duty, our Steps will be Regular. Fear keeps us close to God, by the perswasion of his All-seeing Eye, and is oppos'd to the forgetfulness of God, the cause of all the Errors of our Lives. Holy Fear will make us to per∣form our Duty in those degrees that are commanded, to please God. 'Tis the Principle of Perseverance: thus God assures his People, I will put my fear in their hearts, and they shall never depart from me. The Causes of back-sliding are Allurements and Terrors: pleasant Temptations sometimes so strongly in∣sinuate into the Affections, that Love calls in Fear to its Assistance to repel

them; for strong Fear and Delight are inconsistent. If Terrors are objected to drive us from our Duty, the greater Fear will over-rule the less; the Fear of God will expel the fearfulness of Man: For the most flaming Anger of Men is more tolerable, than a spark of his Displea∣sure.

From hence 'tis evident, that the Fear of God is the Fountain of hero∣ick Courage, and fortifies the Spirit, that the threatenings of Men cannot sup∣plant our constancy. If our residence were perpetual in this World, it were a point of Wisdom to secure the Favour of Men; but since we must shortly dye, as surely as we live, 'tis extreme folly, by compliance and low respects to Men, to lose our interest in God, and provoke him, with whom we must be either in his favourable and felicitating presence, or in his terrible presence for ever. The Rage of Man cannot reach beyond the Grave, but the Wrath of God extends to Eternity. 'Tis a fearful thing to fall into the hands of the living God, who lives for ever, and can punish for ever.

Let us therefore be exhorted to pass the time of our sojourning in fear. Temp∣tations are frequent, and we are frail, and are never safe without circumspecti∣on. The Fear of God is the beginning of

Wisdom; the principal part of it. Wis∣dom is not imployed about trivial things, but affairs of moment. Now what is there of such consequence in the World, as the directing the Soul to Eternal Bles∣sedness? How to escape the most immi∣nent and destructive Evil, and to obtain the most desirable Good.

Indeed the Passion of Fear, when ex∣orbitant and overwhelming, causes a wretched neglect of the means of Salva∣tion. If a Ship springs a leak, and the Waters pour faster into it, than the Ma∣riners can pump it out, and they see no∣thing but the Sea ready to swallow them up, their Hearts and Hands faint, and they give over all labour. If Men are desperate, they will be disobedient: But we can never raise our Fears of God too high, if we retain a firm belief of his Mercy that rejoices over Judgment. This will not infringe our Liberty, but in∣large it; for 'tis the most ignominious slavery to be under the dominion of Sin, and the just apprehensions of its terrible Consequences.

The Fear of God ingages him to be our Friend, and rescues us from all the perplexities to which we are lyable in this open slate. Many Sins are commit∣ted for the fear of the Anger of Men, and presumption of the Mercy of God;

but 'tis often found that a Religious Constancy gains more Friends than Car∣nal Obsequiousness. When a Man's ways please the Lord, he will make his enemies to be at peace with him.

Especially in all acts of Worship, this Grace should be in its highest exercise. 'Tis the Apostle's direction, Let us draw near with reverence and godly fear, for our God is a consuming fire. We must so∣lemnly consider the Greatness of God, who dwells in Light inaccessible, and is a consuming Fire to all that disparage him by slight and careless Addresses. Shall not his Excellency make us afraid? In Prayer let us draw near to his Throne in the deepest sense of our meanness and unworthiness; and tremble at the hear∣ing of his Word. This dispositin will make us acceptable in his Eyes. The Lord saith, The Heaven is my throne, and the Earth is my footstool; to him will I look, who is poor and of a contrite spirit, and trembles at my word.

And in times of Temptation, when pleasing Lusts are imperious and violent, then 'tis necessary to controul them by the fearful remembrance, that for all these things God will bring us to Judgment. This will clear the Mind from the eclipses and clouds of the Carnal Passions, and

keep the Senses under the dominion of the superiour and surer Faculties.

Blessed is the Man that fears always, that is continually vigilant in secret and society; who considers that God's Eyes are always upon him, in order to Judg∣ment, and whose Eyes are always upon God, in order to Acceptance.

Notes

• * 1.1

  1 Pet. 1. 21.
• * 1.2

  Rom. 5.
• * 1.3

  1 Pet. 1. 〈◊〉〈◊〉, 4.
• * 1.4

  Isa. 6.