A practical commentary, upon the two first chapters of the first epistle general of St. Peter. By the most reverend Dr. Robert Leighton, some-time arch-bishop of Glasgow. Published after his death, at the request of his friends

Verse 17.

And if ye call on the Father, who without respect of persons judgeth according to every mans work, pass the time of your sojurning here in Fear.

THe tentations that meet a Christian in the world to turn him aside from the straight way of obedience and holiness, are either such as present the hope of some apparent good, to draw him from that way; or the fear of some evil to drive and affright him from it: And therefore the word of God is much in strengthning the Christian mind against these two, and it doth it mainly by possessing it, both with hopes, and fears of a higher nature, that do by far weigh down the other.

The frequentest assaults of tentation are upon these two passions of the mind, therefore they are mainly to be fortified and defended by a hope and fear opposit to those that do assault us, and suffici∣ently strong to resist and repel them.

These two therefore our Apostle here exhorts. 1. The hope of that glory that the Gospel propounds,

and so outbids all the proffers of the World, both in the greatness, and the certainty of its promises. 2. The fear of God, the greatest and justest judge, only worthy to be fear'd and reverenc'd; the high∣est anger and enmity of all the world being less then nothing in comparison of his smallest displeasure. There is here.

1. This fear. 2. The reason enforcing it. 3. The The term or continuance of it.

In fear.] But how suites this with the high dis∣course that went before of perfect assured hope? of faith and Love; and Joy, yea, Joy unspeakable, and glorious, arising out of these: How are all those excellencies fallen as it were into a dungeon? when fear is mention'd after them, doth not the Apostle St. Iohn say that true love casteth out fear, and is it not more clearly opposi••e to perfect or assured hope and to faith and joy?

If ye understand it aright, this is such a fear as doth not prejudge, but preserve those other graces and the comfort and joy that arises from them. And they all agree so well with it, that they are naturally helps each to other.

It were superfluous to insist on the defining this passion of fear, and the manifold distinctions of it, either with Philosophers or Divines. The fear here recommended is out of question, a holy self suspicion and fear of offending God, which may not only consist with assured hope of salvation, and with faith, and love, and spiritual joy, but is their inseparable companion as all Divine Graces are linkt together, as they said of their three graces, and as they dwell together they grow or decrease toge∣ther.

The more a Christian believes, and loves, and rejoyces in the love of God, the more unwil∣ling sure to displease him, and if in danger the more afraid of it; and on the other side this fear being the true principle of a wary and holy Conversa∣tion, flying sin, and the occasions and tentations of sin, and resisting them when they set on, is as a watch or guard, that keeps out the Enemies, and distur∣bers of the soul, and so preserves its inward peace, keeps the assurance of faith and hope unmolested, and that joy which they cause, and the intercourse and societies of love betwixt the soul and her belov∣ed uninterrupted; all which are then most in dan∣ger when this fear abates, and falls to slumbring; for then readily some notable sin or other breaks in, puts all into disorder; and for a time makes those graces and the comfort of them to present feeling, as much to seek, as if they were not there at all.

No wonder then if the Apostle having stirr'd up his Christian Brethren, whatsoever be their estate in the World, to seek to be rich in those Jewels of faith, and hope, and love, and spiritual joy, and then considering that they travel amongst a world of Thieves and Robbers (no wonder I say) that he addes this, advises them to give those their jewels in custody, under God, to this trusty and watchful grace of godly fear; and having earnestly exhorted them to holiness, he is very fitly particular in this fear, which makes up so great a part of that holiness, that its often in Scripture nam'd for it all.

Solomon calls it the beginning, or the top of wis∣dom; the word signifies both, and it is both. The

beginning of it is the beginning of wisdom, and the progress and increase of it, is the increase of wisdom That hardy rashness that many account valour is the companion of ignorance, and of all rashness boldness to sin, is the most witless and foolish. There is in 〈◊〉〈◊〉 as in all fear an apprehension of an evil, where∣of we are in danger. The evil is sin, and the displea∣sure of God and punishing following upon sin. The Godly Man judgeth wisely as the truth is, that sin is the greatest of evils and the cause of all other evils, 'tis a transgression of the just Law of God, and so a pro∣vocation of his just anger, and the cause of those punishments temporal and spiritual and Eternal which he inflicts. And then considering how migh∣ty he is to punish, both the power and reach of his hand, that it is both most heavy and unavoidable. All these things may and should concurre to the working of this fear.

There is (no doubt) a great difference betwixt those two kinds of fear that are usually differenc'd by the name of servile and filial fear, but certainly the most genuine fear of the Sons of God, that call him father, doth not exclude the consideration of his justice, and of the punishment of sin that his justice inflicts; we see here 'tis us'd as the great motive of this fear, that he judgeth every Man ac∣cording to his workes. And David in that Psalm wherein he so much breaths forth those other sweet affections of love, and hope, and delight in God, and in his Word, yet expresseth this fear even of the justice of God. My flesh trembleth for fear of thee, and I am afraid of thy Iudgements. Psal. 119.120. The flesh is to be enaw'd with divine judge∣ments,

though the higher and surer part of the soul is strongly and freely ty'd with the cords of Love, temporal corrections indeed▪ they fear not so much in themselves, as that Impression of wrath that may be upon them for their sins. Psal. 6.1 &c. That is the main matter of their fear, because their happi∣ness is in his Love and the light of his countenance, tha••'•• their life, they regard not how the world look•••• upon them, care not who frown so he smile 〈…〉〈…〉 and because no other enemy nor evil in 〈…〉〈…〉 can prejudge them in this but their own sin, 〈◊〉〈◊〉 it is that they fear most.

As the evil is great, so the Christian hath great reason to fear in regard of his danger of it, consider∣ing the multitude, and strength, and craft of his enemies, and his own weakness and unskilfulness to resist them, and his sad experience in being often foyled, reacheth him that it is thus; he cannot be ignorant of it, he finds how often his own resolves and purposes de••eive him. Certainly a godly Man is sometimes driven to wonder at his own frailty and unconstancy, what strange differences will be, be∣twixt him and himselfe, how high and how de∣lightful at some times are his thoughts of God, and the glory of the life to come, and yet how easily at another time, base tentations will bemire him, or at the least molest and vex him, and this keeps him in a continual fear, and that fear in continual vigi∣lancy and circumspectness. When he looks up to God and considers the truth of his Promises, and the sufficiency of his grace and protection, and the Al∣mighty strength of his Redeemer, these things fill his soul with confidence and assurence: But when

he turnes his eye downward again upon himself, and finds so much remaining corruption within, and so many tentations and dangers and adversaries without, this forces him not onely to fear but to despair of himself; and it should doe so, that his trust in God may be the purer and more entire: That confidence in God will not make him secure and presumptuous in himself, nor that fear of himself make him diffident of God. This fear is not opposite to faith but high-mindedness and presumption is, Rom. 11.20. To a naturall mind it would seem an odd kind of reason∣ing that of the Apostle Phil. 2.12.13. 'Tis God that worketh in you to will and to do of his good pleasure. Therefore (would he think) you may save a labour you may sit still, and not work, or if you work you may work fearlesly, being so sure of his help, but the Apostle is of another mind, his inference is therefore Work out your own salvation and work it with fear and trembling.

But he that hath assurance of Salvation why should he fear, if there is truth in his assurance nothing can disappoint him, not sin it self; 'tis true, but it is no less true, that if he do not fear to sin, there is no truth in his assurance: 'tis not the assurance of faith, but the mispersuasion of a secure and profane mind. 2. Suppose it so; that the sins of a godly Man cannot be such as to cut him short of that salvation whereof he is assur'd, yet they may be such as for a time will deprive him of that assurance, and not onely remove the comfort he hath in that, but let in horrours, and anguish of conscience in its stead; though a Believer is freed from hell (and we may overstrain this assurance in our doctrine, beyond what the soberest

and devoutest Men in the world can ever find in them∣selves, though they will not trouble themselves to contest and dispute with them that say they have it) so that his soul cannot come there, yet some sins may bring as it were a piece of hell into his soul for a time, and this is reason enough for any Christian in his right wits to be affraid of sin. No man would will∣ingly hazard himself upon a fall that may break his leg, or some other bone, though he could be made sure, both that he should not break his neck, or that his life were not at all in danger, and that he should be perfectly cur'd; yet the pain, and trouble of such a hurt would scarre him, and make him warry and fearfull when he walks in danger. The broken bones that David complains of after his fall, may work fear and warriness in these that hear him, though they were ascertain'd of a like recovery.

This fear is not cowardise, it doth not debase, but Elevates the mind, for it drownes all lower fears, and begets true fortitude, and courage to encounter all dangers, for a good Conscience, and the obeying of God. The Righteous is bold as a Lyon, he dares doe any thing, but offend God; and to dare that is the greatest folly, and baseness, and weakness in the world. From this fear have sprung all the generous Resolutions, and patient sufferings of the Saints, and Martyrs of God, because they durst not sin against him; therefore they durst be imprison'd, and impo∣verish'd, and tortur'd, and dye for him. Thus the Prophet I say sets carnall, and godly fear as opposite, and the one expelling the other. Isa. 8.12.13. And our Saviour, Luke 12.4. Fear not them that kill the body: But fear him which after he hath kill'd

hath power to cast into hell▪ yea, I say unto you, fear him. fear not, but fear, and therefore fear, that you may not fear. This fear is like the trembling that hath been observed in some great Courages before their battels, Moses was bold, and fearless in dealing with a proud and wicked King, but when God ap∣peared he said, sayes the Apostle, I exceedingly fear, and quake. Heb. 12.21.

The Reason that we have here to perswade this Fear, is twofold. 1. Their Relation to God. 2. Their Relation to the world.

First. To God as their Father, as their Judge, because you do call him father, and profess your selves his Children, begotten again by him (for this looks back to that) it becomes you as obedient Child∣ren to stand in awe, and fear to offend him your father, and a father so full of Goodness, and tender love, but as he is the best father, so consider, that he is withall, the greatest, and justest judge, Iudges according to every mans work.

God allwayes sees, and discerns Men, and all their work, and judgeth, that is, accounteth of them as they are, and sometimes in this life declares, this his judgement of them to their own Consciences, and in some to the view of others, in visible punshments, and rewards: but the most solemn judgement of all is reserv'd to that Great day which he hath appoint∣ed Wherein he will judge the world in righteousness by his son Iesus. Act. 17, 32.

There is here, The Soveraignty of this judge, the universality of his Judgement, and the Equity of it. all must answer at his great Court, he is supreme Judge of the world, he made it, and hath therefore

unquestionable right to Judge it, he judgeth every∣man; and 'tis a most righteous Judgement, which hath these two in it. First, an exact and perfect knowledge of all Mens works. 2. impartiall judge∣ment of them so known. This Second is express'd negatively, by removing the crooked Rule which mans judgement often follows, 'its without Consi∣deration of those personall differences that men eye so much. And the first is according to the work it self. Iob. 34.19. He accepteh not the person of princes, nor regardeth the rich more than the poor, and the reason is added, therefore they are all the work of his hands. He made all the persons, and he makes all those differences himself as it pleaseth him, there∣fore he doth not admire them as we do, no, nor at all regard them: we find very great odds betwixt stately palaces, and poor Cottages, betwixt a Princes Robes, and a Beggars Cloak; but to God, they are all one, all these petty differences vanish in Com∣parison of his own greatness, Men are great, and small compar'd one with another, but they all together amount to just nothing in respect of him: We find high mountains and low valleys on this Earth, but compar'd with the vast compass of the heavens 'tis all but as a point, and hath no sensible greatness at all.

Nor regards he any other differences to byasse his Judgement, from the works of men, to their persons. You profess the true Religion, and call him Father; but if you live devoid of his fear, and be disobedient Children, he will not spare you because of that Re∣lation, but rather punish you the more severely, because you pretended to be his Children, and yet

obeyed him not, therefore you shall find him your Judge and an impartiall Judge of your works. Remem∣ber therefore that your father is this Judge, and fear to offend him: But then indeed a Believer may look back to the other for comfort, that abuses it not to a sinfull security. He resolves thus willingly, I will not sin, because my father is this just Judge; but for my frailties I will hope for mercy, because the Judge is my father.

Their works, comprehends all actions, and words; yea, thoughts, and each work intirely taken outside and inside together, for he sees all alike and judgeth according to all together, he looks on the wheels, and paces within, as well as on the handle without, and therefore ought we to fear the least crookedness of our intentions in the best works; for if we entertain any such, and study not singleness of heart this will cast all, though we pray, and hear the word, and preach it, and live outwardly unblameably. And in that great Judgement, all secret things shall be ma∣nifest; as they are alwayes open to the eye of this Judge, so he shall then open them before Men, and Angels: therefore let the Remembrance, and fre∣quent Consideration of this all-seeing Judge, and of that great Judgement wean our hearts, and beget in us this fear. 2 Cor. 5.10.11. If you would have confidence in that day, and not fear it when it comes, fear it now, so as to avoid sin, for they that now tremble at it, shall then, when it comes, lift up their faces with joy, and they that will not fear it now, shall then be overwhelm'd with fears, and terrour, they shall have such a burden of fear then, as that they shall account the hills and mountains lighter than it.

Pass the time of your Sojourning here in Fear, In this I conceive is Implied another persuasive of this fear. You are Sojurners, and Strangers, as here the word signifies, and a warry circumspect carriage be∣comes strangers, because they are most expos'd to wrongs and hard accidents: You are encompassed with enemies and snares, how can you be secure in the midst of them? this is not your rest, watchfull fear becomes this your sojurning. Perfect peace, and security is reserved for you at home, and that's the last term of this fear, it continues all the time of this sojurning life, dyes not before us, we and it shall expire together.

Blessed is he that feareth alwayes says Salomon, in secret, and in society, in his own house, and in Gods, we must hear the word with fear, and preach it with fear, affraid to miscarry in our Intentions, and Man∣ners. Serve the Lord with fear: yea, in times of inward comfort, and joy; yet, rejoyce with trembl∣ing. Psa. 2.11. Not onely when he feels most his own weakness, but when he finds himself strongest: None so high advanc'd in Grace here below, as to be out of need of this Grace; but when their sojourning shall be done, and they are come home to their fa∣thers house above, then no more fearing. No entry for dangers, there and therefore no fear: A holy Reverence of the Majesty of God they shall indeed have then most of all, as the Angels still have, be∣cause they shall see him most clearly, and the more he is known, the more Revernc'd: but this Fear that relates to danger shall then vanish: For there, there is neither sin, nor sorrow for sin, nor tentation to sin, no more Conflicts; but after a full, and

finall victory an Eternall peace an Everlasting Triumph. Not onely fear; but faith and hope do im∣ply some Imperfection not consistent with that blessed Estate, and therefore all of them having obtained their End, shall end; Faith in sight, and Hope in posse∣ssion, and fear in perfect safety, and Everlasting Love and delight shall fill the whole soul in the vision of God.