THirdly, As for those kind of affections, which should be wrought in us, more especially from the apprehension of the Divine Power; these are reverence, fear, humility, a submissive and filial awe, which is so suitable to the notion of Omnipotence, and so necessary a consequence from it, as not to be separated.
By this reverence, I mean, such an humble, aweful, and ingenuous regard towards the Divine nature, proceeding from a due esteem and love of him, whereby we are rendred unwilling to do any thing which may argue contempt of him, or which may provoke and offend him. ‘Tis a duty which we owe to such as are in a superior relation, and is in the fifth Commandment enjoined under the name of Honour; which in the notion of it doth imply a mixture of Love and Fear, and in the object of it doth suppose Goodness and Power. That power which is hurtful to men, and devoid of goodness, may raise in their minds a dread and terror, but not a reverence and an honour. And therefore all such doctrines as ascribe unto God what is harsh, and rigorous, and unworthy of his infinite goodness, instead of this filial, do beget a servile fear in men. This is the meaning of that citation in St. Austin, where he mentions it as Varro’s judgment, Deum a religioso vereri, a superstitioso timeri. The passion of fear and dread belongs to superstitious persons, but the virtue of reverence to those that are religious. And that of Seneca, Deos nemo sanus1 timet, furor enim est metuere salutaria, nec quisquam amat quos timet. No man in his right mind will fear God in this sense; ‘tis no less than madness to have frightful apprehensions of that which is most benign and beneficial; nor can true love consist with this kind of fear.
But as for this reverence, or filial fear, it is so essential to a state of Religion, that not only the Scripture, but the heathen Moralists likewise do describe Religion it self by this very name of fearing God. And men who are pious and devout, are by the Gentiles styled […] and and […], men of reverence and fear.
Now though every one of the Divine perfections may justly challenge this affection as due to it, particularly his infinite wisdom and goodness, yet doth it more particularly belong to his power. I shall speak briefly of each of these.
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For his infinite knowledg and wisdom, which are things that have been always counted venerable. He knows all our infirmities and most secret faults, and therefore ought to be feared upon that account. ‘Tis a notable saying in Cicero to this purpose; Quis non timeat omnia providentem & cogitantem, & animadvertentem, & omnia ad se pertinere putantem, curiosum & plenum negotii Deum. Who would not fear that God who sees and takes notice of all things, so curious and full of business, as to have a particular concern for every action and person in the world. And in another place he makes this notion of the Deity, and the fear consequent thereupon, to be the chief basis of Government, the first foundation of that civil policy whereby men are gathered together and preserved in regular societies. Sit persuasum2 civibus, Deos, qualis quisque sit, quid in se admittat, quâ mente, quâ pietate religiones colat, intueri; piorumque & impiorum habere rationem. This is one of the first principles, which men who would associate under government, ought to be convinced of, that God takes particular notice, what kind of person every one is, with what mind and devotion he applies himself to the duties of Religion, and will deal with men according as they are pious or impious. From whence will follow, such a fear of offending him by any dishonest action, as must make men capable of living under government.
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His goodness, holiness, kindness, and mercy, do afford another reason why he ought to be feared; though these are the most immediate objects of our love and joy, yet will they likewise afford ground for our reverence. We read in one Text, of fearing the Lord and his goodness; which (Hosea 3. 5) is, when men have such a sense of his goodness, as thereby to be affected with an holy awe and fear of offending him. And elsewhere ‘tis said, There is forgiveness (Psal. 130. 4) with him, that he ought to be feared. The meaning of which place may be this, We stand in continual need of pardon and remission, being utterly undone without it; and God only doth give this, and therefore upon this account we ought to reverence and fear him.
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This duty doth more especially refer to that Attribute of his power, together with the effects of it, in the judgments which he executes in the world. Now nothing is more natural to men, than to fear such as have power over them, and are able to help or to hurt them. The Civil Magistrate is to be feared and reverenced upon this account, because he bears the sword, and is a revenger:3 Much more the supreme Governour of the world. Men can but kill the body, and after that must dye themselves; but God lives for ever, and can punish for ever; he can cast both body and soul into hell: And therefore we have very great (Mat. 10. 18) reason to fear him. ‘Tis mentioned in Scripture, as one of those Attributes and Titles whereby the Divine nature is described, The fear of Israel, He that ought (Psa. 76. 11) to be feared. And that by those who need not to fear others, the Princes and Potentates of the world. Those very persons, whom others are most afraid of, ought themselves to stand in fear of him; for he cuts off the spirits of Princes, and4 is terrible to the Kings of the earth, as it follows in that place.
The great prejudice which ignorant men have against this affection of fear, is, that it is a check and restraint to a man in his liberty, and consequently brings disquiet to his mind; which is so far from truth, that on the contrary it may be manifested, that one of the greatest priviledges belonging to a state of Religion, doth arise from this true fear of God, as being that which must set us at liberty from all other tormentful fears. That which hath the greatest influence upon the troubles and discontents of men in the world, whereby their conditions are rendred uncomfortable, is their inordinate fear, those misgiving thoughts and surmises, whereby they are apt to multiply their own dangers, and create needless troubles to themselves. And whatever a mans outward condition may be, as to the security and flourishing of it, yet whilst such fears are in his mind, His soul doth not dwell at ease, as the phrase is; whereas, (Psa. 25. 13) he that fears the Lord, his soul shall dwell at ease, i. e. such an one need not be afraid of any thing else. Discat timere, qui non vult timere; discat ad tempus esse solicitus qui vult esse semper securus, saith St. Austin; He that would not fear other things, let him learn to fear God; let him be cautious and solicitous for a time, that would be everlastingly secure. And in another place, Homo time Deum & minantem mundum ridebis; O man, learn to fear God, and thou wilt despise the threatnings of the world. And again, Exhorresce quod minatur Omnipotens, ama quod promittit Omnipotens, & vilescet mundus sive promittens sive terrens; He that hath a true fear of what the Omnipotent God doth threaten, and a love to what he promises, to such an one the world whether smiling or frowning will seem contemptible. The heaven, and earth, and men, are all but his instruments, and cannot do any thing otherwise than as they are permitted or acted by him. Though they should seem to be angry with us, yet he can restrain their wrath, and when he pleaseth can reconcile them to us. But if he himself be offended, none of these things will be able to afford us any comfort or relief. ‘Tis above all other things the most fearful to fall into the hands of the living God. That’s a notable speech to this purpose, which I find cited out of Plutarch; They that look upon God as the chief rewarder of Good and Evil, and fear him accordingly, are thereby freed from other perplexing fears. Such persons, minùs animo conturbantur, quam qui indulgent vitiis audentque scelera, have more inward peace than others who indulge themselves in their vices, and dare commit any wickedness.
And as on the one side, the more men have of this fear towards God, the less they have of other fears: So the less they have of this, the more subject are they to other fears. Amongst the many judgments denounced against the want of this fear of God, the Scripture particularly mentions a fearful mind, If thou wilt not fear that glorious and fearful name, the (Deut. 28. 58) Lord thy God, the Lord will make thy plagues wonderful, &c. And this is reckoned as one of them, The Lord shall give thee5 a trembling heart. And if we consult experience, there are none more obnoxious in this kind, than prophane Atheistical persons, who by their vile doctrines and practices, endeavour to harden themselves and others against this fear of God. None so cowardly and timorous as these, none so easily frightened with the least appearance of danger. The Satyrist of old observed it of them: Hi sunt qui trepidant, & ad omnia fulgura pallent.
None are so fearful, as those that pretend not to fear God at all. And ‘tis but justice, that those who will not reverence him as sons, should be overwhelmed with dread and astonishment towards him as slaves. And this consideration ought to be no small inducement to men, to labour after this disposition. As Abimelech said to the men of Sichem, Judg (Judg. 9. 2) I pray you, whether it be better for you, that threescore and ten persons reign over you, or that one reign over you. So in this case, consider whether it be better for you, to be distracted by the great variety of worldly cares and fears, which as so many Tyrants, will domineer over you, and keep you in perpetual slavery, or to submit your selves to this one fear, the fear of God, which is perfect peace and liberty.
To all which may be added, That it is by this fear that we are to give unto God the glory of his Power and Justice. ‘Tis this that must make us pliable to his will, and effectually remove all such obstacles as may hinder us from submitting to him; subdue our reluctancies, and make us bow down before him. Upon which account this expression of fearing God is frequently used in Scripture for the whole business of Worship and Religion; because where this fear is well fixed in the heart, all other parts of holiness and righteousness will naturally follow.
It hath a more peculiar influence to stir up in us watchfulness and caution, and like a wary friend is apt to suggest to us the safest counsel and advice. ‘Tis the vigilant keeper of all virtues, that which must fortifie us in our temptations, and restore us in our lapses.
He that will but seriously ponder upon what the meer light of nature dictates, concerning the Omnipotence of him who is the great Creator and Governour of the world, his infinite holiness and justice, and that wise Providence which extends to every particular person and action, whereby he takes notice of them, and will be sure to reward or punish them, according as they are good or evil: Such an one, must needs have his heart affected with a great awe and dread towards the Divine nature.
The very Heathens were wont upon this account, to paint their Jupiter with a thunderbolt in his hand; to strike an awe into men, from daring to offend him who stands always ready armed with vengeance against such as provoke him.
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