springs, and is nourished: and being deprived of temporal good things, being disabled by sickness to enjoy them, or the prospect of some imminent disaster, are causes of fear and guilt. But the exercise of spiritual joy and holy fear is consistent at the same time for serious reflection on the Divine attributes, excites both those affections. We read that when Mary Magdalene, with the other Mary, came to the sepulchre of Christ, at the bright appearance of an angel who declared his resurrection, they departed with fear and great joy.' Sinful affections are opposite to grace, but gracious affections 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 reverent fear of God is in its exaltation.

2. There is a fear of caution, that is always joined with the other, and excites us to walk circumspectly and exactly, that we may be always approved and accepted of God. The fear of the Lord is clean,' effectively. This will prevent 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 guardian, 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 persuasion of his allseeing eye, and is opposed to the forgetfulness of God, the cause of all the errors of our lives. Holy fear will make us to perform our duty in those degrees that are commanded, to please God. It is the principle of perseverance: thus God assures his

people, I will put my fear in their hearts, and they shall not depart from me.' The causes of backsliding are allurements and terrors: pleasant temptations sometimes so strongly insinuate into the affections, that love calls 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 overrule 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 displeasure.

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Hence it is evident, that the fear of God is the fountain of heroic courage; and fortifies the spirit so that the threatenings of men cannot supplant 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 die, as surely as we live, it is extreme folly, by compliance and low respect to men, to lose our interest in God, and provoke him with whom we must be for ever, either in his favourable and felicitating presence, or in his terrible presence. The rage of man cannot reach beyond the grave, but the wrath of God extends to eternity. It is 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 here in fear.' Temptations are frequent; and we are frail, and never safe without circumspection. The fear of the Lord is the beginning of wisdom;' the principal part of it. Wisdom is not employed about trivial things, but affairs of moment. Now what is there of such consequence in the word, as directing the soul to eternal blessedness? To escape the most imminent and

destructive evil, and to obtain the most desirable good?

Indeed the passion of fear, when exorbitant and overwhelming, causes a wretched neglect of the means of salvation. If a ship spring a leak, and the waters pour faster into it than the mariners can pump it out, and they see nothing 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 enlarge it; for it is the most ignominious slavery to be under the dominion of sin, and the just apprehension of its terrible consequences.

The fear of God engages him to be our friend, and rescues us from all the perplexities to which we are liable in this exposed state. Many sins are committed from fear of the anger of men, and presumption on the mercy of God; but a religious constancy often gains more friends than carnal obsequiousness. When a man's ways please the Lord, he will make even his enemies to be at peace with him.'

Especially in all acts of worship, this grace should be in its highest exercise. It is the apostle's direction, 'Let us serve God with reverence and godly fear, for even our God is a consuming fire.' We must solemnly 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

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tremble at the hearing of his word. This disposition 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.'

In times of temptation, when pleasing lusts are imperious and violent, then it is 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 superior and surer faculties.

'Blessed is the man that feareth always,' who is continually vigilant in secret and society; who considers that God's eyes are always upon him, in order to judgment; and whose eyes are always upon God, in order to acceptance.

CHAPTER X.

I AM now come to the third general head, the motives to enforce the duty of striving after pure and perfect holiness; the promises specified in the antecedent chapter, that the Lord Almighty will receive us, and we shall be his sons and daughters; that he will dwell in us, his living temples, and walk in us.' This divine relation, and the communion consequent upon it, should keep the state of perfection always in our design and view, and inspire us with unchangeable resolutions to endeavour the obtaining of it. I shall consider the dignity and happiness of this relation.

1. The dignity. Secular nobility, transfused from the veins of progenitors into the veins of their progeny, derives its lustre from flesh and blood; and the glory of the flesh is like the flower of the grass, so despicably mean and fading. A family that is distinguished by an illustrious lineage, if not qualified with internal virtuous dispositions 1 becoming their extraction, is of no value, except in the vain fancies of men. But the relation to God

as our Father, confers an honour substantial and durable, in comparison whereof all the magnificent titles in this world are but shadows, and smoke, and dreams. We are in a state of union with the incarnate Son of God, and in that respect dignified above the angels; for their Lord is our brother. We are made partakers of the life and likeness of God, and heirs of his kingdom. This dignity is truly divine, and of more value than sovereignty over the principalities and powers of darkness. Our Saviour speaks to his disciples, ' In this rejoice not, that the spirits are subject to you; but rejoice that your names are written in heaven.

2. The happiness of this relation will appear in the privileges that are consequent, and which comprehend all blessings.

(1.) The title of a son has annexed to it the promise of the pardon of sin. This is declared by God himself, I will spare them as a father spares his son that serves him.' There are spots in the best of God's children. It is equally impossible that there should be absolutely pure virtues in the state of grace, as unmixed elements in the state of nature. But our frailties, lamented and striven against, move rather his compassion than severe displeaEven sins of a heinous nature and presump

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