Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 482

 

READER,

If at any time there be held forth by the preacher the freeness and fullness of the Gospel, together with the readiness of the Lord of Peace to receive those that have any desire to it, presently it is the spirit of the world to cry out, Sure this man disdains the law, slights the law, and counts that of none effect. All because there is not, together with the Gospel, mingled the doctrine of the law, which is not a right dispensing of the Word according to truth and knowledge. Again, if there be the terror, horror, and severity of the law discovered to a people by the servants of Jesus Christ, though they do not speak of it to the end, people should trust it by relying on it as it is a covenant of works; but rather that they should be driven further from that covenant, even to embrace the tenders and privileges of the second, yet, poor souls, because they are unacquainted with the natures of these two covenants, or either of them, therefore, "they say," "Here is nothing but the preaching of the law, thundering of the law"; when, alas, if these two be not held forth—to wit, the Covenant of Works and the Covenant of Grace, together with the nature of the one and the nature of the other—souls will never be able either to know what they are by nature or what they lie under. Also, neither can they understand what grace is, nor how to come from under the law to meet God in and through that other most glorious covenant, through which and only through which, God can communicate of Himself grace, glory, yea, even all the good things of another world.

I, having considered these things, together with others, have made bold to present yet once more to thy view, my friend, something of the mind of God, to the end, if it is but blessed to thee, thou mayest be benefited thereby; for verily these things are not such as are ordinary and of small concernment but do absolutely concern thee to know, and that experimentally too, if ever thou do partake of the glory of God through Jesus Christ, and so escape the terror and insupportable vengeance that will otherwise come upon thee through His justice, because of thy living and dying in thy transgressions against the Law of God. And therefore, while thou livest here below, it is thy duty, if thou wish thyself happy for the time to come, to give up thyself to the studying of these two covenants treated of in the ensuing discourse; and so to study them until thou, through grace, do not only get the notion of the one and of the other in thy head, but until thou do feel the very power, life, and glory of the one and of the other: for take this for granted, he that is dark as touching the scope, intent, and nature of the law, is also dark as to the scope, nature, and glory of the Gospel; and also he that hath but a notion of the one, will barely have any more than a notion of the other.

And the reason is this: because so long as people are ignorant of the nature of the law, and of their being under it—that is, under the curse and condemning power of it, because of their sin against it—so long they will be careless, and negligent as to the inquiring after the true knowledge of the Gospel. Before the commandment came—that is, in its spirituality—Paul was alive—that is, he thought himself safe, which is clear (Rom 7:9,10 compared with Phil 3:5-11, etc.). But when that came, and was indeed discovered unto him by the Spirit of the Lord. Paul dies (Rom 7) to all his former life (Phil 3), and that man who before could content himself to live, though ignorant of the Gospel, cries out now, "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord" (verse 8). Therefore, I say, so long they will be ignorant of the nature of the Gospel, and how glorious a thing it is to be found within the bounds of it; for we use to say, that man that knoweth not himself to be sick, that man will not look out for himself a physician; and this Christ knew full well when He saith, "The whole have no need of the physician, but the sick";1 that is, none will in truth desire the physician unless they know they be sick. That man also that hath got but a notion of the law—a notion, that is, the knowledge of it in the head, to discourse and talk of it—if he hath not felt the power of it, and that effectually too, it is to be feared will at best be but a notionist in the Gospel; he will not have the experimental knowledge of the same in his heart; nay, he will not seek nor heartily desire after it; and all because, as I said before, he hath not experience of the wounding, cutting, killing nature of the other.

I say, therefore, if thou wouldst know the authority and power of the Gospel, labor first to know the power and authority of the law, for I am verily persuaded that the want of this one thing—namely, the knowledge of the law, is one cause why so many are ignorant of the other. That man that doth know the law doth not know in deed and in truth that he is a sinner; and that man that doth not know he is a sinner, doth not know savingly that there is a Saviour.

Again, that man that doth not know the nature of the law, that man doth not know the nature of sin; and that man that knoweth not the nature of sin, will not regard to know the nature of a Saviour; this is proved (John 8:31-36). These people were professors and yet did not know the truth—the Gospel; and the reason was because they did not know themselves, and so not the law. I would not make the mistake, Christian reader; I do not say that the law of itself will lead any soul to Jesus Christ, but the soul being killed by the law, through the operation of its severity seizing on the soul. Man, if he is enlightened by the Spirit of Christ to see where a remedy is to be had, will not, through grace, be contented without real and saving knowledge through His faith.

If thou wouldst, then, wash thy face clean, first take a glass and see where it is dirty; that is, if thou wouldst indeed have thy sins washed away by the blood of Christ, labor first to see them in the glass of the law, and do not be afraid to see thy besmeared condition, but look on every spot thou hast; for he that looks on the foulness of his face by the halves, will wash by the halves; even so, he that looks on his sins by the halves, he will seek for Christ by the halves. Reckon thyself, therefore, I say, the biggest sinner in the world, and be persuaded that there is none worse than thyself; then let the guilt of it seize on thy heart, then also go in that case and condition to Jesus Christ, and plunge thyself into His merits and the virtue of His blood. After that, thou shalt speak of the things of the law and of the Gospel experimentally, and the very language of the children of God shall feelingly drop from thy lips, and not till then (James 1).

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 481

 

A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE TWO COVENANTS; AND LIKEWISE, WHO THEY ARE, AND WHAT THEIR CONDITIONS ARE, THAT BE UNDER EITHER OF THESE TWO COVENANTS:

Several questions touching the law and grace are answered, making the book very easy to read and easily understood by those who are the sons of wisdom, the children of the second covenant.

"For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God" (Heb 7:19).

"Therefore, we conclude that a man is justified by faith without the deeds of the law" (Rom 3:28).

"To him [therefore] that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Rom 4:5).

It is easier to understand those peculiar trials that called forth the mighty energies of Bunyan's mind if we are acquainted with the times he lived. The trammels of statecraft and priestcraft had been suddenly removed from religion, and men were left to form their own opinions on rites and ceremonies. In this state of abrupt liberty, some wild enthusiasts ran into singular errors, and Bunyan's first work on "Gospel Truths" was published to correct them. Then followed that alarm to thoughtless souls—"A Few Sighs from Hell"; and, in 1659, as a further declaration of the most essential truths of revelation, this work on the two covenants was sent forth to chastise error and comfort the saints of God. It was published many times during the author's life, and since then, to a late period, huge impressions have been circulated. Upon a subject of such vast importance—upon which hangs all our eternal interests—all our indescribable joys or sorrows in a future and never-ending state—the requirements of our Creator—and His gracious provision of pardoning mercy, upon our failing to keep His Law—these are subjects of intense interest. How important is it that all our research into these solemn realities should be guided simply by the revealed will of God! That was the fountain at which Bunyan drank in all his knowledge. With simplicity and the most earnest desire to promote the glory of God in the salvation of sinners, he here gives the result of his patient, prayerful, painful investigation. The humble dependence upon Divine mercy, which the author felt, is very striking. He was sensible about his desire for education; he had "no vain, whimsical, scholar-like terms"—no philosophy from Plato or Aristotle. He felt his weakness in human teaching but proved that "when he was weak, then was he strong." He claimed an interest in the fervent prayers of his fellow saints—"My heart is vile, the devil lieth at the watch, trust myself I dare not; if God does not help me, my heart will deceive me." This was the proper spirit to enter upon so solemn a subject, and the aid he sought was vouchsafed to him and appears throughout this vital work. His first object is to define what is the Law, a strict obedience to which is exacted upon all mankind. It was given to Adam and later developed upon Mount Sinai. It commands implicit, universal, perfect obedience upon pain of eternal ruin. He shows us that man, under the influence of that law, and while a stranger to the Law of Grace, may repent and reform his conduct, become a member of a Christian church, be a virgin waiting for his Lord, "but not step even upon the lowest round of the ladder that reacheth to heaven." While man is a stranger to the new birth, "his destiny is the lion's den; yea, worse than that, to be thrown into Hell to the very devils."Bunyan, as well as all of his works, is awfully severe upon those who say, "Let us sin that grace may abound," perverting the consolatory doctrine of Divine grace to their souls' destruction. "What! Because Christ is a Saviour, wilt thou be a sinner! Because His grace abounds; therefore, thou wilt abound in sin! O wicked wretch! Rake Hell all over, and indeed.

I think thy fellow will scarce be found. If Christ does not serve their turn, but they must have their sins too, take them, Devil; if Heaven does not satisfy them, take them, Hell; devour them, burn them, Hell!" "Tell the hogs of this world what a hog-sty is prepared for them; even such a one as a God hath prepared to put the devil and his angels into."

To the distressed, sin-beaten Christian, this book abounds with consolation and instructions on how to overcome the devices of Satan, who will plant the Ten Commandments, like ten great guns, to destroy thy hopes. "Learn to outshoot the devil in his bow and cut off his head with his sword. Doth Satan tell thee thou pray but faintly and with cold devotions? Answer him, I am glad you told me. I will trust the more to Christ's prayers and groan, sigh, and cry more earnestly at the Throne of Grace." To readers driven to the verge of despair by a fear of having committed the unpardonable sin, here is strong consolation and a very explicit scriptural definition of that awful crime. The need for space prevents me from adding more than my earnest desire: reading this treatise may be productive of solid peace and comfort.—ED.

Works of John Bunyan: A TREATISE OF THE FEAR OF GOD. 480

 

A word to hypocrites.

Hypocrites, my last word is to you; the hypocrite would appear to be that in men's eyes that is nothing of in God's—thou hypocrite, that would be esteemed to love and that fears God, but does not; I have this to say to thee, thy condition is damnable, because thou art a hypocrite, and seek to deceive both God and man with guises, vizards, masks, shows, pretenses, and thy formal, carnal, feigned subjection to the outside of statutes, laws, and commandments; but within thou art full of rottenness and all excess.

Hypocrite, thou mayest by thy cunning shifts be veiled and hid from men, but thou art naked before the eyes of God, and he knoweth that his fear is not in thy heart (Luke 16:15).

Hypocrite, be admonished that there is no obedience accepted by God, where the heart is destitute of this grace of fear. Keeping the commandments is but one part of the duty of man, and Paul did that, even while he was a hypocrite (Phil 3). To "fear God and keep his commandments, this is the whole duty of man" (Eccl 12:13). This—fear God—the hypocrite, as a hypocrite, cannot do, and therefore, as such, cannot escape the damnation of hell.

Hypocrite, thou must fear God first, even before thou dost offer to meddle with the commandments, that is, as to their keeping. Indeed, thou shouldest read therein, that thou mayest learn to fear the Lord, yet "fear God" goes before the command to keep his commandments. And if thou dost not fear God first, thou transgresses, instead of holding of the commandments.

Hypocrite, this word, FEAR GOD, is that which the hypocrite entirely forgets, although it is that which sanctifies the whole duty of man. For this is that, and nothing without it, that can make a man sincere in his obedience; the hypocrite looks for applause abroad and forgets that he is condemned at home, and both these he does because he wants the fear of God.

Hypocrite, be admonished that none of the privileges that are spoken of in the former part of the book belongs to thee because thou art a hypocrite; and if thou hope, thy hope shall be cut off, and if thou lean upon thy house, both thou and it shall fall into hell-fire. Triumph then, thy triumph is but for awhile. Joy then, but the hypocrite's joy is only for a moment (Job 8:13,15, 20:4-6).

Perhaps thou wilt not let go now, what, as a hypocrite, thou hast got; but "what is the hope of the hypocrite, when God taketh away his soul?" (Job 27:8). Hypocrite, thou shouldest have chosen the fear of God, as thou hast chosen a profession without it, but thou hast cast off fear because thou art a hypocrite; and because thou art such, thou shalt have the same measure that thou mete; God will cast thee off because thou art a hypocrite. God hath prepared a fear for thee because thou didst not choose the fear of God, and that fear shall come upon thee like desolation, and like an armed man, and shall swallow thee up, thou and all that thou art (Prov 1:27).

Hypocrite, read this text and tremble—"The sinners in Zion are afraid, fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?" (Isa 33:13,14).

Hypocrite, thou art not under the fatherly protection of God because thou art a hypocrite and wants fear in thine heart. The eyes of the Lord are upon them, and they fear him to deliver them. But the fearless man or hypocrite is left to the snares and wiles of the devil, to be caught therein and overcome because he is destitute of the fear of God.

Hypocrite, thou art like to have no other reward of God for thy labor than that which the goats shall have; the hypocrite shall not stand in God's sight because he is a hypocrite. The gain of thy religion thou spend as thou get it. Thou wilt not have one farthing overplus at death and judgment.

Hypocrite, God hath not entrusted thee with the least dram of his saving grace, nor will he, because thou art a hypocrite: and as for what thou hast, thou hast stolen it, even every man of you from his neighbor; still pilfering out of their profession, even as Judas did out of the bag. Thou comes like a thief into thy profession; like a thief, thou shalt go out of the same. Jesus Christ hath not counted you faithful to commit to any of his jewels to keep because thou fear him not. He hath given his "banner to them that fear him, that it may be displayed because of the truth" (Psa 60:4).

Hypocrite, thou art not faithful to God nor man, nor thine own soul because thou art a hypocrite! How should the Lord put any trust in thee? Why should the saints look for any good from thee? Should God give thee his Word, thou wilt sell it. Should men commit their souls to thee, thou wilt destroy them by making merchandise of them for thy own hypocritical designs. Yea, if the sun waxes hot, thou wilt throw all away and not endure the heat because thou art a hypocrite!

Works of John Bunyan: A TREATISE OF THE FEAR OF GOD. 479

 

Quest. But you may say, How shall I know that I fear God?

Answ. If I say that desires, faithful, sincere desires to fear him, is fear itself. I should not say amiss (Neh 1:11). For although a desire to be, or do so and so, makes not a man to be in temporal or natural things what he desires to be—for a sick, or poor, or imprisoned man may desire to be well, to be rich, or to be at liberty, and yet be as they are, sick, poor, or in prison—yet in spirituals, a man's desire to be good, to believe, to love, to hope, and fear God, doth flow from the nature of grace itself.

I said before that in temporal, a man could not properly be said to be what he was not; yet a man, even in natural or temporals, shows his love to that thing that he desires, whether it be health, riches, or liberty; and in spirituals, desires of, from love to this or that grace of God, sincere desires of it flow from the root of the grace itself—"Thy servants who desire to fear thy name." Nehemiah bore himself before God upon this, "that he desired to fear his name." And hence again it is said concerning desires, true desires, "The desire of man is his kindness" (Prov 19:22). For a man shows his heart, his love, his affections, and his delights, in his desires; and since the grace of the fear of God is a grace so pleasant in the sight of God, and of so sanctifying a nature in the soul where it is, a genuine sincere desire to be blessed with that grace must need flow from some being of this grace in the soul already.

True desires are lower than higher acts of grace, but God will not overlook desires—"But now they desire a better country, that is, a heavenly; wherefore God is not ashamed to be called their God; for he hath prepared for them a city." Mark, they desire a country, and they shall have a city. At this low place, to wit, sincere desires, God will meet the soul and tell him that he has accepted his desires, that his desires are his kindness, and flow from grace itself: "He will fulfill the desire of them that fear him." Therefore, desires are not rejected by God, but they would if they did not flow from a principle of grace already in the soul; thus, desires, sincere desires to fear God, flow from grace already in the soul. Therefore, since thou fears God, and it is evident by thy desires that thou dost so do, thou art happy now in this thy fear, and shalt be happy forever hereafter in the enjoyment of that which God in another world hath laid up for them that fear him.

Third. Another encouragement for those who have this grace of fear is this; this grace can make that man, who in many other things is incapable of serving God, serve him better than those who have all without it. Poor Christian man, thou hast scarce been able to do anything for God all thy days, but only to fear the Lord. Thou art no preacher, and so canst not do him service that way; thou art no rich man, and so canst not do him service with outward substance; thou art no wise man, and so canst not do anything that way; but here is thy mercy, thou fearest God. Though thou canst not preach, thou canst fear God. Though thou hast no bread to feed the belly nor fleece to clothe the back of the poor, thou canst fear God. O how "blessed is the man that feared the Lord"; this duty of fearing God is an act of the mind and may be done by the man that is destitute of all things but that holy and blessed mind.

Blessed therefore is that man, for God hath not laid the comfort of his people in the doing of external duties, nor the salvation of their souls, but in believing, loving, and fearing God. He did not lay these things in their health actions nor in the due management of their most excellent parts but in the receiving of Christ and fear of God. The which, good Christian, thou mayest do, and do acceptably, even though thou shouldest lie bed-rid all thy days; thou mayest also be sick and believe; be sick and love, be ill and fear God, and so be a blessed man. And here, the poor Christian hath something to answer them that reproach him for his ignoble pedigree and shortness of the glory of the world's wisdom. True, may that man say, I was taken out of the dunghill and born in a base and low estate, but I fear God. I have no worldly greatness nor excellency of natural parts, but I fear God.

When Obadiah met with Elijah, he gave him no worldly and fantastical compliment, nor did he glory in his promotion by Ahab, the king of Israel, but gravely, and after a gracious manner, said, "I thy servant fear the Lord from my youth." Also, when the mariners inquired of Jonah, they said, "What is thine occupation, and whence comes thou? what is thy country, and of what people art thou?" He answered them: "I am a Hebrew, and I fear the Lord, the God of heaven, which hath made the sea and the dry land" (Jonah 1:8,9). Indeed this answer is the highest and most noble in the world, nor are there any, save a few, that in truth can thus express themselves, though other answers they had enough; most can say, I have wisdom, or might, or riches, or friends, or health, or the like; these are common, and are greatly boasted in by the most; but he is the man that feared God, and he that can say, when they say to him, What art thou? "I thy servant fear the Lord," he is the man of many; he is to be honored of men, though this, to wit, that he feared the Lord, is all that he hath in the world. He hath the thing, the honor, the life, and glory that is lasting; his blessedness will abide when all men's but his is buried in the dust, in shame and contempt.

Works of John Bunyan: A TREATISE OF THE FEAR OF GOD. 478

 

4. This grace of fear is the softest and most tender of God's honor of any other grace. That tender, sensible, and trembling grace keeps the soul upon its continual watch. To keep a good watch is, you know, a wonderful safety measure in a place that is in continual danger because of the enemy. This grace sets the watch and keeps the watchmen awake (Can 3:7,8). A man cannot watch as he should if he be destitute of fear: let him be confident, and he sleeps; he unadvisedly lets into the garrison those that should not come there. Israel's fault when they came to Canaan was that they made a covenant with the land's inhabitants, to wit, the Gibeonites, without asking counsel of God. But would they have done so, think you, if at the same time the fear of God had had its full play in the soul, in the army? No, they, at that time, forgot to fear. The grace of fear had not at that time its full stroke and sway among them.

5. This grace of fear is that which, as I may say, first affects the hearts of saints with judgments after we have sinned, and so is as a beginning grace to bring again that to rights that by sin is put out of frame. O, it is a precious grace of God! I know what I say in this matter and also where I had been long ago, through the power of my lusts and the wiles of the devil, had it not been for the fear of God.

Second. But secondly, another encouragement for those that are blessed with this blessed grace of fear is this—this fear fails not to do this work for the soul, if there in truth, be it never so small in measure. A little of this leaven "leaven the whole lump." True, a little will not do or help the soul to do those worthy exploits in the heart of life as well as a more significant measure thereof; nor, indeed, can a little of any grace do that which a more significant measure will, but a little will preserve the soul from final apostasy, and deliver it into the arms of the Son of God at the final judgment. When he says, "I will put my fear in their hearts," he says not, I will put so much of it there, such a quantity, or such a degree, but, "I will put my fear there." I speak not this in the least to tempt the godly man to be content with the slightest degree of the fear of God in his heart. True, men should be glad that God hath put even the slightest degree of this grace into their souls, but they should not be content in addition to that; they should earnestly covet more, pray for more, and use all lawful, that is, all the means of God's appointing, that they may get more.

There are, as I have said already, several degrees of this grace of fear, and our wisdom is to grow in it, as in all the other graces of the Spirit. The reasons why, I have shown you, and also the way to grow therein; but the most diminutive measure thereof will do as I said: keep the soul from final apostasy. There are, as I have shown you, those that greatly fear the Lord, that fear exceedingly, and that fear him above many of their brethren; but the small in this grace are saved as well as those that are great therein: "He will bless" or save "them that fear him, both small and great." This fear of the Lord is the pulse of the soul; and as some pulses beat stronger, some weaker, so is this grace of fear in the soul. They that beat best are a sign of the best life, but they that beat worst show that life is [barely] present. As long as the pulse beats, we count not that the man is dead, though weak, and this fear, where it is, preserves to everlasting life. Pulses there are also intermitting, such as having their times for a little a little time to stop and beat again. These are indeed dangerous pulses, but they are also signs of life. This fear of God is also sometimes like this intermitting pulse; sometimes, it forbears to work, and then it works again. David had an intermitting pulse, Peter had an intermitting pulse, as well as many other of the saints of God. I call that an intermitting pulse concerning the fear we speak of, when there is some obstruction by the workings of corruptions in the soul; I say, some obstruction from, and hindrance of, the continual motion of this fear of God; yet none of these, though they are various, and some of them signs of weakness, are signs of death, but life. "I will put my fear in their hearts that they shall not depart me."

Works of John Bunyan: A TREATISE OF THE FEAR OF GOD. 477

 

USE THIRD, of encouragement.

USE THIRD. I now come to A USE OF ENCOURAGEMENT to those blessed with this grace of fear. The last text mentioned saith, "Happy is the man that feared always," and so many more. Happy already, because blessed with this grace; and happy for time to come, because this grace shall abide, and continue till the soul that hath it is brought unto the mansion-house of glory. "I will put my fear in their hearts that they shall not depart me." Therefore, as here it saith, Happy is he, so it saith also, It shall go well with him, that is, in time to come. "It shall be well with them that fear God" (Eccl 8:12).

First, had God given thee all the world, yet cursed hadst thou been, if he had not given thee the fear of the Lord; for the fashion of this world is a fading thing, but he that feared the Lord shall abide forever and ever. This, therefore, is the first thing that I would propound for thy encouragement, thou man that fears the Lord. This grace will dwell in thy heart, for it is a new covenant grace and will abide with thee forever. It is sent to thee from God, not only to join thy heart unto him, but to keep thee from final apostasy—"I will put my fear in their hearts, that they shall not depart from me" (Jer 32:40). That thou mayest never forsake God, is his design, and therefore, to keep thee from that wicked thing, he hath put his fear in thy heart. Many are the temptations, difficulties, snares, traps, trials, and troubles that the people of God pass through in the world, but how shall they be kept, how shall they be delivered, and escape? The answer is that the fear of God will keep them—"He that feared God shall come forth of them all."

Is it not a wonderful mercy to be blessed with this grace of fear, that thou mayest be kept from final, which is damnable apostasy? Bless God, therefore, thou blessed man, that hast this grace of fear in thy soul. Five things in this grace of fear have a direct tendency to keep them from final apostasy.

1. It is seated in the heart, and the heart is, as I may call it, the main fort in the mystical world of man. It is not placed in the head, as knowledge is; nor in the mouth, as utterance is, but in the heart, the seat of all, "I will put my fear in their hearts." If a king keeps a town secure to himself, let him be sure to man sufficiently the main fort. If he has twenty thousand men well armed, yet if they lie scattered here and there, the town may be taken for all that, but if the main fort be well manned, then the city is more secure. What if a man had all the parts, yea, all the arts of men and angels? That will not keep the heart of God. But when the heart, this principal fort, is possessed with the fear of God, he is safe, but not elsewhere.

2. The heart is general, so the will is special. That chief and outstanding faculty of the soul is the principle that is acted by this fear. The will, which way that goes, all goes, if it is to heaven or hell. Now the will, I say, is that leading faculty governed by this fear that doth possess the soul; therefore, all will likely go well with it. This Samuel insinuated when he said, "If ye will fear the Lord." Fearing of God is a voluntary act of the will, and that being so, the soul is kept from rebellion against the commandment because by the will where this fear of God is placed, and which it governed, is led all the rest of the powers of the soul (1 Sam 12:14). In this will, then, is this fear of God placed, that this grace may the better be able to govern the soul, and so by consequence the whole man; for as I said before, look what way the will goes, look what the will does, thither goes, and that does, the whole man (Psa 110:3). Man when his will is alienated from God, is reckoned rebellious throughout, and that not without ground, for the will is the principal faculty of the soul as to obedience, and therefore things done without the will are as if they were not done at all. The spirit is willing; if ye be willing; "she hath done what she could," and the like; by these and such-like sayings, the goodness of the heart and action is judged as to the subjective part. Now, this fear we have been speaking of is placed in the soul, and so consequently in the will, that the man may be better kept from final and damnable apostasy.

3. This fear, as I may say, even above every other grace, is God's well-wisher; hence, it is called, as I have shown you, his fear. He also says in the abovementioned text, "I will put my fear in their hearts." These words, his and my, are intimate and familiar expressions, speaking not only in great favor to man but also a great trust put in him. As who should say, this fear is my particular friend; it will subject and bow the soul, and the several faculties thereof, to my pleasure; it is my great favorite and subdue sinners to my pleasure. You shall rarely find faith, repentance, or parts and go under such familiar characters as this blessed fear of the Lord. Of all the counselors and mighty that David had, Hushai only was called the king's friend (2 Sam 15:37, 16:16). So of all the graces of the Spirit, this of the fear of God goes mostly, if not always, by the title of MY fear, God's fear, HIS fear, &c. I told you before if the king will keep a town, the main fort therein must be sufficiently manned, and now I will add that if he has not to govern those men, some trusty and special friend, such as Hushai, was to David, he may find it lost when it should stand him in greatest stead. If a soul should be possessed with all things possible, yet if this fear of God is wanting, all other things will give place in a time of rebellion, and the soul shall be found in, and under the conduct of hell, when it should stand up for God and his truth in the world. This fear of God is God's special friend, and therefore, it has given unto it the chief seat of the heart, the will, that the whole man may now be, and also be kept hereafter, in the subjection and obedience of the gospel. For,

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Second. If thou would have the grace of fear to grow in thy soul, heed also of A PRAYERLESS HEART, for that is not a place for this grace of fear to grow in. Hence, he that restraineth prayer is said to cast off fear. "Thou castest off fear," said one of his friends to Job. But how must he do that? Why do the following words show, "Thou restrain prayer before God" (Job 15:4). Seest thou a professor that pray not? That man thrust the fear of God away from him. Seest thou a man that prays but little, that man feareth God but little; for it is the praying soul, the man that is mighty in praying, that has a heart for the fear of God to grow in. Therefore, take heed of a prayerless heart if you grow in this grace of the fear of God. Prayer is as the pitcher fetches water from the brook and water the herbs; break the pitcher, and it will fetch no water, and for want of water, the garden withers.

Third. Wouldest thou grow in this grace of fear? Then take heed of A LIGHT AND WANTON HEART, for neither is such a heart good ground for the fear of God to grow in. Wherefore it is said of Israel, "She feared not, but went and played the harlot also." She was given to wantonness, and to be light and vain, and so her fear of God decayed (Jer 3:8). Had Joseph been as wanton as his mistress, he had been as void of the fear of God as she; but he was of a sober, tender, godly, considerate spirit. Therefore, he grew up in fear of God.

Fourth. Wouldest thou grow in this grace of fear? Then take heed of A COVETOUS HEART, for neither is that which is such one good ground for this grace of fear to grow in. Therefore, this covetousness and the fear of God are enemies, set the one in opposition to the other: one that feared God and hated covetousness (Exo 18:21). And the reason why covetousness is such an obstruction to the growth of this grace of fear, is because covetousness casteth those things out of the heart which alone can nourish this fear. It casteth out the Word and love of God, without which no grace can grow in the soul; how then should the fear of God grow in a covetous heart? (Eze 33:30-32; 1 John 2:15).

Fifth. Wouldest thou grow in this grace of fear? Then take heed of AN UNBELIEVING HEART, for an unbelieving heart is not good ground for this grace of fear to grow in. An unbelieving heart is called "an evil heart" because from it flows all the wickedness that is committed in the world (Heb 3:12). Now it is faith, or a believing heart, that nourisheth this fear of God, and not the other; and the reason is, for that faith brings God, heaven, and hell, to the soul, and maketh it duly consider of them all (Heb 11:7). This is, therefore, the means of fear, and that which will make it grow in the soul; but unbelief is a bane to it.

Sixth. Wouldest thou grow in this grace of fear? Then, take heed of A FORGETFUL HEART. Such a heart is not a heart where the grace of fear will flourish, "when I remember, I am afraid," &c. Therefore take heed of forgetfulness; do not forget but remember God and his kindness, patience, and mercy, to those that yet neither have grace, nor special favor from him, and that will beget and nourish his fear in thy heart, but forgetfulness of this, or of any other of his judgments, is an excellent wound and weakening to this fear (Job 21:6). When a man well remembers that God's judgments are so great a deep and mystery, as indeed they are, that remembrance puts a man upon such considerations of God and of his decisions as to make him fear—"Therefore," said Job, "I am afraid of him." See the place, Job 23:15. "Therefore am I troubled at his presence; when I consider, I am afraid of him"—when I remember and consider the beautiful depths of his judgments towards man.

Seventh. Wouldest thou grow in this grace of fear? Then take heed of A MURMURING AND REPINING HEART, for that is not a heart for this grace of fear to grow in. For instance, when men murmur and repine at God's hand, at his dispensations, and at the judgments that overtake them in their persons, estates, families, or relations, that their murmuring tended to destroy fear; for a murmuring spirit is such a one as seems to correct God, and to find fault with his dispensations, and where there is that, the heart is far from fear. A murmuring spirit either comes from that wisdom that pretends to understand that there is a failure in the nature and execution of things or from envy and spite at their execution. If murmurings arise from this pretended wisdom of the flesh, then instead of fearing God, his actions are judged rigid or ridiculous, which are yet done in judgment, truth, and righteousness. So that a murmuring heart cannot be a good one for the fear of God to grow in. Alas! The heart where that grows must be soft, as you have it in Job 23:15, 16; and a heart that will stoop and be silent at the most abstruse of all his judgments—"I was dumb because THOU didst it." The heart in which this fear of God doth flourish is such that it bows and is mute if it can but espy the hand, wisdom, justice, or holiness of God in this or the other of his dispensations and so stirs up the soul to fear before him. But if this murmuring arises from envy and spite that looked so like the spirit of the devil, nothing needs to be said to give conviction to its horrible wickedness.

Eighth. Wouldest thou grow in this grace of fear? Then take heed of A HIGH AND CAPTIOUS SPIRIT, for that is not good ground for the fear of God to grow. A meek and quiet spirit is the best, and there the fear of God will flourish most; therefore, Peter puts meekness and fear together as being most suited in their nature and natural tendency one to another (1 Peter 3:15). Meekness of spirit is like that heart that hath depth of earth in it in which things may take root and grow. Still, a high and captious spirit is like to the stony ground, where there is no depth of earth, and consequently, where this grace of fear cannot grow; therefore, take heed of this kind of spirit, if thou would that the fear of God should grow in thy soul.

Ninth. Wouldest thou grow in this grace of fear? Then take heed of AN ENVIOUS HEART, for that is not a good heart for the fear of God to grow in. "Let not thine heart envy sinners, but be thou in fear of the Lord all the day long" (Prov 23:17). To envy is a sign of an evil spirit. That man takes upon him, as I have already hinted, to be a controller and a judge, yea, and a malicious executioner too, and that of that fury that arises from his own lusts and revengeful spirit, upon (perhaps) the man that is more righteous than himself. But suppose he is a sinner that is the object of thine envy. Why is the text set that envy in direct opposition to the fear of God? "Envy not sinners, but be thou in the fear of God." These two, therefore, to wit, envy of sinners and fear of God, are opposites. Thou canst not fear God and envy sinners, too. The reason is that he envied a sinner, had forgotten himself, and was as bad; how could he then fear God? He that envies sinners rejects his duty of blessing them that curse and praying for them that despitefully use us; how can he that hath rejected this, fear God? He that envied sinners, therefore, cannot be of a good spirit, nor can the fear of God grow in his heart.

Tenth. Lastly, Would thou grow in this grace of fear? Then, heed HARDENING THY HEART at any time against convictions to particular duties, such as prayer, alms, self-denial, or the like. Take heed also of hardening thy heart when thou art under any judgment of God, as sickness, losses, crosses, or the like. I bid you before to beware of a hard heart, but now I bid you beware of hardening your soft ones. To harden the heart is to make it worse than it is; harder, more desperate, and bold against God than at the present it is. Now, I say, if thou would grow in this grace of fear, take heed of hardening thy heart, and especially of hardening of it against convictions to good; for those convictions are sent of God like seasonable showers of rain, to keep the tillage of thy heart in good order, that the grace of fear may grow therein. Still, this stifling of convictions makes the heart as hard as a piece of the nether millstone. Therefore happy is he that received a sentence, for so he doth keep in fear of God, and that fear thereby nourished in his soul; but cursed is he that doth otherwise—"Happy is the man that fears always; but he that harden his heart shall fall into mischief" (Prov 28:14).

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Seventh. Would thou grow in this grace of fear? Then always keep close to thy conscience the authority of the Word; fear the commandment as the commandment of a God both mighty and glorious, and as the commandment of a father, both loving and pitiful; let this commandment, I say, be always with the eye, with the ear, and with the heart; for then thou wilt be taught, not only to fear but to abound in the fear of the Lord. Every grace is nourished by the Word, and without it, there is no thrift in the soul (Prov 13:13, 4:20-22; Deut 6:1,2).

Eighth. Wouldest thou grow in this grace of fear? Then be much in the faith of the promise, of the promise that maketh over to thy soul an interest in God by Christ, and of all good things. The promise naturally tended to increase in us the fear of the Lord because this fear grows by goodness and mercy; they shall fear the Lord and his goodness; now this goodness and mercy of God, it is wrapped up in and made over to us by promise; for God gave it to Abraham by promise. Therefore the faith and hope of the promise cause this fear to grow in the soul—"Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in fear of God" (2 Cor 7:1). "Perfecting holiness in fear of God"; therefore that fear by the promise must need to grow mighty, for by, with, and in it, you see holiness is perfected.

Ninth. Wouldest thou grow in this grace of fear? Then remember the judgments of God that have, or shall certainly overtake, those professors that have either been downright hypocrites or else unwatchful Christians. For both these sorts partake of the judgments of God; the one, to wit, the true Christian, for his unwatchfulness, for his correction; the other, to wit, the hypocrite, for his hypocrisy, to his destruction. This is a way to make thee stand in awe, and to make thee tremble, and grow in the grace of fear before thy God.

Judgments! You may say, what judgments? Answ. Time will fail me here to tell you of the judgments that sometimes overtake God's people and always overtake the hypocrite for his transgressions. For those who attend God's people, I would have them look back to the place in this book where they are particularly touched upon. And for those who attend the hypocrite, in general, they are these: 1. Blindness of heart in this world. 2. The death of their hope on the day of their death. 3. And the damnation of their souls at the day of judgment (Matt 23:15-19; Job 8:13, 11:20, 18:14, 20:4-7, Matt 23:33, 24:51; Luke 20:47). The godly consideration of these things tend to make men grow in fear of God.

Tenth. Wouldest thou grow in this grace of fear? Then study the excellencies of the grace of fear, and what profit it yielded to them that have it, and labor to get thy heart into the love, both of the exercise of the grace itself, and also of the fruit it yielded; for a man hardly grows in the increase of any grace, until his heart is united to it, and until it is made lovely in his eyes (Psa 119:119,120). Now the excellencies of this grace of fear have also been discoursed of in this book before, whereby reading thou shalt find the fruit it bears and the promises annexed to it, which, because they are many, I refer thee also thither for thy instruction.

Eleventh. Wouldest thou grow in this grace of fear? Then remember what a world of privileges do belong to them that fear the Lord, as also I have hinted; namely, that such shall not be hurt, shall want no good thing, shall be guarded by angels, and have a special license, though in never so dreadful a plight, to trust in the name of the Lord, and stay upon their God.

Twelfth. Wouldest thou grow in this grace of fear? Then be much in prayer to God for an abundance of the increase thereof. To fear God is that which is according to his will; if we ask anything according to his will, he heareth us. Pray, therefore, that God will unite thy heart to fear his name; this is the way to grow in the grace of fear.

Lastly, Wouldest thou grow in this grace of fear? Then devote thyself to it (Psa 119:38). Devote me to it, you will say, how is that? I answer, why, give thyself to it, addict thyself to it. Solace thyself in the contemplation of God and of a reverence of his name, word, and worship. Then wilt thou fear and grow in this grace of fear.

What things are they that tend to hinder the growth of the fear of God in our hearts?

And that I may yet be helpful to thee, reader, I shall now give thee caution of those things that will, if way be given to them, hinder thy growth in this fear of God, the which, because they are very hurtful to the people of God, I would have thee be warned by them. They are the following:

First, if thou would grow in this grace of fear, heed A HARD HEART, for that will hinder thy growth in this grace. "Why hast thou hardened our heart from thy fear?" was a bitter complaint of the church heretofore, for it is not only the judgment that in itself is dreadful and sore to God's people but that which greatly hindered the growth of this grace in the soul (Isa 63:17). A hard heart is but barren ground for any grace to grow in, especially for the grace of fear: there is but little of this fear where the heart is indeed hard; neither will there ever be much therein.

Now if thou wouldest be kept from a hard heart, 1. Take heed of the beginnings of sin. Take heed, I say, of that, though it should never be so small; "A little leaven leavened the whole lump." There is more in a little sin to harden than in a great deal of grace to soften. David's look upon Bathsheba was, one would think, but a small matter, yet that beginning of sin contracted such hardness of heart in him that it carried him almost beyond all fear of God. It did carry him to commit lewdness with her, murder upon the body of Uriah, and to an abundance of wicked dissimulation, which is things, I say, that has a direct tendency to quench and destroy all fear of God in the soul.

2. If thou hast sinned, lie not down without repentance; the want of repentance after one has sinned makes the heart harder and harder. Indeed, a hard heart is impenitent, and impenitence also makes the heart harder and harder. So that if impenitence be added to a hardness of heart, or to the beginning of sin which makes it so, it will quickly be with that soul, as is said of the house of Israel, it will have a whore's forehead, it will hardly be brought to shame (Jer 3:3).

3. If thou would be rid of a hard heart, that great enemy to the growth of the grace of fear, be much with Christ upon the cross in thy meditations; for that is an excellent remedy against the hardness of heart: a right sight of him, as he hanged there for thy sins, will dissolve thy heart into tears, and make it soft and tender. "They shall look upon me whom they have pierced,—and mourn" (Zech 12:10). Now a soft, tender, and broken heart is a fit place for the grace of fear to thrive. But,

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Third. Wouldest thou grow in this godly fear? Then, as thou shouldest learn to distinguish of fears, so thou shouldest make conscience of which to entertain and cherish. If God would have his fear—and it is called His fear by way of eminency—" that his fear may be before you, that ye sin not" (Exo 20:20; Jer 32:40)—I say, if God would have his fear be with thee, then thou shouldest make conscience of this and not so lightly give way to slavish fear, as is typical for Christians to do.

There is utterly a fault among Christians about this thing; that is, they do not have the conscience of resisting slavish fear as they ought; they instead cherish and entertain it and weaken themselves and that fear they ought to strengthen.

And this is the reason that we so often lie grabbling under the black and amazing thoughts that are engendered in our hearts by unbelief; for this fear nourisheth unbelief; that is, now it doth, to wit, if we give way to it after the spirit of adoption comes, and readily closeth with all the fiery darts of the wicked.

But Christians are ready to do with this fear as the horse does when the tines of the fork are set against his side, even leaning to it until it enters into his belly. We lean naturally to this fear. After God has done good to our souls, it is hard to strive against it because it even has our senses and feelings on its side. But I say, if thou wouldest be a growing Christian—growing, I say, in the godly fear, in the fear that is always so—then make conscience of striving against the other, and against all these things that would bring thee back to it. "Wherefore should I fear," said David, "in the day of evil, when the iniquity of my heels shall compass me about?" (Psa 49:5).

What! Not fear in the day of evil? What! Not when the iniquity of thy heels compasseth thee about? No, not then, saith he, that is, not with that fear that would bring him again into bondage to the law, for he had received the spirit of adoption before. Indeed, if ever a Christian has ground to give way to slavish fear, it is at these two times, to wit, in the day of evil, and when the iniquity of his heels compasseth him about; but you see, David would not then, no, not then, give way to it, nor did he see the reason why he should. "Wherefore should I," said he? Aye, wherefore indeed? Since now thou art become a son of God through Christ, and hast received the Spirit of his Son into thy heart, crying, Father, Father.

Fourth. Wouldest thou grow in this grace of godly fear? Then grow in the knowledge of the new covenant, for that is indeed the girdle of our reins and the strength of our souls. Hear what Zacharias saith: God, says he, "hath raised up a horn of salvation for us in the house of his servant David, as he spake by the mouth of his holy prophets which have been since the world began." But what was it? What was it that he spake? Why, "That he would grant unto us, that we, being delivered out of the hand of our enemies, might serve him without fear," without this slavish bondage fear, "in holiness and righteousness before him all the days of our life." But upon what is this princely fearless service of God grounded? Why, upon the holy covenant of God, upon the oath that he swore unto Abraham (Luke 1:69-74). Now in this covenant is wrapped up all thy salvation; in it is contained all thy desire, and I am sure, that then it containeth the complete salvation of thy soul; and I say, since this covenant is confirmed by promise, by oath, and by the blood of the Son of God, and that on purpose that thou mightiest serve thy God without slavish fear, then the knowledge and faith of this covenant is of absolute necessity to bring us into this liberty, and out of our slavish terrors, and so, consequently, to cause us to grow in that son-like, godly fear, which became even the Son of God himself, and becomes all his disciples to live in the growth and exercise of.

Fifth. Wouldest thou grow in this godly fear? Then labor even always to keep thine evidence for heaven and of thy salvation alive upon thy heart; for he that loseth his evidence for heaven, will hardly keep slavish fear out of the heart; but he that hath the wisdom and grace to keep them alive, and apparent to himself, he will grow in this godly fear. See how David words it, "From the end of the earth," saith he, "will I cry unto thee; when my heart is overwhelmed, lead me to the rock that is higher than I. For thou hast been a shelter for me and a strong tower from the enemy: I will abide in thy tabernacle forever. For thou, O God, hast heard my vows; thou hast given me the heritage of those that fear thy name" (Psa 61:2-5). Mark a little, David doth by these words, in the first place, suggests that sometimes, to his thinking, he was as far off of his God as the ends of the earth are asunder and that at such times he was subject to be overwhelmed, afraid: [And] second, the way that he took at such times, to help himself, was to cry to God to lead him again to Jesus Christ—"lead me to the rock that is higher than I"; for indeed without faith in him, and the renewing of that faith, there can be no evidence for heaven made to appear unto the soul. Therefore, he prays for first. Then, he puts that faith into exercise concerning the time that was past and also of the time that was to come. For the time past, says he, "Thou hast been a shelter to me, and a strong tower from the enemy"; and for the time to come, he said, "I will abide in thy tabernacle," that is, in thy Christ by faith, and in thy way of worship by love, "forever." And observe it, he makes the believing remembrance of his first evidence for heaven the ground of this his cry and faith, "For thou," says he, "O God, hast given me the heritage of those that fear thy name." Thou hast made me meet to be a partaker of the mercy of thy chosen, and hast put me under the blessing of goodness wherewith thou hast blessed those that fear thee. Thus, you see how David, in his distresses, musters up his prayers, faith, and evidence for eternal life, that he might deliver himself from being overwhelmed, that is, with slavish fear, and that he might also abound in that son-like fear of his fellow-brethren, that is not only comely, concerning our profession, but profitable to our souls.

Sixth. Wouldest thou grow in this fear of God? Then set before thine eyes the being and majesty of God; for that both begetteth, maintaineth, and increaseth this fear. Hence, it is called the fear of God, a holy and awful dread and reverence of his majesty. For the fear of God is to stand in awe of him, but how can that be done if we do not set him before us? And again, if we would fear him more, we must abide more in the sense and faith of his glorious majesty. Hence, this fear and God's name are so often put together: as fear God, fear the Lord, fear thy God, do this in the fear of the Lord, and thou shalt fear thy God, I am the Lord. For these words, "I am the Lord thy God," and the like, are on purpose put in, not only to show us whom we should fear, but also to beget, maintain, and increase in us that fear that is due from us to that "glorious and fearful name, the Lord our God" (Deut 28:58)

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Twelfth. Another motive to fear and to grow in this fear of God is, This is the way to engage God to deliver thee from many outward dangers, whoever falls therein (Psa 34:7). This is proved by the story of the Hebrew midwives. “The midwives,” said Moses, “feared God” and did not drown the men-children as the king had commanded but saved them alive. And what follows? “Therefore God dealt well with the midwives; and it came to pass because the midwives feared God, that he made them houses” (Exo 1). That is, he sheltered them and caused them to be hidden from the rage and fury of the king, and that perhaps in some of the houses of the Egyptians themselves for why might not the midwives be there hid as well as was Moses even in the king’s court? And how many times are they that fear God said to be delivered by God and his holy angels? as I have already shown.

Thirteenth. Another motive to fear and grow in this fear of God is that this is the way to be delivered from errors and damnable opinions. Some perish in their righteousness, that is an error; some perish in their wickedness, and that is an error. Some again prolong their lives by their wickedness, others are righteous over much, and some are over-wise, and all these are snares, pits, and holes. But then, sayest thou, how shall I escape? Indeed, that is the question, and the Holy Ghost resolves it thus, “He that feareth God shall come forth of them all” (Eccl 7:18).

Fourteenth. Another motive to fear and grow in this fear of God is having left, be they never so dark in their souls, to come boldly to Jesus Christ, and to trust in him for life. I told you before that those who fear God have, in general, a license to trust in him. Still, now I tell you, and that in particular, that they, and they especially, may do it, and that though in the dark, you that sit in darkness and have no light, if this grace of fear is alive in your hearts, you have this boldness—” Who is among you that feareth the Lord,” mark, that feareth the Lord, “that obeyed the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God” (Isa 50:10). It is no slight advantage, you know when men have to deal in difficult matters, to have a patent or license to sell; now to trust in the Lord is a difficult thing, yet the best and most gainful of all. But then, some will say, since it is so difficult, how can we do it without danger? Why, the text gives them a license, a patent to trust in his name, that has his fear in their hearts—”Let him trust in the name of the Lord, and stay upon his God.”

Fifteenth. Another motive to fear and grow in this grace of fear is that God will own and acknowledge such to be his, whoever he rejecteth. He will distinguish and separate them from all others in the day of his terrible judgments. He will do with them as he did by those that sighed for the abominations that were done in the land—command the man that hath his ink-horn by his side “to set a mark upon their foreheads,” that they might not fall in that judgment with others (Eze 9). So God said plainly of them that feared the Lord, and that thought upon his name, that they should be writ in his book—” A book of remembrance was written before him for them that feared the Lord, and that thought upon his name. They shall be mine, saith the Lord of hosts, when I make up my jewels, and I will spare them as a man spareth his own son that serve him” (Mal 3:16,17). Mark acknowledges them for his and promises to spare them, as a man would spare his own son; yea, and moreover, will wrap them up as his chief jewels with himself in the bundle of life. Thus, much for the motives.

How to grow in this fear of God.

Having given you these motives to the duty of growing in this fear of God, before I leave this use, I will, in a few words, show you how you may grow in this fear of God.

First. Then, if you wouldest grow in this fear of God, learn how to distinguish fear in general. I mean, learn to differentiate between that fear that is godly, and that which in itself is indeed ungodly fear of God; and know them well the one from the other, lest the one, the fear that in itself indeed is ungodly, get the place, even the upper hand of that which truly is godly fear. And remember the ungodly fear of God is by God himself counted an enemy to him, and hurtful to his people, and is therefore most plentifully forbidden in the Word (Gen 3:15, 26:24, 46:3; Exo 14:13, 20:20; Num 14:9, 21:34; Isa 41:10,14, 43:1, 44:2,8; 54:4; Jer 30:10; Dan 10:12,19; Joel 2:21; Hagg 2:5; Zech 8:13).

Second. If thou wouldest grow in this godly fear, learn rightly to distinguish it from that fear, in particular, that is godly but for a time, even from that fear that is wrought by the Spirit, as a spirit of bondage. I say, learn to distinguish this from that, and also perfectly to know the bounds that God hath set to that fear that is wrought by the Spirit, as a spirit of bondage; lest, instead of growing in the fear that is to abide with thy soul for ever, thou be over-run again with that first fear, which is to abide with thee but till the spirit of adoption come. And that thou mayest not only distinguish them one from the other, but also keep each in its due place and bounds, consider in general of what hath already been said upon this head, and in particular that the first fear is no more wrought by the Holy Spirit, but by the devil, to distress thee, and make thee live, not like a son, but a slave. And for thy better help in this matter, know that God himself has set bounds to this fear, and has concluded that after the spirit of adoption comes, other fear is wrought in thy heart no more (Rom 8:15; 2 Tim 1:7).

Again, before I leave this, let me tell thee that if thou dost not well bestir thee in this matter, this bondage fear, to wit, that which is like it, though not wrought in thee by the Holy Ghost, will, by the management and subtlety of the devil, the author of it, haunt, disturb, and make thee live uncomfortably, and that while thou art an heir of God and his kingdom. This is the fear that the apostle speaks of, which makes men “all their lifetime subject to bondage” (Heb 2:14,15). For though Christ will deliver thee indeed at last, thou having embraced him by faith, yet thy life will be full of trouble; and death, though Jesus hath abolished it, will always be a living bugbear to thee in all thy ways and thoughts, to break thy peace, and to make thee to draw thy loins heavily after him.

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Ninth. Another motive to grow in this grace of fear is that where the fear of God in the heart of any is not growing, no grace thrives, nor duty done as it should.

No grace thrives, neither faith, hope, love nor any grace. This is evident from that general exhortation, "Perfecting holiness in the fear of God" (2 Cor 7:1). Perfecting holiness, what is that? But as James says of patience, let every grace have its perfect work, that ye may be perfect and entire, lacking nothing (James 1:4).

But this cannot be done but in the fear of God, yea, in the exercise of that grace, and so consequently in its growth, for there is no grace but growth by being exercised. If then you would be perfect in holiness, if you would have every grace that God has put into your souls, grow and flourish into perfection; lay them, as I may say, a-soak in this grace of fear,[30] and do all in the exercise of it; for a little done in the fear of the Lord is better than the revenues of the wicked. And again, the Lord will not suffer the soul of the righteous, the soul that liveth in the fear of the Lord, to famish, but he casteth away the abundance of the wicked. Bring abundance to God, and if it be not seasoned with godly fear, it shall not be acceptable to him, but loathsome and abominable in his sight; for it doth not flow from the spirit of the fear of the Lord.

Therefore, where there is no growth in this fear, no duty is done so acceptably. This flows from that which goes before, for if grace instead decays than grows, where this grace of fear is not in the growth and increase thereof, duties in their glory and acceptableness decay likewise.

Tenth. Another motive to stir thee up to grow in the increase of this grace of fear is that it is a grace, do but abound therein, that will give thee great boldness both with God and men. Job was a man none-such in his day for one who feared God and was so bold with God as Job? Who is so bold with God, and who is so bold with men as he? How daring was he with God, when he wishes for nothing more than that he might come even to his seat, and concludes that if he could go at him, he would approach even as a prince unto him, and as such would order his cause before him (Job 23:3-7, 31:35-37). Also, before his friends, how bold was he? Forever as they laid to his charge that he was a hypocrite, he repels them with the testimony of a good conscience, which good conscience he got, and kept, and maintained by increasing in fear of God; yea, his conscience was kept so good by this grace of fear, for it was by that that he eschewed evil, that it was common with him to appeal to God when accused and also to put himself for his clearing under most bitter curses and imprecations (Job 13:3-9, 18, 19:23,24, 31).

This fear of God keeps the conscience clean and tender and so free from much of that defilement that even a good man may be afflicted with for want of his growth in this fear of God. Yea, let me add, if a man can, with a good conscience, say that he desires to fear the name of God, it will add boldness to his soul in his approaches to the presence of God. "O Lord," said Nehemiah, "I beseech thee, let now thine ear be attentive to the prayer of thy servant, and servants, who desire to fear thy name" (Neh 1:11). He pleaded his desire of fearing the name of God, as an argument with God to grant him his request. The reason was that God had promised "to bless them that fear him, both small and great" (Psa 115:13).

Eleventh. Another motive to stir you up to fear the Lord and to grow in this fear is, By it, thou mayest have thy labors blessed, to the saving of the souls of others. Levi, of whom mention was made before, said he feared God and was afraid before his name—that he saved others from their sins. "The law of truth was in his mouth, and he walked with me in peace and equity and did turn away many from iniquity" (Mal 2:6). The fear of God that dwelt in his heart showed its growth in the sanctifying of the Lord by his life and words. The Lord also blessed this with his growth herein by blessing his labors to save his neighbors.

Wouldest thou save thy husband, wife, children, &c., then be significantly in the fear of God.

This Peter teaches, "Wives," saith he, "be in subjection to your own husbands, that, if any obey not the word, they also may without the word be won by the conversation of the wives, while they behold your chaste conversation, coupled with fear" (1 Peter 3:1,2). So then, if wives and children, yea, if husbands, wives, children, servants, &c., did but better observe this general rule of Peter, to wit, of letting their whole conversation be coupled with fear, they might be made instruments in God's hand of much better than they are. But the misery is that the fear of God is wanting in actions, which is the cause of so little good being done by those who profess. It is not a conversation that is coupled with a profession—for a great profession may be attended with a life that is not good but scandalous, but it is a conversation coupled with fear of God—that is, with the impressions of the fear of God upon it—that is convincing and that ministereth the awakenings of God to the conscience, to save the unbeliever. They are a sweet couple, a Christian conversation coupled with fear.

The want of this fear of God is that it has often been a stumbling block to the blind. Alas, the world will not be convinced by your talk, by your notions, and by the great profession that you make if they see not, in addition to that mixed, the lively impressions of the fear of God but will, as I said, instead stumble and fall, even at your conversation and at your profession itself. To prevent this mischief, that is, of stumbling of souls. At the same time, you make your profession of God by a conversation not becoming your profession; God bids you fear him, implying that a good discussion, coupled with fear, delivers the blind world from those falls that otherwise cannot be delivered. "Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but shalt fear thy God: I am the Lord" (Lev 19:14). But shalt fear thy God, that is the remedy that will prevent their stumbling at you, at what else soever they stumble. Paul says to Timothy, "Take heed unto thyself, and unto the doctrine; continue in them; for in doing this thou shalt both save thyself and them that hear thee" (1 Tim 4:16).

Works of John Bunyan: A TREATISE OF THE FEAR OF GOD. 471

 

Fifth. Another motive is: This is the way to be wise indeed. A wise man feareth and departs from evil. It doth not say a wise man hath the grace of fear, but a wise man feareth put this grace into exercise. There is no greater sign of wisdom than to grow in this blessed grace. Is it not a sign of wisdom to depart from sins, which are the snares of death and hell? Is it not a sign of wisdom for a man yet more and more to endeavor to interest himself in the love and protection of God? Is it not a high point of wisdom for a man to constantly do what lays him under the conduct of angels? Indeed, this is wisdom. And if it is a blessing to have this fear, is it not wise to increase it? Doubtless, it is the highest point of wisdom, as I have shown before; therefore, grow therein.

Sixth. Another motive may be this: It seems that saints fear and increase in this fear of God. He is thy Creator; is it not seemly for creatures to fear and reverence their Creator? He is thy King; is it not seemly for subjects to fear and reverence their King? He is thy Father; is it not seemly for children to reverence and fear their Father? Yeah, and should we do it more and more?

Seventh. Another motive may be that it is honorable to grow in this grace of fear; "When Ephraim spake trembling, he exalted himself in Israel" (Hosea 13:1). Truly, to fear, and to about in this fear, is a sign of a very princely spirit; and the reason is, when I greatly fear my God, I am above the fear of all others, nor can anything in this world, be it never so terrible and dreadful, move me at all to fear them. And hence it is that Christ counsels us to fear—"And I say unto you, my friends," saith he, "be not afraid of them that kill the body, and after that have no more that they can do." This is a high pitch; how should we come by such princely spirits? Well, I will forewarn you whom you shall fear, and by fearing of him, arrive to this pitch, "Fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you, fear him" (Luke 12:4,5). Indeed, this genuine fear of God sets a man above all the world. And therefore it saith again, "Neither fear ye their fear,"—but "sanctify the Lord God" in your hearts, "and let him be your fear, and let him be your dread" (Isa 8:12,13).

Your great ranting, swaggering roysters ignorant of the nature of the fear of God count it a poor, sneaking, pitiful, cowardly spirit in men to fear and tremble before the Lord. Still, whoso looks back to jails and gibbets, to the sword and burning stake, shall see that there, in them, has been the most mighty and invincible spirit in the world!

Yea, see if God doth not count that the growth of his people in this grace of fear is that which makes them honorable when he positively excluded those from a dwelling-place in his house, that does not honor them that fear him (Psa 15:4). And he saith moreover, "A woman that feareth the Lord, she shall be praised." If the world and godless men will not honor these, they shall be honored some way else. He said, "That honor me I will honor," and they shall be honored in heaven, in the churches, and among the angels.

Eighth. Another motive to grow in this fear of God may be: This fear, and the increase of it, qualifies a man to be put in trust with heavenly and spiritual things, yea, and with earthly things, too.

1. For heavenly and spiritual things. "My covenant," saith God, "was with [Levi] of life and peace, and I gave them to him, for the fear wherewith he feared me, and was afraid before my name" (Mal 2:5).

Behold what a gift, a mercy, and a blessing this Levi is entrusted with; to wit, with God's everlasting covenant, and with the life and peace wrapped up in this covenant. But why is it given to him? The answer is, "for the fear wherewith he feared me and was afraid before my name." And the reason is good, for this fear of God teaches a man to put a due estimation upon every gift of God bestowed upon us; also, it teaches us to make use of the same with reverence of his name and respect to his glory in most godly-wise, all which becomes him that is entrusted with any spiritual gift. The gift here was given to Levi to minister to his brethren doctrinally, for he, saith God, shall teach Jacob my statutes and Israel my law. See also Exodus 18:21 and Nehemiah 7:2, with many other places that might be named, and you will find that men fearing God and hating covetousness; that men that fear God above others, are intrusted by God, yea, and by his church too, with the trust and ministration of spiritual things before any other in the world.

2. For earthly things. This fear of God qualifies a man to be put in trust with them rather than with another. Therefore, God made Joseph lord of all Egypt; Obadiah, steward of Ahab's house; Daniel, Mordecai, and the three children were set over the province of Babylon; and this by the beautiful working hand of God because he had to dispose of earthly things now, not only in a common way but for the good of his people in special. True, when there is no special matter or thing to be done by God in a nation for his people, then who will (that is, whether they have grace or not) may have the disposal of those things, but if God has anything, in particular, to bestow upon his people of this world's goods, then he will intrust it in the hands of men fearing God. Joseph must now be made lord of Egypt because Israel must be kept from starving; Obadiah must now be made steward of Ahab's house because the Lord's prophets must be hidden from and fed despite the rage and bloody mind of Jezebel; Daniel, with his companions, and Mordecai also, they were all exalted to earthly and temporal dignity, that they might in that state, they being men that abounded in fear of God, be serviceable to their brethren in their straits and difficulties (Gen 42:18, 41:39; 1 Kings 18:3; Esth 6:10; Dan 2:48, 3:30, 5:29, 6:1-3)