Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 485

 

"FOR YE ARE NOT UNDER THE LAW, BUT UNDER GRACE" (Rom 6:14).

[THE WORDS OF THE TEXT OPENED, AND THE DOCTRINES LAID DOWN.]

In the three former chapters, the Apostle is pleading for the salvation of sinners by grace without the works of the law, to the end, he might confirm the saints, and also that he might win over all those that did oppose the truth of this doctrine, or else leave them the more without excuse; and that he might so do, he taketh in hand, first, to show the state of all men naturally, or as they come into the world by generation, saying, in the Third Chapter, "There is none righteous, no, not one; there is none that understand; there is none that doeth good," etc. As if he had said, It seems there is a generation of men that think to be saved by the righteousness of the law; but let me tell them that they are much deceived, in that they have already sinned against the law; for by the disobedience of one, many, yea all, were brought into a state of condemnation (Rom 5:12-20). Now, in the Sixth Chapter, he doth, as if he had turned him round to the brethren, and said, My brethren, you see that it is clear and evident that it is freely by the grace of Christ that we do inherit eternal life. And again, for your comfort, my brethren, let me tell you that your condition is wondrous safe, in that you are under grace; for, saith he, "Sin shall not have dominion over you"; that is, neither the damning power, neither the filthy power, to destroy your souls: "For ye are not under the law"; that is, you are not under that that will damn you for sin; "but" you are "under grace," or stand thus in relation to God, that though you have sinned, yet you shall be pardoned. "For ye are not under the law, but under grace." If any should ask what the meaning of the word "under is," I answer it signifies you are not held, kept, or shut up by it to appear before God under that administration, and none but that; or thus, you are not now bound by the authority of the law to fulfill it and obey it, to have no salvation without you so do; or thus, if you transgress against anyone tittle of it, you by the power of it must be condemned. No, no, for you are not so under it; that is, not thus under the law. Again, "For ye are not under the law." What is meant by the word "law"? The word "law" in Scripture may be taken in more ways than one, as it might be primarily cleared. There is the law of faith, the law of sin, the law of men, and the law of works, otherwise called the Covenant of Works or the first or old covenant. "In that He saith a new covenant," which is the grace of God, or commonly called the Covenant of Grace, "He hath made the first old," that is, the Covenant of Works, or the law (Heb 8:13). I say, therefore, the word "law" and the word "grace," in this Sixth of the Romans, do hold forth the two covenants which all men are under; that is, either the one or the other. "For ye are not under the law"—that is, you to whom I do now write these words, who are and have been effectually brought into the faith of Jesus, you are not under the law, or under the Covenant of Works. He doth not apply these words to all, but to some, when he saith, "But ye"; mark, ye, ye believers, ye converted persons, ye saints, ye that have been born. (YE) "for ye are not under the law," implying others are in their natural state and have not been brought into the Covenant of Grace by faith in Jesus Christ.

The words, therefore, being thus understood, there is discovered these two truths in them—DOCTRINE FIRST. That there are some in Gospel times that are under the Covenant of Works. DOCTRINE SECOND. That there is never a believer under the law, as it is the Covenant of Works, but under grace through Christ. "For ye," you believers, you converted persons, ye "are not under the law but under grace"; or, for you are delivered and brought into or under the Covenant of Grace.

DOCTRINE FIRST.

For the first, THAT THERE ARE SOME THAT ARE UNDER THE LAW, OR UNDER THE COVENANT OF WORKS, see, I pray you, that Scripture in the Third of the Romans, where the Apostle, speaking before of sins against the law, and of the denunciations thereof against those that are in that condition, he saith, "What things soever the law saith, it saith to them who are under the law"; mark, "it saith to them who are under the law, that every mouth may be stopped, and all the world become guilty before God" (Rom 3:19). That is, all those that are under the law as a Covenant of Works, that are yet in their sins, and unconverted, as I told you before. Again, he saith, "But if ye be led by the Spirit, ye are not under the law" (Gal 5:18). Implying again that those who are sinning against the law or the works of the law, either as it is the old covenant, these are under the law, and not under the Covenant of Grace. Again, he saith, "For as many as are of the works of the law are under the curse" (Gal 3:10). That is, they that are under the law are under the curse; for mark, they that are under the Covenant of Grace are not under the curse. Now, there are but two covenants; therefore, it must be that they under the curse are under the law, seeing those under the other covenant are not under the curse but under the blessing. "So, then, they which be of faith are blessed with faithful Abraham," but the rest are under the law (Gal 3:9). Now I shall proceed to what I intend to speak unto. FIRST. I shall show you what the Covenant of Works, or the law, was when it was first given, together with its nature. SECOND. I shall show you what it is to be under the law, or Covenant of Works, and the miserable state of all those under it. THIRD. I shall show you who they are under this covenant or law. FOURTH. I shall show you how far a man may go and yet be under this covenant or law.

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 484

 

Thirdly, Then, in the next place, fly in all haste to Jesus Christ, thou being sensible of thy lost condition without Him, secretly persuading of thy soul that Jesus Christ standeth open-armed to receive thee, to wash away thy sins, to clothe thee with His righteousness, and is willing, yea, heartily willing, to present thee before the presence of the glory of God and among the innumerable company of angels with exceeding joy. This being thus, in the next place, do not satisfy thyself with these secret and first persuasions, which do or may encourage thee to come to Jesus Christ; but be restless till thou dost find by blessed experience the glorious glory of this the second covenant extended unto thee and sealed upon thy soul with the very Spirit of the Lord Jesus Christ. And that thou mayest not slight this, my counsel, I beseech thee, in the second place, consider these following things—

First, If thou dost get off thy convictions, and not the right way (which is by seeing thy sins washed away by the blood of Jesus Christ), it is a question whether ever God will knock at thy heart again or not; but instead say, such a one "is joined to idols, let him alone" (Hosea 4:17). Though he is in a natural state, "let him alone." Though he is in or under the curse of the law, "let him alone." Though he is in the very hand of the devil, "let him alone." Though he is a-going post-haste to Hell, "let him alone." Though his damnation will not only be for sins against the law but also for slighting the Gospel, "let him alone." My Spirit, My ministers, My Word, My grace, My mercy, My love, My pity, My ordinary providences, shall no more strive with him; "let him alone." O sad! O miserable! Who would slight convictions on their souls, which (if not slighted) tend so much for their good?

Secondly, If thou shalt not regard how thou do put off convictions but put them off without the precious blood of Christ being savingly applied to thy soul, thou art sure to have the misspending of that conviction to prove the hardening of thy heart against the next time thou art to hear the Word preached or read. This is commonly seen, that those souls that have not regarded those convictions that are at first set upon their spirits do widely, and that by the just judgments of God upon them, grow harder, more senseless, more seared and sottish in their spirits; for some, who formerly would quake and weep, and relent under the hearing of the Word, do now for the present sit so senseless, so seared, and hardened in their consciences, that indeed if they should have hell-fire thrown in their faces, as it sometimes cried up in their ears, they would scarcely be moved; and this comes upon them as a just judgment of God (2 Thess 2:11,12).

Thirdly, If thou do slight these, or those convictions that may be set upon thy heart by the reading of this discourse, or hearing of any other good man preach the Word of God sincerely, thou wilt have the stifling of these or those convictions to account and answer for at the day of judgment; not only thy sins, that are commonly committed by thee in thy calling and everyday discourse but thou shalt be called to a reckoning for slighting convictions, disregarding of convictions, which God used as a unique means to make poor sinners see their lost condition and the need of a Saviour. Now, I might add many more considerations besides these. To the end, thou mayest be willing to tend and listen to convictions, as,

First, Consider thou hast a precious soul, more worth than the whole world, which is commonly worked upon by convictions if ever it is saved.

Secondly, This soul will go to Hell if thou shalt be a slighter of convictions.

Thirdly, If that goes to Hell, thy body must go thither too and never return. "Now consider this, ye that" are apt to "forget God," and His convictions, "lest He tear you in pieces, and there be none to deliver" (Psa 50:22).

But if thou shalt be such a one that shall, notwithstanding the reading of thy misery, and also of God's mercy, shall persist to go on in thy sins, know, in the first place, that here thou shalt be left, by the things that thou read, without excuse; and in the world to come to thy damnation will be exceedingly aggravated for thy not regarding of them, and turning from thy sins, which were not only reproved by them but also for rejecting of that Word of Grace that did instruct thee how and which way thou shouldst be saved from them. And so farewell; I shall leave thee and this discourse to God, who I know will pass a righteous judgment upon that and thee. I am yours, though not to serve your lusts and filthy minds, yet to reprove, instruct, and, according to that proportion of faith and knowledge which God hath given me, to declare unto you the way of life and salvation. Your judging, railings, surmising, and disdaining of me that I shall leave till the fiery judgment comes, in which the offender shall not go unpunished be he you or me; yet I shall pray for you, wish well to you, and do you what good I can. And that I might not write or speak in vain, Christian, pray for me to our God with much earnestness, fervency, and frequently, in all your knockings at our Father's door, because I do very much stand in need thereof; for my work is excellent, my heart is vile, the devil lieth at watch, the world would fain be saying, "Aha, aha, thus we would have it"; and of myself, keep myself I cannot; trust myself I dare not; if God does not help me, I am sure it will not be long before my heart deceives me, and the world would have their advantage of me, and so God be dishonored by me, and thou also ashamed to own me. O, therefore, be much in prayer for me, thy fellow! I trust in that glorious grace conveyed from Heaven to sinners, by which they are sanctified here in this world but shall be glorified in that which is to come, unto which the Lord of His mercy brings us all.

John Bunyan. _

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Let this, therefore, learn thee thus much: he that hath not seen his lost condition hath not seen a safe condition; he that did never see himself in the devil's snare did never see himself in Christ's bosom. "This my Son was dead and is alive again: he was lost and is found." "Among whom we also had our conversation in time past." "But now are (so many of us as believe) returned unto" Jesus Christ, "the" chief "Shepherd and Bishop of your souls."

I say, therefore, if thou do find in this treatise, in the first place, something touching the nature, end, and extent of the law, do not thou cry out, therefore, all of a sudden, saying, "Here is nothing but the terror, horror, and thundering sentences of the law."

Again, if you find something of the freeness and fullness of the Gospel in the second part of this discourse, do not say either, "Here is nothing but grace, therefore, surely, an undervaluing of the law." No; but read it entirely through, and so consider of it; and I hope thou shalt find the two covenants—which all men are under, either the one or the other—discovered, and held forth in their natures, ends, bounds, together with the state and condition of them that are under the one, and of them that are under the other.

There be some that through ignorance do say how that such man as preach terror and amazement to sinners are beside the book, and are ministers of the letter—the law, and not of the Spirit—the Gospel; but I would answer them, citing them to the Sixteenth of Luke, from the nineteenth verse to the end; and (1 Cor 6:9,10; Gal 3:10; Rom 3:9-19) only this caution I would give by the way, how that they which preach terror to drive souls to the obtaining of salvation by the works of the law, that preaching is not the right Gospel preaching; yet when saints speak of the sad state that man is in by nature, to discover to souls their need of the Gospel, this is honest preaching. He that doth do so, he doth the work of a Gospel minister (Rom 3:9-25).

Again, others say, because we do preach the free, complete, and exceeding grace discovered in the Gospel, therefore we make void the law; when indeed, unless the Gospel be held forth in the glory thereof without confusion, by mingling the Covenant of Works in addition to that, the law cannot be established. "Do we then make void the law through faith," or preaching of the Gospel; nay, stay, saith Paul, "God forbid: yea, we establish the law" (Rom 3:31).

And verily, he that will indeed establish the law, or set it in its own place, for so I understand the words, must be sure to hold forth the Gospel in its right color and nature; for if a man be ignorant of the nature of the Gospel and the Covenant of Grace, they, or he, will be very apt to remove the law out of its place, and that because they are ignorant, not knowing "what they say, nor of which they affirm."

And let me tell you, if a man is ignorant of the Covenant of Grace and the bounds and boundlessness of the Gospel. However, he speaks and makes mention of the name of the Father, and of the Son, and also of the name of the new covenant and the blood of Christ, yet at this very time, and in these exact words, he will preach nothing but the law, and that as a Covenant of Works.

Reader, I must confess it is a wonderfully mysterious thing, and he had need have a wiser spirit than his own that can rightly set these two covenants in their proper places, that when he speaks of the one, he doth not jostle the other out, of its place. O, to be so well enlightened as to speak of the one—that is, the law—for to magnify the Gospel; and also to speak of the Gospel to establish, and yet not to idolize the law, nor any particular thereof! It is rare to be heard and found in very few men's breasts.

If thou shouldst say, What is it to speak to each of these two covenants to set them in their proper places and use the terror of the one to magnify and advance the glory of the other? To this, I shall answer also, read the ensuing discourse, but with an understanding heart, and it is like thou wilt find a reply therein to the same purpose, which may be to thy satisfaction.

Reader, if thou do find this book empty of fantastical expressions and without light, vain, whimsical, scholar-like terms, thou must understand it is because I never went to school to Aristotle or Plato but was brought up at my father's house, in a very mean condition, among a company of poor countrymen. But if thou find a parcel of plain, yet sound, accurate, and home sayings, attribute that to the Lord Jesus His gifts and abilities, which He has bestowed upon such a poor creature as I am and have been. And if thou, being a seeing Christian, dost find me coming short, though rightly touching at some things, attribute that either to my brevity or, if thou wilt, to my weaknesses, for I am full of them. A word or two more, and so I shall have done with this.

First, and the first is, Friend, if thou do not desire the salvation of thy soul, yet I pray thee to read this book over with serious consideration; it may be it will stir up in thee some desires to look out after it, which at present thou mayest be without.

Secondly, If thou dost find any stirrings in thy heart by thy reading such an unworthy man's works as mine are, be sure that in the first place thou give glory to God, and give way to thy convictions, and be not too hasty in getting them off from thy conscience; but let them so work till thou dost see thyself by nature void of all graces, as faith, hope, knowledge of God, Christ, and the Covenant of Grace.

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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."

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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,

Works of John Bunyan: A TREATISE OF THE FEAR OF GOD. 476

 

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).