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)
