Works of John Bunyan Volume I Part 133

Eleventh. This grace of fear also flows from a sense of the impartial judgment of G.o.d upon men according to their works. This also is manifest from the text mentioned above. And give unto every man according to his works or ways, "that they may fear thee," &c.

This is also manifest by that of Peter--"And if ye call on the Father, who without respect of persons judgeth according to every man's work, pa.s.s the time of your sojourning here in fear" (1 Peter 1:17). He that hath G.o.dly conviction of this fear of G.o.d, will fear before him; by which fear their hearts are poised, and works directed with trembling, according to the will of G.o.d. Thus you see what a weighty and great grace this grace of the holy fear of G.o.d is, and how all the graces of the Holy Ghost yield mutually their help and strength to the nourishment and life of it; and also how it flows from them all, and hath a dependence upon every one of them for its due working in the heart of him that hath it. And thus much to show you from whence it flows. And now I shall come to the third thing, to wit, to show you

What flows from this G.o.dly fear.

THIRD. Having showed you what G.o.dly fear flows from, I come now, I say, to show you what proceedeth or flows from this G.o.dly fear of G.o.d, where it is seated in the heart of man. And,

First. There flows from this G.o.dly fear a G.o.dly reverence of G.o.d.

"He is great," said David, "and greatly to be feared in the a.s.sembly of his saints." G.o.d, as I have already showed you, is the proper object of G.o.dly fear; it is his person and majesty that this fear always causeth the eye of the soul to be upon. "Behold," saith David, "as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the Lord our G.o.d, until that he have mercy upon us" (Psa 123:2). Nothing aweth the soul that feareth G.o.d so much as doth the glorious majesty of G.o.d. His person is above all things feared by them; "I fear G.o.d," said Joseph (Gen 42:18). That is, more than any other; I stand in awe of him, he is my dread, he is my fear, I do all mine actions as in his presence, as in his sight; I reverence his holy and glorious majesty, doing all things as with fear and trembling before him. This fear makes them have also a very great reverence of his Word; for that also, I told you, was the rule of their fear. "Princes," said David, "persecuted me without a cause, but my heart standeth in awe," in fear, "of thy word." This grace of fear, therefore, from it flows reverence of the words of G.o.d; of all laws, that man feareth the word; and no law that is not agreeing therewith (Psa 119:116). There flows from this G.o.dly fear tenderness of G.o.d's glory. This fear, I say, will cause a man to afflict his soul, when he seeth that by professors dishonour is brought to the name of G.o.d and to his Word. Who would not fear thee, said Jeremiah, O king of nations, for to thee doth it appertain? He speaks it as being affected with that dishonour, that by the body of the Jews was continually brought to his name, his Word, and ways; he also speaks it of a hearty wish that they once would be otherwise minded.

The same saying in effect hath also John in the Revelation--"Who shall not fear thee, O Lord," said he, "and glorify thy name?"

(Rev 15:4); clearly concluding that G.o.dly fear produceth a G.o.dly tenderness of G.o.d's glory in the world, for that appertaineth unto him; that is, it is due unto him, it is a debt which we owe unto him. "Give unto the Lord," said David, "the glory due unto his name."

Now if there be begotten in the heart of the G.o.dly, by this grace of fear, a G.o.dly tenderness of the glory of G.o.d, then it follows of consequence, that where they that have this fear of G.o.d do see his glory diminished by the wickedness of the children of men, there they are grieved and deeply distressed. "Rivers of waters,"

said David, "run down mine eyes, because they keep not thy law"

(Psa 119:136). Let met give you for this these following instances--

How was David provoked when Goliath defied the G.o.d of Israel (1 Sam 17:23-29,45,46). Also, when others reproached G.o.d, he tells us that that reproach was even as "a sword in his bones" (Psa 42:10).

How was Hezekiah afflicted when Rabshakeh railed upon his G.o.d (Isa 37). David also, for the love that he had to the glory of G.o.d's word, ran the hazard and reproach "of all the mighty people" (Psa 119:151, 89:50). How tender of the glory of G.o.d was Eli, Daniel, and the three children in their day. Eli died with fear and trembling of heart when he heard that "the ark of G.o.d was taken" (1 Sam 4:14-18). Daniel ran the danger of the lions' mouths, for the tender love that he had to the word and worship of G.o.d (Dan 6:10-16). The three children ran the hazard of a burning fiery furnace, rather than they would dare to dishonour the way of their G.o.d (Dan 3:13,16,20).

This therefore is one of the fruits of this G.o.dly fear, to wit, a reverence of his name and tenderness of his glory.

Second. There flows from this G.o.dly fear, watchfulness. As it is said of Solomon's servants, they "watched about his bed, because of fear in the night," so it may be said of them that have this G.o.dly fear--it makes them a watchful people. It makes them watch their hearts, and take heed to keep them with all diligence, lest they should, by one or another of its flights, lead them to do that which in itself is wicked (Prov 4:23; Heb 12:15). It makes them watch, lest some temptation from h.e.l.l should enter into their heart to the destroying of them (1 Peter 5:8). It makes them watch their mouths, and keep them also, at sometimes, as with a bit and bridle, that they offend not with their tongue, knowing that the tongue is apt, being an evil member, soon to catch the fire of h.e.l.l, to the defiling of the whole body (James 3:2-7). It makes them watch over their ways, look well to their goings, and to make straight steps for their feet (Psa 39:1; Heb 12:13). Thus this G.o.dly fear puts the soul upon its watch, lest from the heart within, or from the devil without, or from the world, or some other temptation, something should surprise and overtake the child of G.o.d to defile him, or to cause him to defile the ways of G.o.d, and so offend the saints, open the mouths of men, and cause the enemy to speak reproachfully of religion.

Third. There flows from this fear a holy provocation to a reverential converse with saints in their religious and G.o.dly a.s.semblies, for their further progress in the faith and way of holiness. "Then they that feared the Lord spake often one to another." Spake, that is, of G.o.d, and his holy and glorious name, kingdom, and works, for their mutual edification; "a book of remembrance was written before him for them that feared the Lord, and that thought upon his name"

(Mal 3:16). The fear of the Lord in the heart provoketh to this in all its acts, not only of necessity, but of nature: it is the natural effect of this G.o.dly fear, to exercise the church in the contemplation of G.o.d, together and apart. All fear, good and bad, hath a natural propenseness in it to incline the heart to contemplate upon the object of fear, and though a man should labour to take off his thoughts from the object of his fear, whether that object was men, h.e.l.l, devils, &c., yet do what he could the next time his fear had any act in it, it would return again to its object. And so it is with G.o.dly fear; that will make a man speak of, and think upon, the name of G.o.d reverentially (Psa 89:7); yea, and exercise himself in the holy thoughts of him in such sort that his soul shall be sanctified, and seasoned with such meditations. Indeed, holy thoughts of G.o.d, such as you see this fear doth exercise the heart withal, prepare the heart to, and for G.o.d. This fear therefore it is that David prayed for, for the people, when he said, "O Lord G.o.d of Abraham, Isaac, and of Israel our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee" (1 Chron 29:18).

Fourth. There flows from this fear of G.o.d great reverence of his majesty, in and under the use and enjoyment of G.o.d's holy ordinances.

His ordinances are his courts and palaces, his walks and places, where he giveth his presence to those that wait upon him in them, in the fear of his name. And this is the meaning of that of the apostle: "Then had the churches rest throughout all Judea, and Galilee, and Samaria, and were edified; and, walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied"

(Acts 9:31). "And walking"--that word intendeth their use of the ordinances of G.o.d. They walked in all the commandments and ordinances of the Lord blameless. This, in Old Testament language, is called, treading G.o.d's courts, and walking in his paths. This, saith the text, they did here, in the fear of G.o.d. That is, in a great reverence of that G.o.d whose ordinances they were. "Ye shall keep my Sabbaths, and reverence my sanctuary; I am the Lord" (Lev 19:30, 26:2).

It is one thing to be conversant in G.o.d's ordinances, and another to be conversant in them with a due reverence of the majesty and name of that G.o.d whose ordinances they are: it is common for men to do the first, but none can do the last without this fear. "In thy fear," said David, "will I worship" (Psa 5:7). It is this fear of G.o.d, therefore, from whence doth flow that great reverence that his saints have in them, of his majesty, in and under the use and enjoyment of G.o.d's holy ordinances; and, consequently, that makes our service in the performance of them acceptable to G.o.d through Christ (Heb 12). For G.o.d expects that we serve him with fear and trembling, and it is odious among men, for a man in the presence, or about the service of his prince, to behave himself lightly, and without due reverence of that majesty in whose presence and about whose business he is. And if so, how can their service to G.o.d have anything like acceptation from the hand of G.o.d, that is done, not in, but without the fear of G.o.d? This service must needs be an abomination to him, and these servers must come off with rebuke.

Fifth. There flows from this G.o.dly fear of G.o.d, self-denial. That is, a holy abstaining from those things that are either unlawful or inexpedient; according to that of Nehemiah, "The former governors that had been before me, were chargeable unto the people, that had taken of them bread and wine, beside forty shekels of silver, yea, even their servants bare rule over the people: but so did not I, because of the fear of G.o.d" (Neh 5:15).[17]

Here not was self-denial; he would not do as they did that went before him, neither himself, nor should his servants; but what was it that put him upon these acts of self-denial? The answer is, the fear of G.o.d: "but so did not I, because of the fear of G.o.d."

Now, whether by the fear of G.o.d in this place be meant his Word, or the grace of fear in his heart, may perhaps be a scruple to some, but in my judgment the text must have respect to the latter, to wit, to the grace of fear, for without that being indeed in the heart, the word will not produce that good self-denial in us, that here you find this good man to live in the daily exercise of. The fear of G.o.d, therefore, that was the cause of his self-denial, was this grace of fear in his heart. This made him to be, as was said before, tender of the honour of G.o.d, and of the salvation of his brother: yea, so tender, that rather than he would give an occasion to the weak to stumble, or be offended, he would even deny himself of that which others never sticked to do. Paul also, through the sanctifying operations of this fear of G.o.d in his heart, did deny himself even of lawful things, for the profit and commodity of his brother--"I will eat no flesh while the world standeth, lest I make my brother to offend"; that is, if his eating of it would make his brother to offend (1 Cor 8:13).

Men that have not this fear of G.o.d in them, will not, cannot deny themselves--of love to G.o.d, and the good of the weak, who are subject to stumble at indifferent things--but where this grace of fear is, there follows self-denial; there men are tender of offending; and count that it far better becomes their profession to be of a self-denying, condescending conversation and temper, than to stand st.u.r.dily to their own liberty in things inexpedient, whoever is offended thereat. This grace of fear, therefore, is a very excellent thing, because it yieldeth such excellent fruit as this. For this self-denial, of how little esteem soever it be with some, yet the want of it, if the words of Christ be true, as they are, takes quite away from even a professor the very name of a disciple (Matt 10:37,38; Luke 14:26,27,33). They, says Nehemiah, lorded it over the brethren, but so did not I. They took bread and wine, and forty shekels of silver of them, but so did not I; yea, even their servants bare rule over the people, "but so did not I, because of the fear of G.o.d."

Sixth. There flows from this G.o.dly fear of G.o.d "singleness of heart"

(Col 3:22). Singleness of heart both to G.o.d and man; singleness of heart, that is it which in another place is called sincerity and G.o.dly simplicity, and it is this, when a man doth a thing simply for the sake of him or of the law that commands it, without respect to this by-end,[18]

or that desire of praise or of vain-glory from others; I say, when our obedience to G.o.d is done by us simply or alone for G.o.d's sake, for his Word's sake, without any regard to this or that by-end or reserve, "not with eye-service, as men-pleasers, but in singleness of heart, fearing G.o.d." A man is more subject to nothing than to swerve from singleness of heart in his service to G.o.d, and obedience to his will. How doth the Lord charge the children of Israel, and all their obedience, and that for seventy years together, with the want of singleness of heart towards him--"When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me? And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?" (Zech 7:5,6).

They wanted this singleness of heart in their fasting, and in their eating, in their mourning, and in their drinking; they had double hearts in what they did. They did not as the apostle bids; "whether ye eat or drink, or whatsoever ye do, do all to the glory of G.o.d." And the reason of their want of this thing was, they wanted this fear of G.o.d; for that, as the apostle here saith, effecteth singleness of heart to G.o.d, and makes a man, as John said of Gaius, "do faithfully whatsoever he doth" (3 John 5). And the reason is, as hath been already urged, for that grace of fear of G.o.d retaineth and keepeth upon the heart a reverent and awful sense of the dread majesty and all-seeing eye of G.o.d, also a due consideration of the day of account before him; it likewise maketh his service sweet and pleasing, and fortifies the soul against all discouragements; by this means, I say, the soul, in its service to G.o.d or man, is not so soon captivated as where there is not this fear, but through and by it its service is accepted, being single, sincere, simple, and faithful; when others, with what they do, are cast into h.e.l.l for their hypocrisy, for they mix not what they do with G.o.dly fear.

Singleness of heart in the service of G.o.d is of such absolute necessity, that without it, as I have hinted, nothing can be accepted; because where that is wanting, there wanteth love to G.o.d, and to that which is true holiness indeed. It was this singleness of heart that made Nathanael so honourable in the eyes of Jesus Christ.

"Behold," said he, "an Israelite indeed, in whom there is no guile" (John 1:47). And it was the want of it that made him so much abhor the Pharisees. They wanted sincerity, simplicity, and G.o.dly sincerity in their souls, and so became an abhorrence in his esteem.

Now, I say, this golden grace, singleness of heart, it flows from this G.o.dly fear of G.o.d.

Seventh. There flows from this G.o.dly fear of G.o.d, compa.s.sion and bowels to those of the saints that are in necessity and distress.

This is manifest in good Obadiah; it is said of him, "That he took an hundred" of the Lord's "prophets, and hid them by fifty in a cave, and fed them with bread and water," in the days when Jezebel, that tyrant, sought their lives to destroy them (1 Kings 18:3,4).

But what was it that moved so upon his heart, as to cause him to do this thing? Why, it was this blessed grace of the fear of G.o.d.

"Now Obadiah," saith the text, "feared the Lord greatly, for it was so, when Jezebel cut off the prophets of the Lord, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water." This was charity to the distressed, even to the distressed for the Lord's sake.

Had not Obadiah served the Lord, yea, had he not greatly feared him, he would not have been able to do this thing, especially as the case then stood with him, and also with the church at that time, for then Jezebel sought to slay all that indeed feared the Lord; yea, and the persecution prevailed so much at that time, that even Elijah himself thought that she had killed all but him. But now, even now, the fear of G.o.d in this good man's heart put forth itself into acts of mercy though attended with so imminent danger. See here, therefore, that the fear of G.o.d will put forth itself in the heart where G.o.d hath put it, even to show kindness, and to have compa.s.sion upon the distressed servants of G.o.d, even under Jezebel's nose; for Obadiah dwelt in Ahab's house, and Jezebel was Ahab's wife, and a horrible persecutor, as was said before: yet Obadiah will show mercy to the poor because he feared G.o.d, yea, he will venture her displeasure, his place, and neck, and all, but he will be merciful to his brethren in distress. Cornelius, also, being a man possessed with this fear of G.o.d, became a very free-hearted and open-handed man to the poor--"He feared G.o.d, and gave much alms to the people." Indeed this fear, this G.o.dly fear of G.o.d, it is a universal grace; it will stir up the soul unto all good duties.

It is a fruitful grace; from it, where it is, floweth abundance of excellent virtues; nor without it can there be anything good, or done well, that is done. But,

Eighth. There flows from this fear of G.o.d hearty, fervent, and constant prayer. This also is seen in Cornelius, that devout man.

He feared G.o.d; and what then? why, he gave much alms to the people, "and prayed to G.o.d alway" (Acts 10:1,2).

Did I say that hearty, fervent, and constant prayer flowed from this fear of G.o.d? I will add, that if the whole duty, and the continuation of it, be not managed with this fear of G.o.d, it profiteth nothing at all. It is said of our Lord Jesus Christ himself, "He was heard in that he feared." He prayed, then, because he feared, because he feared G.o.d, and therefore was his prayer accepted of him, even because he feared--"He was heard in that he feared" (Heb 5:7). This G.o.dly fear is so essential to right prayer, and right prayer is such an inseparable effect and fruit of this fear, that you must have both or none; he that prayeth not feareth not G.o.d, yea, he that prayeth not fervently and frequently feareth him not; and so he that feareth him not cannot pray; for if prayer be the effect of this fear of G.o.d, then without this fear, prayer, fervent prayer, ceaseth. How can they pray or make conscience of the duty that fear not G.o.d? O prayerless man, thou fearest not G.o.d! Thou wouldest not live so like a swine or a dog in the world as thou dost, if thou fearest the Lord.

Ninth. There floweth from this fear of G.o.d a readiness or willingness, at G.o.d's call, to give up our best enjoyments to his disposal. This is evident in Abraham, who at G.o.d's call, without delay, rose early in the morning to offer up his only and well-beloved Isaac a burnt-offering in the place where G.o.d should appoint him.

It was a rare thing that Abraham did; and had he not had this rare grace, this fear of G.o.d, he would not, he could not have done to G.o.d's liking so wonderful a thing. It is true the Holy Ghost also makes this service of Abraham to be the fruit of his faith--"By faith Abraham offered up Isaac, and he that had received the promises offered up his only-begotten son" (Heb 11; James 2). Aye, and without doubt love unto G.o.d, in Abraham, was not wanting in this his service, nor was this grace of fear; nay, in the story where it is recorded. There it is chiefly accounted for the fruit of his G.o.dly fear, and that by an angel from heaven--"And the angel called out of heaven, and said, Abraham, Abraham. And he said, Here am I. And he said, Lay not thine hand upon the lad, neither do thou anything unto him, for now I know that thou fearest G.o.d, seeing thou hast not withheld thy son, thine only son, from me" (Gen 22:11,12).

Now I know it; now, now thou hast offered up thine only Isaac, thine all, at the bidding of thy G.o.d. Now I know it. The fear of G.o.d is not presently discerned in the heart and life of a man. Abraham had long before this done many a holy duty, and showed much willingness of heart to observe and do the will of G.o.d; yet you find not, as I remember, that he had this testimony from heaven that he feared G.o.d till now; but now he has it, now he has it from heaven. "Now I know that thou fearest G.o.d." Many duties may be done--though I do not say that Abraham did them--without the fear of G.o.d; but when a man shall not stick at, or withhold, his darling from G.o.d, when called upon by G.o.d to offer it up unto him, that declareth, yea, and gives conviction to angels, that now he feareth G.o.d.

Tenth. There floweth from this G.o.dly fear humility of mind. This is evident, because, when the apostle cautions the Romans against the venom of spiritual pride, he directs them to the exercise of this blessed grace of fear as its antidote. "Be not high-minded,"

saith he, "but fear" (Rom 11:20). Pride, spiritual pride, which is here set forth by the word "high-minded," is a sin of a very high and d.a.m.nable nature; it was the sin of the fallen angels, and is that which causeth men to fall into the same condemnation--"Lest being lifted up with pride, he fall into the condemnation of the devil." Pride, I say, it d.a.m.ns a professor with the d.a.m.nation of devils, with the d.a.m.nation of h.e.l.l, and therefore it is a deadly, deadly sin. Now against this deadly sin is set the grace of humility; that comely garment, for so the apostle calls it, saying, "be clothed with humility." But the question is now, how we should attain to, and live in, the exercise of this blessed and comely grace? to which the apostle answers, Fear; be afraid with G.o.dly fear, and thence will flow humility--"Be not high-minded, but fear." That is, Fear, or be continually afraid and jealous of yourselves, and of your own naughty hearts, also fear lest at some time or other the devil, your adversary, should have advantage of you. Fear, lest by forgetting what you are by nature, you also forget the need that you have of continual pardon, support, and supplies from the Spirit of grace, and so grow proud of your own abilities, or of what you have received of G.o.d, and fall into the condemnation of the devil. Fear, and that will make you little in your own eyes, keep you humble, put you upon crying to G.o.d for protection, and upon lying at his foot for mercy; that will also make you have low thoughts of your own parts, your own doings, and cause you to prefer your brother before yourself, and so you will walk in humiliation, and be continually under the teachings of G.o.d, and under his conduct in your way. The humble, G.o.d will teach--"The meek will he guide in judgment, the meek will he teach his way." From this grace of fear then flows this excellent and comely thing, humility; yea, it also is maintained by this fear. Fear takes off a man from trusting to himself, it puts a man upon trying of all things, it puts a man upon desiring counsel and help from heaven, it makes a man ready and willing to hear instruction, and makes a man walk lowly, softly, and so securely in the way.

Eleventh. There flows from this grace of fear, hope in the mercy of G.o.d--"The Lord taketh pleasure in them that fear him, in them that hope in his mercy" (Psa 147:11). The latter part of the text is an explanation of the former: as if the psalmist had said, They be the men that fear the Lord, even they that hope in his mercy; for true fear produceth hope in G.o.d's mercy. And it is further manifest thus. Fear, true fear of G.o.d inclineth the heart to a serious inquiry after that way of salvation which G.o.d himself hath prescribed; now the way that G.o.d hath appointed, by the which the sinner is to obtain the salvation of his soul, is his mercy as so and so set forth in the Word, and G.o.dly fear hath special regard to the Word. To this way, therefore, the sinner with this G.o.dly fear submits his soul, rolls himself upon it, and so is delivered from that death into which others, for want of this fear of G.o.d, do headlong fall.

It is, as I also hinted before, the nature of G.o.dly fear to be very much putting the soul upon the inquiry which is, and which is not, the thing approved of G.o.d, and accordingly to embrace it or shun it. Now I say, this fear having put the soul upon a strict and serious inquiry after the way of salvation, at last it finds it to be by the mercy of G.o.d in Christ; therefore this fear putteth the soul upon hoping also in him for eternal life and blessedness; by which hope he doth not only secure his soul, but becomes a portion of G.o.d's delight--"The Lord takes pleasure in them that fear him, in them that hope in his mercy."

Besides, this G.o.dly fear carrieth in it self-evidence that the state of the sinner is happy, because possessed with this happy grace.

Therefore, as John saith, "We know we have pa.s.sed from death unto life, because we love the brethren" (1 John 3:14). So here, "The Lord taketh pleasure in them that fear him, in them that hope in his mercy." If I fear G.o.d, and if my fearing of him is a thing in which he taketh such pleasure, then may I boldly venture to roll myself for eternal life into the bosom of his mercy, which is Christ. This fear also produceth hope; if therefore, poor sinner, thou knowest thyself to be one that is possessed with this fear of G.o.d, suffer thyself to be persuaded therefore to hope in the mercy of G.o.d for salvation, for the Lord takes pleasure in thee. And it delights him to see thee hope in his mercy.

Twelfth. There floweth from this G.o.dly fear of G.o.d an honest and conscientious use of all those means which G.o.d hath ordained, that we should be conversant in for our attaining salvation. Faith and hope in G.o.d's mercy is that which secureth our justification and hope, and as you have heard, they do flow from this fear. But now, besides faith and hope, there is a course of life in those things in which G.o.d hath ordained us to have our conversation, without which there is no eternal life. "Ye have your fruit unto holiness, and the end everlasting life"; and again, "without holiness no man shall see the Lord." Not that faith and hope are deficient, if they be right, but they are both of them counterfeit when not attended with a reverent use of all the means: upon the reverent use of which the soul is put by this grace of fear. "Wherefore, beloved," said Paul, "as ye have always obeyed, not as in my presence only, but now much more in mine absence, work out your own salvation with fear and trembling" (Rom 6:22; Heb 12:14; Phil 2:11).

There is a faith and hope of mercy that may deceive a man (though the faith of G.o.d's elect, and the hope that purifies the heart never will), because they are alone, and not attended with those companions that accompany salvation (Heb 6:3-8). But now this G.o.dly fear carries in its bowels, not only a moving of the soul to faith and hope in G.o.d's mercy, but an earnest provocation to the holy and reverent use of all the means that G.o.d has ordained for a man to have his conversation in, in order to his eternal salvation.

"Work out your salvation with fear." Not that work is meritorious, or such that can purchase eternal life, for eternal life is obtained by hope in G.o.d's mercy; but this hope, if it be right, is attended with this G.o.dly fear, which fear putteth the soul upon a diligent use of all those means that may tend to the strengthening of hope, and so to the making of us holy in all manner of conversation, that we may be meet to be partakers of the inheritance of the saints in light. For hope purifieth the heart, if fear of G.o.d shall be its companion, and so maketh a man a vessel of mercy prepared unto glory. Paul bids Timothy to fly pride, covetousness, doting about questions, and the like, and to "follow after righteousness, G.o.dliness, faith, love, patience; to fight the good fight of faith, and to lay hold on eternal life" (1 Tim 6).

So Peter bids that we "add to our faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience G.o.dliness; and to G.o.dliness brotherly kindness; and to brotherly kindness charity"; adding, "for if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Peter 1:5-11). The sum of all which is that which was mentioned before; to wit, "to work out our own salvation with fear and trembling."

For none of these things can be conscientiously done, but by and with the help of this blessed grace of fear.

Thirteenth. There flows from this fear, this G.o.dly fear, a great delight in the holy commands of G.o.d, that is, a delight to be conformable unto them. "Blessed is the man that feareth the Lord, that delighteth greatly in his commandments" (Psa 112:1). This confirmeth that which was said before, to wit, that this fear provoketh to a holy and reverent use of the means; for that cannot be, when there is not an holy, yea, a great delight in the commandments. Wherefore this fear maketh the sinner to abhor that which is sin, because that is contrary to the object of his delight. A man cannot delight himself at the same time in things directly opposite one to another, as sin and the holy commandment is; therefore Christ saith of the servant, he cannot love G.o.d and mammon--"Ye cannot serve G.o.d and mammon." If he cleaves to the one, he must hate and despise the other; there cannot at the same time be service to both, because that themselves are at enmity one with the other. So is sin and the commandment. Therefore if a man delighteth himself in the commandment, he hateth that which is opposite, which is sin: how much more when he greatly delighteth in the commandment? Now, this holy fear of G.o.d it taketh the heart and affections from sin, and setteth them upon the holy commandment. Therefore such a man is rightly esteemed blessed. For no profession makes a man blessed but that which is accompanied with an alienation of the heart from sin, nor doth anything do that when this holy fear is wanting.

It is from this fear then, that love to, and delight in, the holy commandment floweth, and so by that the sinner is kept from those falls and dangers of miscarrying that other professors are so subject to: he greatly delights in the commandment.

Fourteenth. Lastly, There floweth from this fear of G.o.d, enlargement of heart. "Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged" (Isa 60:5). "Thine heart shall fear, and be enlarged," enlarged to G.o.d-ward, enlarged to his ways, enlarged to his holy people, enlarged in love after the salvation of others. Indeed when this fear of G.o.d is wanting, though the profession be never so famous, the heart is shut up and straitened, and nothing is done in that princely free spirit which is called "the spirit of the fear of the Lord" (Psa 51:12; Isa 11:2). But with grudging, legally, or with desire of vain-glory, this enlargedness of heart is wanting, for that flows from this fear of the Lord.

Thus have I showed you both what this fear of G.o.d is, what it flows from, and also what doth flow from it. I come now to show you some

OF THE PRIVILEGES OF THEM THAT THUS DO FEAR THE LORD.

Having thus briefly handled in particular thus far this fear of G.o.d, I shall now show you certain of the excellent privileges of them that fear the Lord, not that they are not privileges that have been already mentioned; for what greater privileges than to have this fear producing in the soul such excellent things so necessary for us for good, both with reference to this world, and that which is to come? But because those fourteen above named do rather flow from this grace of fear where it is, than from a promise to the person that hath it, therefore I have chosen rather to discourse of them as the fruits and effects of fear, than otherwise. Now, besides all these, there is entailed by promise to the man that hath this fear many other blessed privileges, the which I shall now in a brief way lay open unto you.

First Privilege, then. That man that feareth the Lord, has a grant and a license "to trust in the Lord," with an affirmation that he is their help, and their shield--"Ye that fear the Lord, trust in the Lord; he is their help and their shield" (Psa 115:11). Now what a privilege is this! an exhortation in general to sinners, as sinners, to trust in him, is a privilege great and glorious; but for a man to be singled out from his neighbours, for a man to be spoken to from heaven, as it were by name, and to be told that G.o.d hath given him a license, a special and peculiar grant to trust in him, this is abundantly more; and yet this is the grant that G.o.d hath given that man! He hath, I say, a license to do it--a license indicted by the Holy Ghost, and left upon record for those to be born that shall fear the Lord, to trust in him. And not only so, but as the text affirmeth, "he is their help and their shield." Their help under all their weaknesses and infirmities, and a shield to defend them against all the a.s.saults of the devil and this world.

So then, the man that feareth the Lord is licensed to make the Lord his stay and G.o.d of his salvation, the succour and deliverer of his soul. He will defend him because his fear is in his heart.

O ye servants of the Lord, ye that fear him, live in the comfort of this; boldly make use of it when you are in straits, and put your trust under the shadow of his wings, for indeed he would have you do so, because you do fear the Lord.

Second Privilege. G.o.d hath also proclaimed concerning the man that feareth the Lord, that he will also be his teacher and guide in the way that he shall choose, and hath moreover promised concerning such, that their soul shall dwell at ease--"What man is he that feareth the Lord?" says David, "him shall he teach in the way that he shall choose" (Psa 25:12). Now, to be taught of G.o.d, what like it? yea, what like to be taught in the way that thou shalt choose?

Thou hast chosen the way to life, G.o.d's way; but perhaps thy ignorance about it is so great, and those that tempt thee to turn aside so many and so subtle, that they seem to outwit thee and confound thee with their guile. Well, but the Lord whom thou fearest will not leave thee to thy ignorance, nor yet to thine enemies'