A treatise of the fear of God shewing what it is, and how distinguished from that what is not so : also whence it comes, who has it, what are the effects, and what the priviledges of those that have it in their hearts / by John Bunyan.

The second use is an Exhortati∣on to fear God.

My next word shall be, an Exhortation to fear God. I mean an Exhortation to Saints, O fear the Lord ye his Saints for there is no want to them that fear him.

Not but that every Saint doth fear God, but as the Apostle saith in an other case, I beseech you do it more and more. The fear of the Lord, as I have shewed you, is a grace of the new covenant, as other saving graces are, and so is capeable of being stronger or

weaker as other graces are. Wherefore I beseech you fear him more and more.

It is said of Obadiah, That he feared the Lord greatly: every Saint fears the Lord, but every Saint does not greatly fear him. O there are but few Obadiah's in the world. I mean among the Saints on earth: See the whole relation of him, 1 King. 18. As Paul said of Timothy, I have none likeminded, so it may be said of some concerning the fear of the Lord; They have scarce a fellow. So it was with Job, There is none like him in all the earth, one that feareth God, &c. Job 1. Chap. 2. There was even none in Jobs day that feared God like him, no, there was not one like him in all the earth, but doubtless there were more in the World that feared God; but this fearing of him greatly, that's the thing that Saints should do, and that was the thing that Job did do, and in that he did outstrip his fellows.

It is also said of Hananiah, That he was a faithful man, and feared God above many, Nehe. 7.2. He also had got, as to the exercise of, and growth in this grace, the start of many of his Brethren. He feared God above many. Now then, seeing this grace admits of degrees, and is in some stronger, and in some weaker: let us be all awakned, as to other graces, so to this grace also. That like as you abound

in every thing, in faith, in utterance, in know∣ledg, and in all diligence, and in your love to us: See that ye abound in this grace also.

I will labour to inforce this exhortation upon you by several motives.

1. Let Gods distinguishing love to you, be a motive to you to fear him greatly. He hath put his fear in thy heart, and hath not given that blessing to thy neighbour; perhaps not to thy Husband, thy Wife, thy Child, or thy Pa∣rent: Oh what an obligation should this con∣sideration lay upon thy heart, greatly to fear the Lord? Remember also, (as I have shewed in the first part of this book) that this fear of the Lord is his Treasure, a choice Jewel, given only to favorites, and to those that are great∣ly beloved.

Great gifts naturally tend to oblige, and will do so, I trust, with thee, when thou shalt ingeniously consider it. It is a signe of a very bad nature when the contrary shews it self; Could God have done more for thee then to have put his fear in his heart? This is better, then to have given thee a place, even in Heaven without it. Yea had he given thee all faith, all knowledge, and the tongue of Men and Angels, and a place in Heaven to boot, They had all been short of this gift, of the fear of God in thy heart. Therefore love it, nourish it, exercise it, use all meanes to cause

it to increase and grow in thy heart, that it may appear it is set by, at thy hand poor sinner.

2: Another motive to stir thee up to grow in this grace of the fear of God, May be the priviledges that it laies thee under. What, or where wilt thou find in the Bible, so many priviledges, so affectionately intailed to any grace, as to this of the fear of God? God speaks of this grace, and of the priviledges that belong unto it, as if (to speak with re∣verance) he knew not how to have done blessing of the man that hath it.

It seems to me, as if this grace of fear, is the darling grace, the grace that God sets his heart upon at the highest rate. As it were he imbraces and hugs, and laies the man in his bosom, that hath, and grows strong in this grace of the fear of God.

See again the many priviledges in which the man is intrested, that hath this grace in his heart: and see also that there are but few of them, wherever mentioned, but have in∣tailed to them the pronunciation of a blessing, or else that man is spoken of by way of Ad∣miration.

3. Another motive may be this. The man that groweth in this grace of the fear of the Lord will escape those evils that others will fall into. Where this grace is, it keepeth the soul from final apostacy. [I will put my fear in their

heart, and they shall not depart from me, Jer. 32.40.] But yet, if there be not an increase in this grace, much evil may attend, and be commited notwithstanding.

There is a child that is healthy, and hath its limbs and can go, but 'tis careless; now the evil of carelessness doth disadvantage it very much, carelessness is the cause of stumblings, of falls, of knocks, and that it falls into the dirt, yea that somtimes 'tis burned, or al∣most drowned. And thus it is even with Gods people that fear him, because they ad not to their fear, a care of growing more in the fear of God, therefore they reap dam∣mage; whereas, were they more in his fear, it would keep them better, deliver them more, and preserve them from these snares of death.

4. Another motive may be this, To grow in this grace of the fear of God, is the way to be kept alwaies in a conscientious performance of Christian duties.

An increase in this grace I say, keeps every grace in exercise, and the keeping of our gra∣ces in their due exercise, produceth a consci∣entious performance of duties. Thou hast a Watch perhaps in thy pocket, but the hand will not as yet be kept in any good order, but does alwaies give thee the lie, as to the hour of the day; well, but what is the way

to remedy this but to look well to the spring, and the wheels within? for if they indeed go right, so will the hand do also. This is thy case in spiritual things? Thou art a gracious man, and the fear of God is in thee, but yet for all that, one cannot well tell, by thy life, what time a day it is. Thou givest no true, and constant signe that thou art indeed a Christian; why the reason is, thou dost not look well to this grace of the fear of God. Thou dost not grow and increase in that, but sufferest thy heart to grow careless, and hard, and so thy life remiss, and worldly: Job's grow∣ing great in the fear of God, made him eschew evil, Job. 1. chap. 2.

5. Another motive is, This is the way to be wise indeed. A wise man feareth and departeth from evil. It doth not say a wise man hath the grace of fear, but a wise man feareth, that is pureth this grace into exercise. There is no greater signe of wisdom then to grow in this blessed grace. Is it not a signe of wisdom to depart from sins, which are the snares of Death and Hell? Is it not a signe of wisdom for a man, yet more and more to indeavour to intrest himself in the love and protection of God? Is it not a high point of wisdom for a man to be alwaies doing of that which laies him under the conduct of Angels? surely this

is wisdom. And if it be a blessing to have this fear, is it not wisdom to increase in it? doubtless it is the highest point of wisdom, as I have shewed before, therefore grow there∣in.

6. Another motive may be this. It is seemly for Saints to fear, and increase in this fear of God.

1. He is thy Creator, is it not seemly for creatures to fear and reverence their Cre∣ator?

2. He is thy King, is it not seemly for Subjects to fear and reverence their King?

3. He is thy Father, is it not seemly for Children to reverence and fear their Father? yea and to do it more and more?

7. Another motive may be, It is honourable to grow in this grace of fear: when Ephraim spake trembling he exalted himself in Israel, Hos. 13.1.

Truly to fear, and to abound in this fear, is a signe of a very princely spirit: and the rea∣son is, when I greatly fear my God, I am above the fear of all others, nor can any thing 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, said he, fear not them that kill the body, and after that have no more that they can do. (I but this is an 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 who after he hath killed, hath power to cast into Hell; yea, I say unto you fear him, Luke 12.4, 5.

Indeed this true fear of God, sets a man above all the world. And therofore, It saith again, fear not their fear, but sanctify the Lord God in your heart, and let him be your fear, and let him be your dread, Isa. 8.

Your great, ranting, swaggering Roysters that are ignorant of the nature of this fear of God, count it a poor sneaking, pittiful, cow∣ardly spirit in Men to fear and tremble be∣fore the Lord, but whoso looks back to gaols, and gibbits, to the sword and burning stake, shall see, that there in them has been the most mighty and invincible spirit that has been 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 honourable, when he positively excludeth those from a dwelling place in his house, That do not honour them that fear him, Psal. 15.4. And he saith more∣over, A woman that feareth the Lord, shee shall be praised. If the world and godless men will not honour these, they shall be honoured some way else. Such, saith he, that honour me

I will honour, and they shall be honoured in Heaven, in the Churches, and among the An∣gels.

8. Another motive to grow in this fear of God, may be, This fear, and the encrease of it, qualifies a man to be put in trust with hea∣venly 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, Mala. 2.5.

Behold what a gift, what a mercy, what a blessing this Levi is intrusted with; to wit with Gods everlasting covenant, and with the life, and peace, that is wrapped up in this Co∣venant. But why is it given to him? the an∣swer 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 intrusted with any spiritual gift. The gift here was given to Levi to minister to his bre∣thren doctrinally thereof, for he (saith God) shall teach Jacob my Statutes and Israel my Law.

See also, Exod. 18.21. and Neh. 7.2. With many other places that might be named, and you will find that men fearing God and hateing 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 then with another. Therefore God made Joseph Lord of all Aegypt; Obadiah, Steward of Ahabs house, Daniel, Mor∣decai and the three Children were set over the province of Babilon. And this by the won∣derful 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 peo∣ple in special. True, when there is no special matter, or thing to be done by God in a Na∣tion for his people, then who will, that is, whether they have grace or no, may have the dispose of those things: but if God has any thing in special to bestow upon his people of this worlds good, then he will intrust it in the hands of men fearing God. Joseph must now be made Lord of Aegypc because Israel must be kept from starving: Obadiah must now be made Steward of Ahabs house, be∣cause the Lords Prophets must be hid from,

and fed in despite of 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 the fear of God, be serviceable to their Brethren in their straits and difficulties, Gen. 42.18. Chap. 41.39. 1 King. 18.3. Hester the two last Chapters, Dan. 2.48. Chap. 3.30. Chap. 5.29. Chap. 6.1, 2, 3.

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

1. There no grace thrives, neither Faith, Hope, Love, nor any grace. This is evident from that general Exhortation, perfect holiness in the fear of God, 2 Cor. 7.1. Perfect holi∣ness, what is that? but as James saies of pa∣tience, let every grace have its perfect work, that ye may be perfect and entire lacking no∣thing. Jam. 1.

But this cannot be done but in the fear of God, yea in the exercise of that grace, and so consequently in the growth of it, for there is no grace, but grows being exercised. If then you would be perfect in holiness, if you would have every grace that God has put into your souls, grow and flourish unto perfection, lay them, as I may say a soak in this grace

of fear, and do all in the exercise of it: for a little done in the fear of the Lord is better then the revenues of the wicked. And a∣gain, the Lord will not suffer the soul of the righteous, the soul that liveth in the fear of the Lord, to famish, but he casteth away the abundance of the wicked. Bring abundance to God, and if it be not seasoned with godly fear, it shall not be acceptable to him, but lothsome and abominable in his sight; for it doth not flow from the spirit of the fear of the Lord.

2. Therefore where there is not a growth in this fear, there is no duty done so accep∣tably. This flows from that which goes before, for if grace rather decays than grows, where this grace of fear is not in the growth and in∣crease thereof, then duties in their glory and acceptableness decay likewise.

10. Another motive to stir thee up to grow in the increase of this grace of fear is, It is a grace, do but abound therein, that will give thee great boldness both with God and men. Job was a man, a none-such in his day, for one that feared God, and who so bold with God as Job? who so bold with God, and who so bold with men as he?

1. How bold was he with God, when he wishes for nothing more then that he might come even to his seat, and concludes that if

he could come at him, he would approach even as a prince unto him, and as such would order his cause before him, Job 23.3, 4, 5, 6, 7. Chap. 31.35, 36, 37.

Also before his friends, how bold was he? For ever as they laid to his charge that he was an hypocrite, he refels them with the testimony of a good conscience, which good conscience he got and kept, and maintained by increasing in the fear of God, yea his con∣science was kept so good by this grace of fear, (for 'twas by that that he eschewed evil) that 'twas common with him to appeall to God when accused, and also to put himself for his clearing under most bitter curses and impre∣cations, Job 13.3, 4, 5, 6, 7, 8, 9.18, 19, 20, 21, 22, 24. Job 31.

This fear of God is it that keeps the consci∣ence clean and tender, and so free from much of that defilement that even a good man may be afflicted with, for want of his growth in this fear of God.

Yea let me add, if a man can with a good conscience say that he desires to fear the name of God, it will ad boldness to his soul in his approaches into the presence of God. O Lord, said, Nehemiah, I beseech thee let thine ear be attentive to the prayer of thy Servant, and Servants, who desire to fear thy name, Nehe. 1.11.

He pleaded his desire of fearing the name of God, as an argument with God to grant him his request; and the reason was, because God had promised before to bless them that fear him, both small and great, Ps. 115.13.

11. Another motive to stir you up to fear the Lord, and to grow in this fear, is, by it thou maiest have thy labours blessed to the saving of the souls of others. 'Tis said of Levi (of whom mention was made before, that he feared God and was afraid before his Name) that he sa∣ved others from their sins. The law of truth was in his lips, and he walked with me in Peace and Equity, and did turn away many from ini∣quity, Mal. 25.6. The fear of God that dwelt in his heart, shewed its growth in the Sanctifying of the Lord by his life and words, and the Lord also blessed this his growth here∣in, by blessing his labours to the saving of his Neighbors.

Wouldest thou save thy Husband, thy Wife, thy Children, &c. then be greatly in the fear of God. This Peter teaches, Wives, saith he, be subject to your own husbands, that if any obey not the word, they may without the word, be won by the conversation of the wives, while they behold your chast conversation, coupled with fear, 1 Pet. 3.1, 2.

So then, if Wives and Children: yea if Husbands, Wives, Children, Servants, &c. did

but better observe this general rule of Peter, to wit, of letting their whole conversation be coupled with fear, they might be made in∣struments in Gods hand of much more good then they are. But the misery is, the fear of God is wanting in actions, and that is the cause that so little good is done by those that profess. 'Tis not a conversation, that is coupled with a profession (for a great profession may be attended with a life that is not good, but scandalous) but it is a conversa∣tion coupled with fear of God (that is, with the impressions of the fear of God upon it) that is convincing, and that ministreth the a∣wakenings of God to the conscience, in order to saving the unbeliever. O they are a sweet cou∣ple, to wit, a Christian conversation, coupled with fear.

The want of this fear of God, is that that has been a stumbling block to the blind often∣times. Alas, the World will not be convinced by your talk, by your notions and by the great profession that you make, if they see not, therewith mixed, the lively impressions of the fear of God: but will, as I said, rather stumble and fall, even at your conversation and at your profession itself. Wherefore, to prevent this mischief, that is of stumbling of souls while you make your profession of God, by a conversation not becoming your professi∣on:

God bids you fear him. Implying that a good conversation coupled with fear delivers the blind world from those falls that other∣wise they cannot be delivered from. Thou shalt not curse the deaf, nor put a stumbling block be∣fore the blind, but shalt fear thy God, I am the Lord, Levit. 19.14.

But shalt fear thy God, that is the remedy that will prevent their stumbling at you, at what else soever they stumble. Wherefore Paul saies to Timothy. Take heed to thy self, and to thy doctrine, continue in them, for in so doing thou shalt both save thy self and them that hear thee, 1 Tim. 4.16.

12. Another Motive to fear, and grow in this fear of God is, This is the way to engage God to deliver thee from many outward dangers, whoever fals therin, Psal. 34.7.

This is proved from that of the story of the Hebrew Midwives. The Midwives saies Moses, feared God, and did not drown the Men-Chil∣dren as the King had commanded, but saved them alive. And what follows, Therefore God dealt well with the Midwives; and it came to pass that because the Midwives feared God, that he made them houses, Exod. 1. That is he sheltered them and caused them to be hid from the rage and fury of the King, and that perhaps in some of the Houses of the Egyptians themselves, for why might not the Midwives be there hid

as well as was Moses even in the Kings Court?

And how many times are they that fear God, said to be delivered, both by God and his Holy Angels: as also I have already shewed.

13. Another Motive to fear and to grow in this fear of God is, This is the way to be deli∣vered from Errors, and damnable opinions. There are some that perish in their righteousness, thats an Error; there be some that perish in their wickedness, and thats an Error also. Some again prolong their lives by their wickedness, and others are righteous over much, and also some are over wise, and all these are snares, and pits, and holes. But then saiest thou, how shall I escape? Indeed thats the question, and the Holy Ghost resolves it thus, He that fear∣eth God shall come out of them all, Eccles. 7.15, 16, 17, 18.

14. Another Motive to fear, and to grow in this fear of God, is, Such have leave, be they never so dark in their souls, to come boldly to Jesus Christ, and to trust in him for life. I told you before, that they that fear God, have in the general, a licence to trust in him: but now I tell you, and that in particular that they, and they specially may do it, and that though in the dark: you that sit in darkness and have no light, if this grace of fear be alive in your hearts, you have this boldness; Who is among you that feareth the Lord (mark that feareth the

Lord) and obeyeth the voice of his Servant, that walketh in darkness, and hath no light, let him trust in the name of the Lord, and stay upon his God, Isa. 50.10.

It is no small advantage, you know, when men have to deal in difficult matters, to have a patent, or licence to deal; now to trust in the Lord is a dificult thing, yet the best and most gainful of all. But then, some will say, since tis so difficult, how may we do with∣out danger? why the Text gives a licence, a patent to them to trust in his name that have his fear in their hearts. Let HIM trust in the name of the Lord, and stay upon his God.

15. Another Motive to fear and grow in the grace of fear, is, God will own and acknow∣ledge such to be his, who ever he rejecteth. Yea he will distinguish and seperate them from all others, in the day of his terrible Judgments.

He will do with them, as he did by those that sighed for the abominations that were done in the Land, (Ezek. 9.) command the man that hath his Inkhorn by his side, To set a mark up∣on their foreheads, that they might not fall in that Judgment with others.

So in Mal. 3. God saies plainly of them that feared the Lord, and that thought upon his name: That they should be writ in his Book. A Book of remembrance was written before him for them that feared the Lord, and that thought

upon his name, and they shall he mine saith the Lord of Hosts in the day that I make up my Jew∣els and I will spare them as a man spareth his own Son that serveth him, Mala. 3.16, 17.

Mark, he both acknowledges them for his, and also promises to spare them, as a man would spare his own Son. Yea and moreover will wrap them up as his chief Jewels with himself in the bundle of life. Thus much for the Motives.