Works of John Bunyan Volume I Part 132

Answ. 1. By giving the lie, and by prevailing with us to give it too, to the work of grace wrought in our hearts, and to the testimony of the Holy Spirit of adoption. Or, 2. By abusing of our ignorance of the everlasting love of G.o.d to his in Christ, and the duration of the covenant of grace. Or, 3. By abusing some scripture that seems to look that way, but doth not. Or, 4. By abusing our senses and reason. Or, 5. By strengthening of our unbelief. Or, 6. By overshadowing of our judgment with horrid darkness. Or, 7. By giving of us counterfeit representations of G.o.d. Or, 8. By stirring up, and setting in a rage, our inward corruptions. Or, 9. By pouring into our hearts abundance of horrid blasphemies. Or, 10. By putting of wrong constructions on the rod, and chastising hand of G.o.d. Or, 11. By charging upon us, that our ill behaviours under the rod, and chastising hand of G.o.d, is a sign that we indeed have no grace, but are downright graceless reprobates. By these things and other like these, Satan, I say, Satan bringeth the child of G.o.d, not only to the borders, but even into the bowels of the fears of d.a.m.nation, after it hath received a blessed testimony of eternal life, and that by the Holy Spirit of adoption.

[The people of G.o.d should fear his rod.]

Quest. But would you not have the people of G.o.d stand in fear of his rod, and be afraid of his judgments?

Answ. Yes, and the more they are rightly afraid of them, the less and the seldomer will they come under them; for it is want of fear that brings us into sin, and it is sin that brings us into these afflictions. But I would not have them fear with the fear of slaves; for that will add no strength against sin; but I would have them fear with the reverential fear of sons, and that is the way to depart from evil.

Quest. How is that?

Answ. Why, having before received the spirit of adoption; still to believe that he is our father, and so to fear with the fear of children, not as slaves fear a tyrant. I would therefore have them to look upon his rod, rebukes, chidings, and chastis.e.m.e.nts, and also upon the wrath wherewith he doth inflict, to be but the dispensations of their Father. This believed, maintains, or at least helps to maintain, in the heart, a son-like bowing under the rod.

It also maintains in the soul a son-like confession of sin, and a justifying of G.o.d under all the rebukes that he grieveth us with.

It also engageth us to come to him, to claim and lay hold of former mercies, to expect more, and to hope a good end shall be made of all G.o.d's present dispensations towards us (Micah 7:9; Lam 1:18; Psa 77:10-12; Lam 3:31-34).[14]

Now G.o.d would have us thus fear his rod, because he is resolved to chastise us therewith, if so be we sin against him, as I have already showed; for although G.o.d's bowels turn within him, even while he is threatening his people, yet if we sin, he will lay on the rod so hard as to make us cry, "Woe unto us that we have sinned"

(Lam 5:16); and therefore, as I said, we should be afraid of his judgments, yet only as afore is provided as of the rod, wrath, and judgment of a Father.

[Five considerations to move to child-like fear.]

Quest. But have you yet any other considerations to move us to fear G.o.d with child-like fear?

Answ. I will in this place give you five. 1. Consider that G.o.d thinks meet to have it so, and he is wiser in heart than thou; he knows best how to secure his people from sin, and to that end hath given them law and commandments to read, that they may learn to fear him as a Father (Job 37:24; Eccl 3:14; Deut 17:18,19). 2. Consider he is mighty in power; if he touch but with a fatherly touch, man nor angel cannot bear it; yea, Christ makes use of that argument, he "hath power to cast into h.e.l.l; Fear him" (Luke 12:4,5). 3. Consider that he is everywhere; thou canst not be out of his sight or presence; nor out of the reach of his hand. "Fear ye not me? saith the Lord." "Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord" (Jer 5:22, 23:24). 4. Consider that he is holy, and cannot look with liking upon the sins of his own people. Therefore, says Peter, be "as obedient children, not fas.h.i.+oning yourselves according to the former l.u.s.ts in your ignorance, but as he which hath called you is holy, so be ye holy in all manner of conversation, because it is written, Be ye holy, for I am holy. 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." 5.

Consider that he is good, and has been good to thee, good in that he hath singled thee out from others, and saved thee from their death and h.e.l.l, though thou perhaps wast worse in thy life than those that he left when he laid hold on thee. O this should engage thy heart to fear the Lord all the days of thy life. They "shall fear the Lord, and his goodness in the latter days" (Hosea 3:5).

And now for the present, I have done with that fear, I mean as to its first workings, to wit, to put me in fear of d.a.m.nation, and shall come, in the next place, to treat

OF THE GRACE OF FEAR MORE IMMEDIATELY INTENDED IN THE TEXT.

I shall now speak to this fear, which I call a lasting G.o.dly fear; first, by way of explication; by which I shall show, FIRST. How by the Scripture it is described. SECOND. I shall show you what this fear flows from. And then, THIRD. I shall also show you what doth flow from it.

[How this Fear is described by the Scripture.]

FIRST. For the first of these, to wit, how by the Scripture this fear is described; and that, First. More generally. Second. More particularly.

First. More generally.

1. It is called a grace, that is, a sweet and blessed work of the Spirit of grace, as he is given to the elect by G.o.d. Hence the apostle says, "let us have grace, whereby we may serve G.o.d acceptably, with reverence and G.o.dly fear" (Heb 12:28). For as that fear that brings bondage is wrought in the soul by the Spirit as a spirit of bondage, so this fear, which is a fear that we have while we are in the liberty of sons, is wrought by him as he manifesteth to us our liberty; "where the Spirit of the Lord is, there is liberty,"

that is, where he is as a spirit of adoption, setting the soul free from that bondage under which it was held by the same Spirit while he wrought as a spirit of bondage. Hence as he is called a spirit working bondage to fear, so he, as the Spirit of the Son and of adoption, is called "the Spirit of the fear of the Lord"

(Isa 11:2). Because it is that Spirit of grace that is the author, animater, and maintainer of our filial fear, or of that fear that is son-like, and that subjecteth the elect unto G.o.d, his word, and ways; unto him, his word, and ways, as a Father.

2. This fear is called also the fear of G.o.d, not as that which is unG.o.dly is, nor yet as that may be which is wrought by the Spirit as a spirit of bondage, but by way of eminency; to wit, as a dispensation of the grace of the gospel, and as a fruit of eternal love. "I will put my fear in their hearts, that they shall not depart from me" (Jer 32:38-41).

3. This fear of G.o.d is called G.o.d's treasure, for it is one of his choice jewels, it is one of the rarities of heaven, "The fear of the Lord is his treasure" (Isa 33:6). And it may well go under such a t.i.tle; for as treasure, so the fear of the Lord is not found in every corner. It is said all men have not faith, because that also is more precious than gold; the same is said about this fear--"There is no fear of G.o.d before their eyes"; that is, the greatest part of men are utterly dest.i.tute of this G.o.dly jewel, this treasure, the fear of the Lord. Poor vagrants, when they come straggling to a lord's house, may perhaps obtain some sc.r.a.ps and fragments, they may also obtain old shoes, and some sorry cast-off rags, but they get not any of his jewels, they may not touch his choicest treasure; that is kept for the children, and those that shall be his heirs.

We may say the same also of this blessed grace of fear, which is called here G.o.d's treasure. It is only bestowed upon the elect, the heirs and children of the promise; all others are dest.i.tute of it, and so continue to death and judgment.

4. This grace of fear is that which maketh men excel and go beyond all men, in the account of G.o.d; it is that which beautifies a man, and prefers him above all other; "Hast thou," says G.o.d to Satan, "considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth G.o.d, and escheweth evil?" (Job 1:8, 2:3). Mind it, "There is none like him, none alike him in the earth." I suppose he means either [that Job was the only most perfect and upright man] in those parts, or else he was the man that abounded in the fear of the Lord; none like him to fear the Lord, he only excelled others with respect to his reverencing of G.o.d, bowing before him, and sincerely complying with his will; and therefore is counted the excellent man. It is not the knowledge of the will of G.o.d, but our sincere complying therewith, that proveth we fear the Lord; and it is our so doing that putteth upon us the note of excelling; hereby appears our perfection, herein is manifest our uprightness. A perfect and an upright man is one that feareth G.o.d, and that because he escheweth evil. Therefore this grace of fear is that without which no part or piece of service which we do to G.o.d, can be accepted of him. It is, as I may call it, the salt of the covenant, which seasoneth the heart, and therefore must not be lacking there; it is also that which salteth, or seasoneth all our doings, and therefore must not be lacking in any of them (Lev 2:13).

5. I take this grace of fear to be that which softeneth and mollifieth the heart, and that makes it stand in awe both of the mercies and judgments of G.o.d. This is that that retaineth in the heart that due dread, and reverence of the heavenly majesty, that is meet should be both in, and kept in the heart of poor sinners. Wherefore when David described this fear, in the exercise of it, he calls it an awe of G.o.d. "Stand in awe," saith he, "and sin not"; and again, "my heart standeth in awe of thy word"; and again, "Let all the earth fear the Lord"; what is that? or how is that? why? "Let all the inhabitants of the world stand in awe of him" (Psa 4:4, 119:161, 33:8). This is that therefore that is, as I said before, so excellent a thing in the eyes of G.o.d, to wit, a grace of the Spirit, the fear of G.o.d, his treasure, the salt of the covenant, that which makes men excel all others; for it is that which maketh the sinner to stand in awe of G.o.d, which posture is the most comely thing in us, throughout all ages. But,

Second. And more particularly.

1. This grace is called "the beginning of knowledge," because by the first gracious discovery of G.o.d to the soul, this grace is begot: and again, because the first time that the soul doth apprehend G.o.d in Christ to be good unto it, this grace is animated, by which the soul is put into an holy awe of G.o.d, which causeth it with reverence and due attention to hearken to him, and tremble before him (Prov 1:7). It is also by virtue of this fear that the soul doth inquire yet more after the blessed knowledge of G.o.d. This is the more evident, because, where this fear of G.o.d is wanting, or where the discovery of G.o.d is not attended with it, the heart still abides rebellious, obstinate, and unwilling to know more, that it might comply therewith; nay, for want of it, such sinners say rather, As for G.o.d, let him "depart from us," and for the Almighty, "we desire not the knowledge of his ways."

2. This fear is called "the beginning of wisdom," because then, and not till then, a man begins to be truly spiritually wise; what wisdom is there where the fear of G.o.d is not? (Job 28:28; Psa 111:10). Therefore the fools are described thus, "For that they hated knowledge and did not choose the fear of the Lord" (Prov 1:29). The Word of G.o.d is the fountain of knowledge, into which a man will not with G.o.dly reverence look, until he is endued with the fear of the Lord. Therefore it is rightly called "the beginning of knowledge; but fools despise wisdom and instruction" (Prov 1:7). It is therefore this fear of the Lord that makes a man wise for his soul, for life, and for another world. It is this that teacheth him how he should do to escape those spiritual and eternal ruins that the fool is overtaken with, and swallowed up of for ever. A man void of this fear of G.o.d, wherever he is wise, or in whatever he excels, yet about the matters of his soul, there is none more foolish than himself; for through the want of the fear of the Lord, he leaves the best things at sixes and sevens, and only pursueth with all his heart those that will leave him in the snare when he dies.

3. This fear of the Lord is to hate evil. To hate sin and vanity.

Sin and vanity, they are the sweet morsels of the fool, and such which the carnal appet.i.te of the flesh runs after; and it is only the virtue that is in the fear of the Lord that maketh the sinner have an antipathy against it (Job 20:12). "By the fear of the Lord men depart from evil" (Prov 16:6). That is, men shun, separate themselves from, and eschew it in its appearances. Wherefore it is plain that those that love evil, are not possessed with the fear of G.o.d.

There is a generation that will pursue evil, that will take it in, nourish it, lay it up in their hearts, hide it, and plead for it, and rejoice to do it. These cannot have in them the fear of the Lord, for that is to hate it, and to make men depart from it: where the fear of G.o.d and sin is, it will be with the soul, as it was with Israel when Omri and Tibni strove to reign among them both at once, one of them must be put to death, they cannot live together (see 1 Kings 16): sin must down, for the fear of the Lord begetteth in the soul a hatred against it, an abhorrence of it, therefore sin must die, that is, as to the affections and l.u.s.ts of it; for as Solomon says in another case, "where no wood is, the fire goeth out." So we may say, where there is a hatred of sin, and where men depart from it, there it loseth much of its power, waxeth feeble, and decayeth. Therefore Solomon saith again, "Fear the Lord, and depart from evil" (Prov 3:7). As who should say, Fear the Lord, and it will follow that you shall depart from evil: departing from evil is a natural consequence, a proper effect of the fear of the Lord where it is. By the fear of the Lord men depart from evil, that is, in their judgment, will, mind, and affections. Not that by the fear of the Lord sin is annihilated, or has lost its being in the soul; there still will those Canaanites be, but they are hated, loathed, abominated, fought against, prayed against, watched against, striven against, and mortified by the soul (Rom 7).

4. This fear is called a fountain of life--"The fear of the Lord is a fountain of life, to depart from the snares of death" (Prov 14:27). It is a fountain, or spring, which so continually supplieth the soul with variety of considerations of sin, of G.o.d, of death, and life eternal, as to keep the soul in continual exercise of virtue and in holy contemplation. It is a fountain of life; every operation thereof, every act and exercise thereof, hath a true and natural tendency to spiritual and eternal felicity. Wherefore the wise man saith in another place, "The fear of the Lord tendeth to life, and he that hath it shall abide satisfied; he shall not be visited with evil" (Prov 19:23). It tendeth to life; even as of nature, everything hath a tendency to that which is most natural to itself; the fire to burn, the water to wet, the stone to fall, the sun to s.h.i.+ne, sin to defile, &c. Thus I say, the fear of the Lord tendeth to life; the nature of it is to put the soul upon fearing of G.o.d, of closing with Christ, and of walking humbly before him.

"It is a fountain of life, to depart from the snares of death." What are the snares of death, but sin, the wiles of the devil, &c. From which the fear of G.o.d hath a natural tendency to deliver thee, and to keep thee in the way that tendeth to life.

5. This fear of the Lord, it is called "the instruction of wisdom"

(Prov 15:33). You heard before that it is the beginning of wisdom, but here you find it called the instruction of wisdom; for indeed it is not only that which makes a man begin to be wise, but to improve, and make advantage of all those helps and means to life, which G.o.d hath afforded to that end; that is, both to his own, and his neighbour's salvation also. It is the instruction of wisdom; it will make a man capable to use all his natural parts, all his natural wisdom to G.o.d's glory, and his own good. There lieth, even in many natural things, that, into which if we were instructed, would yield us a great deal of help to the understanding of spiritual matters; "For in wisdom has G.o.d made all the world"; nor is there anything that G.o.d has made, whether in heaven above, or on earth beneath, but there is couched some spiritual mystery in it. The which men matter no more than they do the ground they tread on, or than the stones that are under their feet, and all because they have not this fear of the Lord; for had they that, that would teach them to think, even from that knowledge of G.o.d, that hath by the fear of him put into their hearts, that he being so great and so good, there must needs be abundance of wisdom in the things he hath made: that fear would also endeavour to find out what that wisdom is; yea, and give to the soul the instruction of it. In that it is called the instruction of wisdom, it intimates to us that its tendency is to keep all even, and in good order in the soul. When Job perceived that his friends did not deal with him in an even spirit and orderly manner, he said that they forsook "the fear of the Almighty" (Job 6:14). For this fear keeps a man even in his words and judgment of things. It may be compared to the ballast of the s.h.i.+p, and to the poise of the balance of the scales; it keeps all even, and also makes us steer our course right with respect to the things that pertain to G.o.d and man.

What this fear of G.o.d flows from.

SECOND. I come now to the second thing, to wit, to show you what this fear of G.o.d flows from.

First. This fear, this grace of fear, this son-like fear of G.o.d, it flows from the distinguis.h.i.+ng love of G.o.d to his elect. "I will be their G.o.d," saith he, "and I will put my fear in their hearts."

None other obtain it but those that are enclosed and bound up in that bundle. Therefore they, in the same place, are said to be those that are wrapt up in the eternal or everlasting covenant of G.o.d, and so designed to be the people that should be blessed with this fear. "I will make an everlasting covenant with them" saith G.o.d, "that I will not turn away from them to do them good, but I will put my fear in their hearts, that they shall not depart from me" (Jer 32:38-40). This covenant declares unto men that G.o.d hath, in his heart, distinguis.h.i.+ng love for some of the children of men; for he saith he will be their G.o.d, that he will not leave them, nor yet suffer them to depart, to wit, finally, from him. Into these men's hearts he doth put his fear, this blessed grace, and this rare and effectual sign of his love, and of their eternal salvation.

Second. This fear flows from a new heart. This fear is not in men by nature; the fear of devils they may have, as also an unG.o.dly fear of G.o.d; but this fear is not in any but where there dwelleth a new heart, another fruit and effect of this everlasting covenant, and of this distinguis.h.i.+ng love of G.o.d. "A new heart also will I give them"; a new heart, what a one is that? why, the same prophet saith in another place, "A heart to fear me," a circ.u.mcised one, a sanctified one (Jer 32:39; Eze 11:19, 36:26). So then, until a man receive a heart from G.o.d, a heart from heaven, a new heart, he has not this fear of G.o.d in him. New wine must not be put into old bottles, lest the one, to wit, the bottles, mar the wine, or the wine the bottles; but new wine must have new bottles, and then both shall be preserved (Matt 9:17). This fear of G.o.d must not be, cannot be found in old hearts; old hearts are not bottles out of which this fear of G.o.d proceeds, but it is from an honest and good heart, from a new one, from such an one that is also an effect of the everlasting covenant, and love of G.o.d to men.

" I will give them one heart" to fear me; there must in all actions be heart, and without heart no action is good, nor can there be faith, love, or fear, from every kind of heart. These must flow from such an one, whose nature is to produce, and bring forth such fruit. Do men gather grapes of thorns, or figs of thistles? so from a corrupt heart there cannot proceed such fruit as the fear of G.o.d, as to believe in G.o.d, and love G.o.d (Luke 6:43-45). The heart naturally is deceitful above all things, and desperately wicked; how then should there flow from such an one the fear of G.o.d? It cannot be. He, therefore, that hath not received at the hands of G.o.d a new heart, cannot fear the Lord.

Third. This fear of G.o.d flows from an impression, a sound impression, that the Word of G.o.d maketh on our souls; for without an impress of the Word, there is no fear of G.o.d. Hence it is said that G.o.d gave to Israel good laws, statutes, and judgments, that they might learn them, and in learning them, learn to fear the Lord their G.o.d.

Therefore, saith G.o.d, in another place, "Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn and fear the Lord your G.o.d" (Deut 6:1,2, 31:12). For as a man drinketh good doctrine into his soul, so he feareth G.o.d. If he drinks it in much, he feareth him greatly; if he drinketh it in but little, he feareth him but little; if he drinketh it not in at all, he feareth him not at all. This, therefore, teacheth us how to judge who feareth the Lord; they are those that learn, and that stand in awe of the Word. Those that have by the holy Word of G.o.d the very form of itself engraven upon the face of their souls, they fear G.o.d (Rom 6:17).[15]

But, on the contrary, those that do not love good doctrine, that give not place to the wholesome truths of the G.o.d of heaven, revealed in his Testament, to take place in their souls, but rather despise it, and the true possessors of it, they fear not G.o.d. For, as I said before, this fear of G.o.d, it flows from a sound impression that the Word of G.o.d maketh upon the soul; and therefore,

Fourth. This G.o.dly fear floweth from faith; for where the Word maketh a sound impression on the soul, by that impression is faith begotten, whence also this fear doth flow. Therefore right hearing of the Word is called "the hearing of faith" (Gal 3:2). Hence it is said again, "By faith Noah, being warned of G.o.d of things not seen as yet, moved with fear, prepared an ark to the saving of his house, by the which he condemned the world, and became heir of the righteousness which is by faith" (Heb 11:7). The Word, the warning that he had from G.o.d of things not seen as yet, wrought, through faith therein, that fear of G.o.d in his heart that made him prepare against unseen dangers, and that he might be an inheritor of unseen happiness. Where, therefore, there is not faith in the Word of G.o.d, there can be none of this fear; and where the Word doth not make sound impression on the soul, there can be none of this faith. So that as vices hang together, and have the links of a chain, dependence one upon another, even so the graces of the Spirit also are the fruits of one another, and have such dependence on each other, that the one cannot be without the other. No faith, no fear of G.o.d; devil's faith, devil's fear; saint's faith, saint's fear.

Fifth. This G.o.dly fear also floweth from sound repentance for and from sin; G.o.dly sorrow worketh repentance, and G.o.dly repentance produceth this fear--"For behold," says Paul, "this self-same thing, that ye sorrowed after a G.o.dly sort, what carefulness it wrought in you! yea, what clearing of yourselves! yea, what indignation!

yea, what fear!" (2 Cor 7:10,11). Repentance is the effect of sorrow, and sorrow is the effect of smart, and smart the effect of faith.

Now, therefore, fear must needs be an effect of, and flow from repentance. Sinner, do not deceive thyself; if thou art a stranger to sound repentance, which standeth in sorrow and shame before G.o.d for sin, as also in turning from it, thou hast no fear of G.o.d; I mean none of this G.o.dly fear; for that is the fruit of, and floweth from, sound repentance.

Sixth. This G.o.dly fear also flows from a sense of the love and kindness of G.o.d to the soul. Where there is no sense of hope of the kindness and mercy of G.o.d by Jesus Christ, there can be none of this fear, but rather wrath and despair, which produceth that fear that is either devilish, or else that which is only wrought in us by the Spirit, as a spirit of bondage; but these we do not discourse of now; wherefore the G.o.dly fear that now I treat of, it floweth from some sense or hope of mercy from G.o.d by Jesus Christ--"If thou, Lord," says David, "shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee that thou mayest be feared" (Psa 130:3,4). "There is mercy with thee"; this the soul hath sense of, and hope in, and therefore feareth G.o.d. Indeed nothing can lay a stronger obligation upon the heart to fear G.o.d, than sense of, or hope in mercy (Jer 33:8,9). This begetteth true tenderness of heart, true G.o.dly softness of spirit; this truly endeareth the affections to G.o.d; and in this true tenderness, softness, and endearedness of affection to G.o.d, lieth the very essence of this fear of the Lord, as is manifest by the fruit of this fear when we shall come to speak of it.

Seventh. This fear of G.o.d flows from a due consideration of the judgments of G.o.d that are to be executed in the world; yea, upon professors too. Yea further, G.o.d's people themselves, I mean as to themselves, have such a consideration of his judgments towards them, as to produce this G.o.dly fear. When G.o.d's judgments are in the earth, they effect the fear of his name, in the hearts of his own people--"My flesh trembleth for fear of thee, and I am," said David, "afraid of thy judgments" (Psa 119:120). When G.o.d smote Uzzah, David was afraid of G.o.d that day (1 Chron 13:12). Indeed, many regard not the works of the Lord, nor take notice of the operation of his hands, and such cannot fear the Lord. But others observe and regard, and wisely consider of his doings, and of the judgments that he executeth, and that makes them fear the Lord.

This G.o.d himself suggesteth as a means to make us fear him. Hence he commands the false prophet to be stoned, "that all Israel might hear and fear." Hence also he commanded that the rebellious son should be stoned, "that all Israel might hear and fear." A false witness was also to have the same judgment of G.o.d executed upon him, "that all Israel might hear and fear." The man also that did ought presumptuously was to die, "that all Israel might hear and fear" (Deut 13:11, 21:21, 17:13, 19:20). There is a natural tendency in judgments, as judgments, to beget a fear of G.o.d in the heart of man, as man; but when the observation of the judgment of G.o.d is made by him that hath a principle of true grace in his soul, that observation being made, I say, by a gracious heart, produceth a fear of G.o.d in the soul of its own nature, to wit, a gracious or G.o.dly fear of G.o.d.

Eighth. This G.o.dly fear also flows from a G.o.dly remembrance of our former distresses, when we were distressed with our first fears; for though our first fears were begotten in us by the Spirit's working as a spirit of bondage, and so are not always to be entertained as such, yet even that fear leaveth in us, and upon our spirits, that sense and relish of our first awakenings and dread, as also occasioneth and produceth this G.o.dly fear. "Take heed," says G.o.d, "and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life, but teach them thy sons, and thy son's sons."

But what were the things that their eyes had seen, that would so d.a.m.nify them should they be forgotten? The answer is, the things which they saw at h.o.r.eb; to wit, the fire, the smoke, the darkness, the earthquake, their first awakenings by the law, by which they were brought into a bondage fear; yea, they were to remember this especially--"Specially," saith he, "the day that thou stoodest before the Lord thy G.o.d in h.o.r.eb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth" (Deut 4:9-11). The remembrance of what we saw, felt, feared, and trembled under the sense of, when our first fears were upon us, is that which will produce in our hearts this G.o.dly filial fear.

Ninth. This G.o.dly fear flows from our receiving of an answer of prayer, when we supplicated for mercy at the hand of G.o.d. See the proof for this--"If there be in the land famine, if there be pestilence, blasting, mildew, locust, or if there be caterpillar; if their enemy besiege them in the land of their cities, whatsoever plague, whatsoever sickness there be: what prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house: then hear thou in heaven thy dwelling-place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest (for thou, even thou only, knowest the hearts of all the children of men). That they may fear thee all the days of their life, that they live in the land which thou gavest unto our fathers" (1 Kings 8:37-40).

Tenth. This grace of fear also flows from a blessed conviction of the all-seeing eye of G.o.d; that is, from a belief that he certainly knoweth the heart, and seeth every one of the turnings and returnings thereof; this is intimated in the text last mentioned--"Whose heart thou knowest, that they may fear thee," to wit, so many of them as be, or shall be convinced of this. Indeed, without this conviction, this G.o.dly fear cannot be in us; the want of this conviction made the Pharisees such hypocrites--"Ye are they," said Christ, "which justify yourselves before men, but G.o.d knoweth your hearts" (Luke 16:15). The Pharisees, I say, were not aware of this; therefore they so much preferred themselves before those that by far were better than themselves, and it is for want of this conviction that men go on in such secret sins as they do, so much without fear either of G.o.d or his judgments.[16]