The Works of John Bunyan, vol 1 by John Bunyan (best book clubs txt) 📖

from errors and damnable opinions. There are some that perish in their righteousness, that is an error; there be some that perish in their wickedness, and that is an error also. Some again prolong their lives by their wickedness, and others are righteous overmuch, and also some are over-wise, and all these are snares, and pits, and holes. But then, sayest thou, how shall I escape? Indeed that is the question, and the Holy Ghost resolves it thus, “He that feareth God shall come forth of them all” (Eccl 7:18).

Fourteenth. Another motive to fear, and to grow in this fear of God, is, Such as 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 license to trust in him; but now I tell you, and that in particular, that they, and they especially, 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, “that 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 license to deal; now to trust in the Lord is a difficult thing, yet the best and most gainful of all. But then, some will say, since it is so difficult, how may we do without danger? Why, the text gives a license, 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.” [32]

Fifteenth. Another motive to fear and grow in this grace of fear, is, God will own and acknowledge such to be his, whoever he rejecteth.

Yea he will distinguish and separate 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—command the man that hath his ink-horn by his side “to set a mark upon their foreheads,” that they might not fall in that judgment with others (Eze 9). So God said 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 be mine, saith the Lord of hosts, in that day when I make up my jewels, and I will spare them as a man spareth his own son that serveth him” (Mal 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.

How to grow in this fear of God.

Having given you these motives to the duty of growing in this fear of God, before I leave this use, I will, in a few words, show you how you may grow in this fear of God.

First. Then, if thou wouldest grow in this fear of God, learn aright to distinguish of fear in general. I mean, learn to distinguish between that fear that is godly, and that which in itself is indeed ungodly fear of God; and know them well the one from the other, lest the one, the fear that in itself indeed is ungodly, get the place, even the upper hand of that which truly is godly fear. And remember the ungodly fear of God is by God himself counted an enemy to him, and hurtful to his people, and is therefore most plentifully forbidden in the Word (Gen 3:15, 26:24, 46:3; Exo 14:13, 20:20; Num 14:9, 21:34; Isa 41:10,14, 43:1, 44:2,8; 54:4; Jer 30:10; Dan 10:12,19; Joel 2:21; Hagg 2:5; Zech 8:13).

Second. If thou wouldest grow in this godly fear, learn rightly to distinguish it from that fear, in particular, that is godly but for a time; even from that fear that is wrought by the Spirit, as a spirit of bondage. I say, learn to distinguish this from that, and also perfectly to know the bounds that God hath set to that fear that is wrought by the Spirit, as a spirit of bondage; lest, instead of growing in the fear that is to abide with thy soul for ever, thou be overrun again with that first fear, which is to abide with thee but till the spirit of adoption come. And that thou mayest not only distinguish them one from the other, but also keep each in its due place and bounds, consider in general of what hath already been said upon this head, and in particular that the first fear is no more wrought by the Holy Spirit, but by the devil, to distress thee, and make thee to live, not like a son, but a slave.

And for thy better help in this matter, know that God himself hath set bounds to this fear, and has concluded that after the spirit of adoption is come, that other fear is wrought in thy heart by him no more (Rom 8:15; 2 Tim 1:7).

Again, before I leave this, let me tell thee that if thou dost not well bestir thee in this matter, this bondage fear, to wit, that which is like it, though not wrought in thee by the Holy Ghost, will, by the management and subtlety of the devil, the author of it, haunt, disturb, and make thee live uncomfortably, and that while thou art an heir of God and his kingdom. This is that fear that the apostle speaks of, that makes men “all their lifetime subject to bondage” (Heb 2:14,15). For though Christ will deliver thee indeed at last, thou having embraced him by faith, yet thy life will be full of trouble; and death, though Jesus hath abolished it, will be always a living bugbear to thee in all thy ways and thoughts, to break thy peace, and to make thee to draw thy loins heavily after him.

Third. Wouldest thou grow in this godly fear? then, as thou shouldest learn to distinguish of fears, so thou shouldest make conscience of which to entertain and cherish. If God would have his fear—and it is called HIS fear by way of eminency—“that his fear may be before you, that ye sin not” (Exo 20:20; Jer 32:40)—I say, if God would have his fear be with thee, then thou shouldest make conscience of this, and not so lightly give way to slavish fear, as is common for Christians to do.

There is utterly a fault among Christians about this thing; that is, they make not that conscience of resisting of slavish fear as they ought; they rather cherish and entertain it, and so weaken themselves, and that fear that they ought to strengthen.

And this is the reason that we so often lie grabbling[33] under the black and amazing thoughts that are engendered in our hearts by unbelief; for this fear nourisheth unbelief; that is, now it doth, to wit, if we give way to it after the spirit of adoption is come, and readily closeth with all the fiery darts of the wicked.

But Christians are ready to do with this fear as the horse does when the tines[34] of the fork are set against his side; even lean to it until it entereth into his belly. We lean naturally to this fear, I mean, after God has done good to our souls; it is hard striving against it, because it has even our sense and feeling of its side. But I say, if thou wouldest be a growing Christian—growing, I say, in the fear that is godly, in the fear that is always so—then make conscience of striving against the other, and against all these things that would bring thee back to it. “Wherefore should I fear,” said David, “in the day of evil, when the iniquity of my heels shall compass me about?” (Psa 49:5).

What! not fear in the day of evil? What! not when the iniquity of thy heels compasseth thee about? No, not then, saith he, that is, not with that fear that would bring him again into bondage to the law; for he had received the spirit of adoption before. Indeed, if ever a Christian has ground to give way to slavish fear, it is at these two times, to wit, in the day of evil, and when the iniquity of his heels compasseth him about; but you see, David would not then, no, not then, give way thereto, nor did he see reason why he should. “Wherefore should I,” said he? Aye, wherefore indeed?

since now thou art become a son of God through Christ, and hast received the Spirit of his Son into thy heart, crying, Father, Father.

Fourth. Wouldest thou grow in this grace of godly fear? then grow in the knowledge of the new covenant, for that is indeed the girdle of our reins, and the strength of our souls. Hear what Zacharias saith: God, says he, “hath raised up an horn of salvation for us in the house of his servant David, as he spake by the mouth of his holy prophets which have been since the world began.” But what was it? what was it that he spake? Why, “That he would grant unto us, that we, being delivered out of the hand of our enemies, might serve him without fear,” without this slavish bondage fear, “in holiness and righteousness before him all the days of our life.”

But upon what is this princely fearless service of God grounded?

Why, upon the holy covenant of God, upon the oath that he swore unto Abraham (Luke 1:69-74). Now in this covenant is wrapped up all thy salvation; in it is contained all thy desire, and I am sure, that then it containeth the complete salvation of thy soul; and I say, since this covenant is confirmed by promise, by oath, and by the blood of the Son of God, and that on purpose that thou mightest serve thy God without slavish fear, then the knowledge and faith of this covenant is of absolute necessity to bring us into this liberty, and out of our slavish terrors, and so, consequently, to cause us to grow in that son-like, godly fear, which became even the Son of God himself, and becomes all his disciples to live in the growth and exercise of.

Fifth. Wouldest thou grow in this godly fear? then labour even always to keep thine evidences for heaven and of thy salvation alive upon thy heart; for he that loseth his evidences for heaven, will hardly keep slavish fear out of heart; but he that hath the wisdom and grace to keep them alive, and apparent to himself, he will grow in this godly fear. See how David words it, “From the end of the earth,”

saith he, “will I cry unto thee; when my heart is overwhelmed, lead me to the rock that is higher than I. For thou hast been a shelter for me, and a strong tower from the enemy: I will abide in thy tabernacle for ever. For thou, O God, hast heard my vows; thou hast given me the heritage of those that fear thy name” (Psa 61:2-5).

Mark a little, David doth by these words, in the first place, suggest that sometimes, to his thinking, he was as