Part 3
What this fear of God flows from.
SECOND. I come now to the second thing, to wit, to show you what this fear of God flows from.
First. This fear, this grace of fear, this son-like fear of God, it flows from the distinguishing love of God to his elect. "I will be their God," 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 God, and so designed to be the people that should be blessed with this fear. "I will make an everlasting covenant with them" saith God, "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 God hath, in his heart, distinguishing love for some of the children of men; for he saith he will be their God, 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 ungodly fear of God; 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 distinguishing love of God. "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 circumcised one, a sanctified one (Jer 32:39; Eze 11:19, 36:26). So then, until a man receive a heart from God, a heart from heaven, a new heart, he has not this fear of God 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 God must not be, cannot be found in old hearts; old hearts are not bottles out of which this fear of God 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 God 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 God, as to believe in God, and love God (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 God? It cannot be. He, therefore, that hath not received at the hands of God a new heart, cannot fear the Lord.
Third. This fear of God flows from an impression, a sound impression, that the Word of God maketh on our souls; for without an impress of the Word, there is no fear of God. Hence it is said that God gave to Israel good laws, statutes, and judgments, that they might learn them, and in learning them, learn to fear the Lord their God. Therefore, saith God, 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 God" (Deut 6:1,2, 31:12). For as a man drinketh good doctrine into his soul, so he feareth God. 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 God the very form of itself engraven upon the face of their souls, they fear God (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 God 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 God. For, as I said before, this fear of God, it flows from a sound impression that the Word of God maketh upon the soul; and therefore,
Fourth. This godly 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 God 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 God of things not seen as yet, wrought, through faith therein, that fear of God 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 God, 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 God; devil's faith, devil's fear; saint's faith, saint's fear.
Fifth. This godly fear also floweth from sound repentance for and from sin; godly sorrow worketh repentance, and godly repentance produceth this fear— "For behold," says Paul, "this self-same thing, that ye sorrowed after a godly 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 God for sin, as also in turning from it, thou hast no fear of God; I mean none of
this godly fear; for that is the fruit of, and floweth from, sound repentance.
Sixth. This godly fear also flows from a sense of the love and kindness of God to the soul. Where there is no sense of hope of the kindness and mercy of God 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 godly fear that now I treat of, it floweth from some sense or hope of mercy from God 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 God. Indeed nothing can lay a stronger obligation upon the heart to fear God, than sense of, or hope in mercy (Jer 33:8,9). This begetteth true tenderness of heart, true godly softness of spirit; this truly endeareth the affections to God; and in this true tenderness, softness, and endearedness of affection to God, 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 God flows from a due consideration of the judgments of God that are to be executed in the world; yea, upon professors too. Yea further, God's people themselves, I mean as to themselves, have such a consideration of his judgments towards them, as to produce this godly fear. When God'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 God smote Uzzah, David was afraid of God 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 God 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 God 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 God in the heart of man, as man; but when the observation of the judgment of God 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 God in the soul of its own nature, to wit, a gracious or godly fear of God.
Eighth. This godly fear also flows from a godly 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 godly fear. "Take heed," says God, "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 damnify them should they be forgotten? The answer is, the things which they saw at Horeb; 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 God in Horeb, 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 godly filial fear.
Ninth. This godly fear flows from our receiving of an answer of prayer, when we supplicated for mercy at the hand of God. 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 God; 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 godly 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 God 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 God or his judgments.[16]
Eleventh. This grace of fear also flows from a sense of the impartial judgment of God 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,
pass the time of your sojourning here in fear" (1 Peter 1:17). He that hath godly conviction of this fear of God, will fear before him; by which fear their hearts are poised, and works directed with trembling, according to the will of God. Thus you see what a weighty and great grace this grace of the holy fear of God 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 godly fear.
THIRD. Having showed you what godly fear flows from, I come now, I say, to show you what proceedeth or flows from this godly fear of God, where it is seated in the heart of man. And,
First. There flows from this godly fear a godly reverence of God. "He is great," said David, "and greatly to be feared in the assembly of his saints." God, as I have already showed you, is the proper object of godly 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 God, until that he have mercy upon us" (Psa 123:2). Nothing aweth the soul that feareth God so much as doth the glorious majesty of God. His person is above all things feared by them; "I fear God," 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 God; of all laws, that man
feareth the word; and no law that is not agreeing therewith (Psa 119:116). There flows from this godly fear tenderness of God'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 God 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 godly fear produceth a godly tenderness of God'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 godly, by this grace of fear, a godly tenderness of the glory of God, then it follows of consequence, that where they that have this fear of God 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 God of Israel (1 Sam 17:2329,45,46). Also, when others reproached God, 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 God (Isa 37). David also, for the love that he had to the glory of God's word, ran the hazard and reproach "of all the mighty people" (Psa 119:151, 89:50). How tender of the glory of God 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 God 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 God (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 God (Dan 3:13,16,20). This
therefore is one of the fruits of this godly fear, to wit, a reverence of his name and tenderness of his glory.
Second. There flows from this godly 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 godly 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 hell 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 hell, 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 godly 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 God to defile him, or to cause him to defile the ways of God, 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 godly assemblies, 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 God, 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 godly fear, to exercise the church in the contemplation of God, 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, hell, 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 godly fear; that will make a man speak of, and think upon, the name of God 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 God, such as you see this fear doth exercise the heart withal, prepare the heart to, and for God. This fear therefore it is that David prayed for, for the people, when he said, "O Lord God 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 God great reverence of his majesty, in and under the use and enjoyment of God'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 God. They walked in all the commandments and ordinances of the Lord blameless. This, in Old Testament language, is called, treading God's courts, and walking in his paths. This, saith the text, they did here, in the fear of God. That is, in a great reverence of that God 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 God's ordinances, and another to be conversant in them with a due reverence of the majesty and name of that God 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 God, 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 God's holy ordinances; and, consequently, that makes our service in the performance of them acceptable to God through Christ (Heb 12). For God 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 God have anything like acceptation from the hand of God, that is done, not in, but without the fear of God? This service must needs be an abomination to him, and these servers must come off with rebuke.
Fifth. There flows from this godly fear of God, 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 God" (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 God: "but so did not I, because of the fear of God."
Now, whether by the fear of God 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 God, 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 God, 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 God 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 God in them, will not, cannot deny themselves— of love to God, 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 selfdenying, condescending conversation and temper, than to stand sturdily 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 selfdenial, 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 God."
Sixth. There flows from this godly fear of God "singleness of heart" (Col 3:22). Singleness of heart both to God and man; singleness of heart, that is it which in another place is called sincerity and godly 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 God is done by us simply or alone for God'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 God." A man is more subject to nothing than to swerve from singleness of heart in his service to God, 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 God." And the reason of their want of this thing was, they wanted this fear of God; for that, as the apostle here saith, effecteth singleness of heart to God, 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 God retaineth and keepeth upon the heart a reverent and awful sense of the dread majesty and all-seeing eye of God, 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 God 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 hell for their hypocrisy, for they mix not what they do with godly fear. Singleness of heart in the service of God 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 God, 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 godly 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 godly fear of God.
Seventh. There flows from this godly fear of God, compassion 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 God. "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 God 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 God will put forth itself in the heart where God hath put it, even to show kindness, and to have compassion upon the distressed servants of God, 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 God, 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 God, became a very free-hearted and open-handed man to the poor—"He feared God, and gave much alms to the people." Indeed this fear, this godly fear of God, 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 God hearty, fervent, and constant prayer. This also is seen in Cornelius, that devout man. He feared God; and what then? why, he gave much alms to the people, "and prayed to God alway" (Acts 10:1,2).
Did I say that hearty, fervent, and constant prayer flowed from this fear of God? I will add, that if the whole duty, and the continuation of it, be not managed with this fear of God, 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 God, and therefore was his prayer accepted of him, even because he feared —"He was heard in that he feared" (Heb 5:7). This godly 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 God, 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 God, then without this fear, prayer, fervent prayer, ceaseth. How can they pray or make conscience of the duty that fear not God? O prayerless man, thou fearest not God! 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 God a readiness or willingness, at God's call, to give up our best enjoyments to his disposal. This is evident in Abraham, who at God's call, without delay, rose early in the morning to offer up his only and well-beloved Isaac a burntoffering in the place where God should appoint him. It was a rare thing that Abraham did; and had he not had this rare grace, this fear of God, he would not, he could not have done to God'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 onlybegotten son" (Heb 11; James 2). Aye, and without doubt love unto God, 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 godly 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 God, 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 God. Now I know it. The fear of God 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 God; yet you find not, as I remember, that he had this testimony from heaven that he feared God till now; but now he has it, now he has it from heaven. "Now I know that thou fearest God." Many duties may be done—though I do not say that Abraham did them— without the fear of God; but when a man shall not stick at, or withhold, his darling from God, when called upon by God to offer it up unto him, that declareth, yea, and gives conviction to angels, that now he feareth God.
Tenth. There floweth from this godly 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 damnable 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 damns a professor with the damnation of devils, with the damnation of hell, 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 godly fear, and thence will flow humility—"Be not highminded, 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 God, 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 God 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 God, and under his conduct in your way. The humble, God 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 God—"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 God's mercy. And it is further manifest thus. Fear, true fear of God inclineth the heart to a serious inquiry after that way of salvation which God himself hath prescribed; now the way that God 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 godly fear hath special regard to the Word. To this way, therefore, the sinner with this godly fear submits his soul, rolls himself upon it, and so is delivered from that death into which others, for want of this fear of God, do headlong fall.
It is, as I also hinted before, the nature of godly fear to be very much putting the soul upon the inquiry which is, and which is not, the thing approved of God, 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 God 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 God's delight—"The Lord takes pleasure in them that fear him, in them that hope in his mercy."
Besides, this godly 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 passed 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 God, 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 God, suffer thyself to be persuaded therefore to hope in the mercy of God 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 godly fear of God an honest and conscientious use of all those means which God hath ordained, that we should be conversant in for our attaining salvation. Faith and hope in God'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 God 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 God'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 godly fear carries in its bowels, not only a moving of the soul to faith and hope in God's mercy, but an earnest provocation to the holy and reverent use of all the means that God 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 God's mercy; but this hope, if it be right, is attended with this godly 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 God 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, godliness, 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 godliness; and to godliness 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 godly fear, a great delight in the holy commands of God, 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 God and mammon—"Ye cannot serve God 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 God 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 God, 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 Godward, enlarged to his ways, enlarged to his holy people, enlarged in love after the salvation of others. Indeed when this fear of God 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 God 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.
Footnotes
15. Alas! how few attain to this most blessed state. To delight so in the Word— to make it so much our daily study, and the object of our meditations at night, as to have "its very form engraven upon the face of our souls." Happy is the man that is in such a case. O my soul, why is it not thy case?—Ed. [15]
16. The filial fear of God is most prevalent when the heart is impressed with a lively sense of the love of God manifested in Christ. As a dutiful and obedient child fears to offend an affectionate parent, or as a person of grateful heart would be extremely careful not to grieve a kind and bountiful friend, who is continually loading him with favours and promoting his true happiness; so, and much more, will the gracious soul be afraid of displeasing the Lord, his bountiful and unwearied benefactor, who is crowning him with loving kindness and tender mercies.—Mason. [16]
17. It is no new thing for those who are in public places, to seek themselves more than the public welfare; nay, and to serve
themselves by the public loss.— Henry. [17]
18. How does this remind us of the character of By-ends in the "Pilgrim's Progress" !—Ed. [18]
OF THE PRIVILEGES OF THEM THAT
THUS DO FEAR THE LORD.
Having thus briefly handled in particular thus far this fear of God, 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 God 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 God 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 assaults of the devil and this world. So then, the man that feareth the Lord is licensed to make the Lord his stay and God 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. God 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 God, what like it? yea, what like to be taught in the way that thou shalt choose? Thou hast chosen the way to life, God'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' power or subtlety, but will take it upon himself to be thy teacher and thy guide, and that in the way that thou hast chosen. Hear, then, and behold thy privilege, O thou that fearest the Lord; and whoever wanders, turns aside, and swerveth from the way of salvation, whoever is benighted, and lost in the midst of darkness, thou shalt find the way to the heaven and the glory that thou hast chosen.
Further, He doth not only say, that he will teach them the way, for that must of necessity be supplied, but he says also that he will teach such in it—"Him shall he teach in the way that he shall choose." This argueth that, as thou shalt know, so the way shall be made, by the communion that thou shalt have with God therein, sweet and pleasant to thee. For this text promiseth unto the man that feareth the Lord, the presence, company, and discovery of the mind of God, while he is going in the way that he hath chosen. It is said of the good scribe, that he is instructed unto, as well as into, the way of the kingdom of God (Matt 13:52). Instructed unto; that is, he hath the heart and mind of God still discovered to him in the way that he hath chosen, even all the way from this world to that which is to come, even until he shall come to the very gate and door of heaven. What the disciples said was the effect of the presence of Christ, to wit, "that their hearts did burn within them while he talked to them by the way," shall be also fulfilled in thee, he will meet with thee in the way, talk with thee in the way; he will teach thee in the way that thou shalt choose (Luke 24:32).
Third Privilege. Dost thou fear the Lord? he will open his secret unto thee, even that which he hath hid and keeps close from all the world, to wit, the secret of his covenant and of thy concern therein—"The secret of the Lord is with them that fear him, and he will shew them his covenant" (Psa 25:14). This, then, further confirmeth what was said but just above; his secret shall be with them, and his covenant shall be showed unto them. His secret, to wit, that which hath been kept hid from ages and generations; that which he manifesteth only to the saints, or holy ones; that is, his Christ, for he it is that is hid in God, and that no man can know but he to whom the Father shall reveal him (Matt 11:27).
But O! what is there wrapped up in this Christ, this secret of God? why, all treasures of life, of heaven, and happiness—"In him are hid all the treasures of wisdom and knowledge." And "in him dwelleth all the fulness of the Godhead bodily" (Col 2).
This also is that hidden One, that is so full of grace to save sinners, and so full of truth and faithfulness to keep promise and covenant with them, that their eyes must needs convey, even by every glance they make upon his person, offices, and relation, such affecting ravishments to the heart, that it would please them that see him, even to be killed with that sight. This secret of the Lord shall be, nay is, with them that fear him, for he dwelleth in their heart by faith. "And he will shew them his covenant." That is, the covenant that is confirmed of God in Christ, that everlasting and eternal covenant, and show him too that he himself is wrapped up therein, as in a bundle of life with the Lord his God. These are the thoughts, purposes, and promises of God to them that fear him.
Fourth Privilege. Dost thou fear the Lord? his eye is always over thee for good, to keep thee from all evil—"Behold the eye of the Lord is upon them that fear him, upon them that hope in his mercy; to deliver their soul from death, and to keep them alive in famine" (Psa 33:18,19). His eye is upon them; that is, to watch over them for good. He that keepeth Israel neither slumbers nor sleeps. His eyes are upon them, and he will keep them as a shepherd doth his sheep; that is, from those wolves that seek to devour them, and to swallow them up in death. His eyes are upon them; for they are the object of his delight, the rarities of the world, in whom, saith he, is all my delight. His eye is upon them, as I said before, to teach and instruct them—"I will instruct thee and teach thee in the way which thou shalt go; I will guide thee with mine eye" (Psa 32:8; 2 Chron 7:15,16). The eye of the Lord, therefore, is upon them, not to take advantage of them, to destroy them for their sins, but to guide, to help, and deliver them from death; from that death that would feed upon their souls—"To deliver their soul from death and to keep them alive in famine." Take death here for death spiritual, and death eternal; and the famine here, not for that that is for want of bread and water, but for that which comes on many for want of the Word of the Lord (Rev 20:14; Amos 8:11,12); and then the sense is this, the man that feareth the Lord shall neither die spiritually nor eternally; for God will keep him with his eye from all those things that would in such a manner kill
him. Again, should there be a famine of the Word; should there want both the Word and them that preach it in the place that thou dost dwell, yet bread shall be given thee, and thy water shall be sure; thou shalt not die of the famine, because thou fearest God. I say, that man shall not, behold he shall not, because he feareth God, and this the next head doth yet more fully manifest.
Fifth Privilege. Dost thou fear God? fear him for this advantage more and more—"O fear the Lord, ye his saints, for there is no want to them that fear him. The young lions do lack and suffer hunger, but they that seek the Lord," that fear him, "shall not want any good thing" (Psa 34:9,10). Not anything that God sees good for them shall those men want that fear the Lord. If health will do them good, if sickness will do them good, if riches will do them good, if poverty will do them good, if life will do them good, if death will do them good, then they shall not want them, neither shall any of these come nigh them, if they will not do them good. The lions, the wicked people [19] of the world that fear not God, are not made sharers in this great privilege; all things fall out to them contrary, because they fear not God. In the midst of their sufficiency, they are in want of that good that God puts into the worst things that the man that feareth God doth meet with in the world.
Sixth Privilege. Dost thou fear God? he hath given charge to the armies of heaven to look after, take charge of, to camp about, and to deliver thee—"The angel of the Lord encampeth round about them that fear him, and delivereth them" (Psa 34:7). This also is a privilege entailed to them that in all generations fear the Lord. The angels, the heavenly creatures, have it in commission to take the charge of them that fear the Lord; one of them is able to slay of men in one night 185,000. These are they that camped about Elisha like horses of fire, and chariots of fire, when the enemy came to destroy him.
They also helped Hezekiah against the band of the enemy, because he feared God (2 Kings 6:17; Isa 37:36; Jer 26:19). "The angel of the Lord encampeth round about them" ; that is, lest the enemy should
set upon them on any side; but let him come where he will, behind or before, on this side or that, the angel of the Lord is there to defend them. "The angel." It may be spoken in the singular number, perhaps, to show that every one that feareth God hath his angel to attend on him, and serve him. When the church, in the Acts, was told that Peter stood at the door and knocked; at first they counted the messenger mad, but when she did constantly affirm it, they said, It is his angel (Acts 12:13-15). So Christ saith of the children that came unto him, "their angels behold the face of my Father which is in heaven." Their angels; that is, those of them that feared God, had each of them his angel, who had a charge from God to keep them in their way. We little think of this, yet this is the privilege of them that fear the Lord; yea, if need be, they shall all come down to help them and to deliver them, rather than, contrary to the mind of their God, they should by any be abused—"Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" (Heb 1:14).
[Quest.] But how do they deliver them? for so says the text—"The angel of the Lord encampeth round about them that fear him, and delivereth them." Answ. The way that they take to deliver them that fear the Lord, is sometimes by smiting of their enemies with blindness, that they may not find them; and so they served the enemies of Lot (Gen 19:10,11). Sometimes by smiting of them with deadly fear; and so they served those that laid siege against Samaria (2 Kings 7:6). And sometimes by smiting of them even with death itself; and thus they served Herod, after he had attempted to kill the apostle James, and also sought to vex certain others of the church (Acts 12). These angels that are servants to them that fear the Lord, are them that will, if God doth bid them, revenge the quarrel of his servants upon the stoutest monarch on earth. This, therefore, is a glorious privilege of the men that fear the Lord. Alas! they are, some of them, so mean that they are counted not worth taking notice of by the high ones of the world; but their betters do respect them. The angels of God count not themselves too good to attend on them, and
camp about them to deliver them. This, then, is the man that hath his angel to wait upon him, even he that feareth God.
Seventh Privilege. Dost thou fear the Lord? salvation is nigh unto thee—"Surely his salvation is nigh them that fear him, that glory may dwell in our land" (Psa 85:9). This is another privilege for them that fear the Lord. I told you before, that the angel of the Lord did encamp about them, but now he saith, "his salvation is also nigh them" ; the which although it doth not altogether exclude the conduct of angels,[20] but include them; yet it looketh further. "Surely his salvation," his saving, pardoning grace, "is nigh them that fear him" ; that is, to save them out of the hand of their spiritual enemies. The devil, and sin, and death, do always wait even to devour them that fear the Lord, but to deliver them from these his salvation doth attend them. So then, if Satan tempts, here is their salvation nigh; if sin, by breaking forth, beguiles them, here is God's salvation nigh them; yea, if death itself shall suddenly seize upon them, why, here is their God's salvation nigh them.
I have seen that great men's little children must go no whither without their nurses be at hand. If they go abroad, their nurses must go with them; if they go to meals, their nurses must go with them; if they go to bed, their nurses must go with them; yea, and if they fall asleep, their nurses must stand by them. O my brethren, those little ones that fear the Lord, they are the children of the highest, therefore they shall not walk alone, be at their spiritual meats alone, go to their sick-beds, or to their graves alone; the salvation of their God is nigh them, to deliver them from the evil. This is then the glory that dwells in the land of them that fear the Lord.
Eighth Privilege. Dost thou fear the Lord? hearken yet again—"The mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children" (Psa 103:17). This still confirms what was last asserted, that is, that his salvation is nigh unto them. His salvation, that is, pardoning mercy, that is nigh them. But mind it, there he says it is nigh them; but here
it is upon them. His mercy is upon them, it covereth them all over, it encompasseth them about as with a shield. Therefore they are said in another place to be clothed with salvation, and covered with the robe of righteousness. The mercy of the Lord is upon them, that is, as I said, to shelter and defend them. The mercy, the pardoning preserving mercy, the mercy of the Lord is upon them, who is he then that can condemn them? (Rom 8).
But there yet is more behind, "The mercy of the Lord is from everlasting to everlasting upon them." It was designed for them before the world was, and shall be upon them when the world itself is ended; from everlasting to everlasting it is on them that fear him. This from everlasting to everlasting is that by which, in another place, the eternity of God himself is declared—"From everlasting to everlasting, thou art God" (Psa 90:2). The meaning, then, may be this; that so long as God hath his being, so long shall the man that feareth him find mercy at his hand. According to that of Moses—"The eternal God is thy refuge, and underneath are the everlasting arms; and he shall thrust out the enemy from before thee, and shall say, Destroy them" (Deut 33:27).
Child of God, thou that fearest God, here is mercy nigh thee, mercy enough, everlasting mercy upon thee. This is long-lived mercy. It will live longer than thy sin, it will live longer than temptation, it will live longer than thy sorrows, it will live longer than thy persecutors. It is mercy from everlasting to contrive thy salvation, and mercy to everlasting to weather it out with all thy adversaries. Now what can hell and death do to him that hath this mercy of God upon him? And this hath the man that feareth the Lord. Take that other blessed word, and O thou man that fearest the Lord, hang it like a chain of gold about thy neck—"As the heaven is high above the earth, so great is his mercy toward them that fear him" (Psa 103:11). If mercy as big, as high, and as good as heaven itself will be a privilege, the man that feareth God shall have a privilege.
Ninth Privilege. Dost thou fear God?—"Like as a father pitieth his children, so the Lord pitieth them that fear him" (Psa 103:13).
" The Lord pitieth them that fear him" ; that is, condoleth and is affected, feeleth and sympathizeth with them in all their afflictions. It is a great matter for a poor man to be in this manner in the affections of the great and mighty, but for a poor sinner to be thus in the heart and affections of God, and they that fear him are so, this is astonishing to consider. "In his love and in his pity he redeemed them." In his love and in his pity! "In all their affliction he was afflicted, and the angel of his presence saved them; in his love and in his pity he redeemed them, and he bare them, and carried them all the days of old" (Isa 63:9). I say, in that he is said to pity them, it is as much as to say, he condoleth, feeleth, and sympathizeth with them in all their afflictions and temptations. So that this is the happiness of him that feareth God, he has a God to pity him and to be touched with all his miseries. It is said in Judges, "His soul was grieved for the misery of Israel" (Judg 10:16). And in the Hebrews, he is "touched with the feeling of our infirmities," and can "succour them that are tempted" (4:15, 2:17,18).