Is the Fear of God in our Hearts?
of our desires, the flower of our joy. And who shall be enriched with salvation—only the fearers of God! "His salvation is near those who fear him."
Let these 19 powerful arguments persuade us to fear God.
Use 6. Trial. Let us put ourselves upon a strict scrutiny and trial, whether we have the fear of God planted in our hearts.
Is the Fear of God in our Hearts?
Answer 1. The fear of God—will make a man fear SIN. "How can I do this great wickedness—and sin against God?" (Gen. 39:9).
Indeed, sin is the only evil thing; it is the evil of evils. Sin is the poison which the old serpent spat into our virgin nature! In sin there is both pollution and enmity. Sin is compared to a "thick cloud"
(Isaiah 44:22), which not only hides the light of God's face—but brings down showers of His wrath. Sin is worse than all evils. There is more evil in a drop of sin—than in a sea of affliction!
1. Sin is the cause of all affliction. Sin conjures up all the winds and storms in the world. The cause is worse than the effect. Out of this viperous womb come, "evil thoughts, sexual immorality, theft, murder, adultery, greed, wickedness, deceit, eagerness for lustful pleasure, envy, slander, pride, and foolishness."
2. In affliction conscience may he quiet; the hail may beat upon the tiles, when there is music in the room. But sin terrifies the conscience. Nero, in the midst of feasts and Roman sports was full of horror of mind; the numbers of men he had killed troubled him.
Cataline was frightened at every noise. Cain in killing Abel, stabbed
half the world at one blow, yet he could not kill the worm in his own conscience!
Sin is the quintessence of evil—it puts a sting into death (1 Cor.
15:56). Sin is worse than hell: a. Hell is a burden only to the sinner—but sin is a burden to God
(Amos 2:13). b. There is justice in hell—but sin is the most unjust thing. It would rob God of his glory, Christ of his purchase, the soul of its happiness.
"It is more hitter to sin against Christ, than to suffer the torments of hell", says Chrysostom. Is not sin then, to be feared? He who fears
God is afraid of touching this forbidden fruit!
More particularly:
1. He who fears God—is afraid to do anything which he suspects may be sinful (Romans 14:23). He will not swallow oaths like pills, lest they should afterwards work in his conscience.
He dares not mix anything in God's worship, which God has not appointed; he fears it is like offering strange fire. Where conscience is scrupulous, it is safer to forbear; for, "what is not of faith is sin".
2. He who fears God—fears the appearance of sin. "Abstain from all appearance of evil" (1 Thes. 5:22). Some things have a bad look, and carry a show of evil in them. To go to the idol temple, though one does not join with them in worship, is an appearance of evil. He whose heart is ballasted with God's fear—flies from that which looks like sin. It was a good speech of Bernard to, "By avoiding the act of sin we preserve our peace; by avoiding the appearance of it we preserve our fame." The fear of God makes us shun the occasion of sin: the Nazarite under the law was not only to forbear
wine—but he must not eat grapes, which might occasion intemperance. Joseph fled from his mistress' temptation; he would not be seen in her company.
The appearance of evil, though it does not defile one's own conscience, may offend another's conscience. And hear what the apostle says: When you "wound their weak conscience, you sin against Christ!" (1 Cor. 8:12). Such as do not avoid the appearances and inlets to sin-make the truth of their grace to be suspected. How far are they from the fear of God who, forgetting their prayer, "Lead us not into temptation", run themselves into the devil's mouth! They go to plays and theaters, which are the lures and inducements of filthiness! Others associate familiarly with the wicked, and are too often in their company: which is like going among those who have the plague! "I wrote to you not to company with fornicators," (1 Cor.
5:9). Business is one thing, keeping company is another. Polycarp would have no society with Marcion, the heretic. Twisting into a cord of friendship with sinners is an appearance of evil; it hardens them in sin, and wounds the credit of true religion.
Question: But did not Christ often converse with sinners?
Answer 1. Christ did sometimes go among the wicked; not that he approved of their sins—but as a physician goes among the diseased to heal them, so Christ intended to work a cure upon them (Mark
2:17). It was their conversion which he aimed at.
Answer 2. Though Jesus Christ did sometimes converse with sinners —yet he could receive no infection by them; his divine nature was a sufficient antidote against the contagion of sin. As the sun cannot be defiled with the thick vapors which are exhaled from the earth, and fly into the sky—so the black vapors of sin could not defile the Sun of righteousness. Christ was of such spotless purity, that he had no
receptibility of evil. But the case is otherwise with us; we have a stock of corruption within. Therefore it is dangerous to mix with the wicked, lest we be defiled.
Such as revere the divine majesty of God, dare not go near the borders of sin. Those who went near the fiery furnace, though they did not go into it, were burned (Dan. 3:22).
3. He who fears God—dares not sin secretly. A hypocrite may forbear gross sin because of the shame—but not clandestine, secret sin. He is like one who shuts up his shop windows—but follows his trade within doors. But a man fearing God dares not sin, though he could walk invisibly, and no eye see him. "You shall not curse the deaf, or put a stumbling block before the blind; but shall fear your
God" (Lev. 19:14). If one should curse a deaf man, he cannot hear him. If one should lay a stumbling block in a blind man's way, he cannot see him. Yes—but the fear of God will make one avoid those sins—which can neither he heard or seen by men. God's seeing in secret, is a sufficient counter-poison against sin.
4. He who fears God—dares not commit sin, though it might bring him a profitable advantage. Gain is the golden bait with which Satan fishes for souls. This was the last temptation the devil used to Christ: "All this will I give you" (Matt. 4:9). How many bow down to the golden image! Joshua who could stop the course of the sun—could not stop Achan in his pursuit after the wedge of gold! But he who fears God dares not sin to get preferment.
David dared not touch the Lord's anointed, though he knew he was to reign next (1 Sam. 26:33). A godly man is assured that a full purse is but a poor recompense for a wounded conscience.
5. He who fears God—dares not gratify his own revengeful humor. Homer says that revenge is sweet as dropping honey; but
grace makes a man rather bury an injury, than revenge it. He knows who has said, "Vengeance is mine, I will repay" (Rom. 12:19). He who has the fear of God before his eyes, is so far from revenge, that he requites good for evil. Miriam murmured against Moses, and Moses prayed for her, that God would heal her of her leprosy (Num. 12:13).
The prophet Elisha, instead of smiting his enemies, "set bread and water before them" (2 Kings 6:22).
6. He who fears God—dares not do that which is of evil report, though possibly the thing in itself may be no sin. "If any of you has a dispute with another, dare he take it before the ungodly for judgment?" (1 Cor. 6:1). Yes, some might say, what sin is it to have a just cause brought before unbelievers, that it may be decided? Oh but, might the apostle reply, though the thing in itself is lawful—yet because it sounds evil, and exposes your religion to the scorn and insult of unbelievers, you who fear God, should not dare to do it. It were better to decide it by a prudent arbitration. Everything is permissible for me—but not everything is beneficial" (1 Cor. 6:12).
7. He who fears God—is not only afraid of evil actions, but fears to offend God in his thoughts. "Be careful not to harbor this wicked thought." (Deut. 15:9). To think of sin with delight, is to act it over in the imagination. This is culpable. A man may think himself into hell! What were the apostate angels damned for—was it for any more than proud thoughts?
This is the first note of TRIAL: He who reverences God—flees from sin. It is a saying of Anselm, "If sin were on one side and hell on the other, I would rather leap into hell than willingly sin against God!"
Answer 2. He who fears God—walks by Scripture rule, rather than by the example of others. Example is, for the most part, corrupt. Examples of great men are influential. Pharaoh had
taught Joseph to swear—but Joseph had not taught Pharaoh to pray.
The examples of others cannot justify a thing which is intrinsically evil. A God-fearer directs the rudder of his life according to the compass of the Word. He looks to the sacred canon as the mariner to the compass, or Israel to the pillar of fire, to direct him. "To the law and to the testimony!" (Isaiah 8:20).
Answer 3. He who fears God—keeps his commandments.
"Fear God and keep his commandments" (Eccles. 12:13) Luther said he had rather obey God, than work miracles. A gracious soul crosses his own will to fulfill God's. If the Lord bids him to crucify his favorite sin, or forgive his enemies—then he instantly obeys. A heathen exercising much cruelty to a Christian, asked him in scorn what great miracle his master Christ ever did? The Christian replied,
"This miracle, that though you treat me thus cruelly—I can forgive you." A holy heart knows, that there is nothing lost by obedience.
David swore to the Lord that he would not rest until he found a place for God (Psalm 132:4-5). And God swore back to David, that one of his offspring he would set one upon his throne (Psalm 132:11).
Answer 4. He who fears God—is alike godly in all companies. He diffuses the sweet savor of godliness wherever he goes. Hypocrites can change themselves into all shapes, and be as their company is; serious in one company and vain in another. He who reverences a Deity, is alike godly in all places. A steady pulse shows health: a steady walk shows grace. If a godly man is providentially placed among the wicked, he will not coalesce with them—but in his deportment displays a majesty of holiness.
Answer 5. He who fears God—is godly in the position where God has set him. Take an instance in Joseph: "I fear God" (Gen.
42:18). And see a pattern of relative sanctity: he showed towards his
master fidelity, towards his mistress purity, towards his father duty, towards his brethren generosity. A godly man makes his family, a training ground of piety (Psalm 102:1).
Answer 6. He who fears God, dares not neglect family or closet prayer. "I give myself unto prayer" (Psalm 109:4). Prayer whispers in God's ears! Prayer is private conference with God. Why was Nymphas' house called a church (Col. 4:15). Because it was consecrated by prayer. A gracious soul puts forth fervent sighs in prayer (Rom. 8:26). And surely that prayer soonest pierces heaven— which pierces one's own heart.
If prayer be made the touchstone—then the number of those who fear God is but small. Are there not many prayerless families in this city and nation? "You cast off fear, you restrain prayer" (Job 15:4).
When men restrain prayer, they cast off the fear of God. It is the brand set upon reprobates, that "they do not call on the Lord" (Psalm
14:4).
Answer 7. He who fears God will not oppress his neighbor.
"You shall not oppress one another; but you shall fear your God"
(Lev. 25:17). How can he be holy—who is not just? A saint—yet an extortioner, is a contradiction. The fear of God would cure oppression. "Will you even sell your brethren? Ought you not to walk in the fear of our God?" (Neh. 5:8-9). As if Nehemiah had said, If you had the fear of God, you would not be so wicked, you would not rise upon the ruins of others and—to wrong them, damn yourselves.
Answer 8. He who fears God—is given to works of mercy.
The fear of God is always joined with love to our brethren. Grace may have a trembling hand—but it does not have a withered hand; it stretches itself out to relieve the needy, "Pure and undefiled religion before our God and Father is this: to look after orphans and widows
in their distress " (James 1:27). To visit them is not only to go to see them in affliction. Our Savior expounds what visiting is in Matthew
25:36, "You visited me"; how was that? "I was an hungry, and you gave me food" (verse 35). Good works are not the cause of our justification, but they are the evidence of our justification. How far are they from the fear of God, who are hard-hearted to Christ's poor!
You may as well extract oil out of a flint—as the golden oil of charity out of their flinty hearts! The rich man denied Lazarus a crumb of bread—and he was denied a drop of water (Luke 16:21).
Answer 9. He who fears God—would rather displease man, than God. "The midwives feared God, and did not as the king of Egypt commanded them—but saved the men children alive" (Exod.
1:17). What, not obey the king's command! How could this stand with their allegiance? Very well, because it was an unlawful command.
The king had ordered them to put to death the Hebrew males—which they dared not do, for fear of incurring God's displeasure. King
Nebuchadnezzar erected a golden image to be worshiped—but the three Hebrew children (or rather champions) said, "Be it known unto you, O king, that we will not serve your gods—nor worship the golden image which you have set up!" (Dan. 3:18). They would rather burn— than bow! He who fears God, knows it is best to please God. He is the best Friend—but the worst Enemy!
Answer 10. The fear of God will make a man fear these six things:
1. Satan's snares 2. His own heart 3. Death
4. Judgment 5. Hell 6. Heaven 1. The fear of God will make a man afraid of SATAN'S
SNARES. He has the eye of faith to see these snares, and the wing of fear to fly from them! Fear gives wings to the feet. "We are not ignorant of his devices" (2 Cor. 2:11). The word means "subtle stratagems". Satan is called the "old Serpent" (Rev. 12:9). Though he has lost his holiness, he has not lost his deceitfulness. His snares are so cunningly laid, that without the guidance of God's fear, we cannot escape them. a. One subtle artifice of Satan—is to bait his hook with religion. He can change his flag, and hang out Christ's colors; here he transforms himself into an angel of light (2 Cor. 11:14). The devil tempts men to evil, "that good may come" of it (Rom. 3:8). He whistles them into the snare of preferment, that hereby they may be in a capacity of doing God more service. The white devil is worst!
Who would suspect Satan when he comes as a minister, and quoting Scripture? b. Another snare of Satan—is to tempt to sin under a plea of necessity. Lot offered to expose his daughters to the lusts of the Sodomites, that he might preserve his angel-guests who were come into his house (Gen. 19:8). Did not Satan instigate him to this?
Necessity will not excuse impiety. c. Another snare of Satan—is to color over sin with the pretense of virtue. Alcibiades hung a finely embroidered curtain over a foul picture full of dragons and satyrs. Satan puts good names
on sin, as physicians call that film in the eye which hinders the sight a "pearl" in the eye. Satan colored over Jehu's ambition with the name of zeal (2 Kings 10:16). He makes men believe that revenge is valor, or that covetousness isfrugality; as if one should write
"medicine" upon a bottle of poison! d. Another snare of Satan—is to carry on his mischievous designs under a pretense of friendship. He puts off his lion's skin, and comes in sheep's clothing. Thus Satan came to Christ:
"Command that these stones be made bread" (Matt 4:3). As if he had said, "I see you are hungry; I therefore out of pity, counsel you to get something to eat—turn these stones to bread, that your hunger may be satisfied." But Christ spied the serpent in the temptation, and repulsed him. Thus Satan came to Eve in the guise of a friend. He said of the tree in the midst of the garden, "You shall not surely die . .
. you shall be as gods" (Gen. 3:4-5). As if to say, "I persuade you only to that which will put you into a better condition than now you are; eat of the tree of knowledge and it will make you omniscient!" What a kind devil was here! But Eve found a worm in the apple! e. A fifth snare—if Satan cannot take a Christian off from duty, he will put him on too far in duty. Humiliation is a duty— but Satan suggests that the soul is not humbled enough: and indeed he never thinks it humbled enough, until it despairs. Satan comes thus to a man: "Your sins have been great—so your sorrow should be proportionate. But is it so? Can you say you have been as great a mourner—as you have been a sinner? What is a drop of your sorrow
—compared to a sea of your sin? This is laid only as a snare. The subtle enemy would have a Christian weep himself blind, and in a desperate plight, throw away the anchor of hope. And if Satan has such fallacies, and as a decoy draws so many millions into his snares, is there not cause of jealous fear lest we should be trapped? The fear
of God—will make us fear hell's stratagems. Satan's snares are worse than his darts!
2. The fear of God will make a man afraid of his own HEART. Luther used to say, that he feared his own heart more than the pope or cardinals! "The heart is deceitful above all things" (Jer.
17:9).
It is "deceitful". The word signifies, it is a "Jacob" or "supplanter". As Jacob supplanted his brother, and took away the blessing, so our hearts would supplant and beguile us.
"Above all things": there is deceit in weights, deceit in friends; but the heart has an art of deceiving beyond all. In the best hearts there is some fallaciousness. David was upright in all things, "except in the affair concerning Uriah the Hittite" (1 Kings 15:5). A godly man, knowing there is a measure of this deceit in his heart, fears himself!
The flesh is a bosom-traitor. No man can fathom what evil is in his heart. "Is your servant a dog!" (2 Kings 8:13). Hazael could not believe his heart could give birth to such monsters. If one had come to Noah and said, "You will be drunk shortly"; he would have said,
"Is your servant a dog?" No man knows the depth of evil which in his heart, or what scandal he may fall into—if God should leave him.
Christ warns his own apostles to "take heed of surfeiting and drunkenness" (Luke 21:34). A godly man therefore fears his heart with a fear of caution and jealousy.
The heart is not only stubborn—but subtle. Let us a little trace this impostor, and see if there is not cause to fear it. The heart shows its deceitfulness regarding sinful things—and sacred things.
The heart shows its deceitfulness regarding SINFUL things, this deceit is in the hiding of sin, as Rahab hid the spies in the flax
(Josh. 2:6). So the heart hides sin. And how does it hide sin? Just as Adam hid himself under fig leaves—so the heart hides sin under the fig leaves of rationalization and excuses. "It was done against my will; or done in a passion; or it was done along with others." Aaron blamed his sin in the making of the golden calf, upon the people:
"The people are set on mischief" (Exod. 32:22). And Adam tacitly blamed his sin upon God himself: "The woman You gave to be with me—she gave me some fruit from the tree, and I ate" (Gen. 3:12), as if to say, "If You had not given me this tempting woman—I would not have eaten!"
The heart's deceit is seen in flattering us. It will make us believe we are not so bad as we are. The physician deceives the patient when he tells him that his disease is not so dangerous, when he is falling into the hands of death! The heart will tell a man that he is free from theft, when yet he robs others of their good name. The heart will tell a man that he is free from drunkenness when, though he will not be drunk with wine, he will be drunk with passion. Thus the heart is a flattering mirror to make one look better than he is! Is there not cause to suspect this impostor!
Secondly, the heart shows its deceitfulness regarding SACRED things. It will be ready to put us off with counterfeit grace. Many have been deceived in taking false money; and many, it is to be feared, have been deceived in taking false grace.
The heart is ready to deceive with a false repentance. A sinner is troubled a little for sin, or rather the consequences of it, and perhaps sheds a few tears, and now his heart soothes him—and tells him that he is a true penitent. But every legal terror is not true repentance:
"They were pricked in their hearts" (Acts 2:37); yet after this, "Peter said unto them repent" (verse 38). If every slight trouble for sin were
true repentance—then Judas and Cain may be enrolled in the number of penitents. Evangelical repentance works a change of heart (1 Cor. 6:11). It produces sanctity. But the false penitent, though he has trouble of spirit—yet has no transformation or change of heart and life. He has a weeping eye—but an adulterous heart.
Ahab fasts and puts on sackcloth—but after this, he puts the prophet Micah in prison (1 Kings 22:27).
The heart is apt to deceive with a false faith; it would put the dead child in the place of the living child. Those in the second chapter of John are said to believe; but Christ did not believe their faith (John
2:24). True faith, as it casts itself into Christ's arms to embrace him, so it casts itself at Christ's feet to serve him. But spurious faith, though it is forward to receive Christ's benefits—yet it plucks the crown from his head—and will not submit to his authority! (Isaiah
9:6). It would have him a Priest to save him—but not as a King upon his throne to rule him (Zech. 6:13).
Thus the heart is full of fallacies; he who fears God, fears his heart lest it should rob him of the blessing.
3. The fear of God—will make a man fear DEATH. We should fear death, first, because it is such a serious thing, it is the inlet to eternity and puts us into an unalterable state!
Secondly, because of its proximity. It is nearer to us than we are aware; it may be within a few hours march of us! God may this night say, "Give an account of your stewardship!" And what if death should come before we are ready?
Thirdly, because after death there is nothing to be done for our souls.
There is no repenting in the grave: "In the grave, where you are
going, there is neither working nor planning" (Eccles. 9:10). So death is to be feared with a holy and pious fear.
Question: How far may a child of God fear death?
Answer 1. So far as the fear of death is a curb bit, to keep him from sin. A believer may lawfully make use of all means to deter him from sin. There is no stronger antidote against sin—than the fear of death.
"Am I sinning today—and tomorrow may be dying—and going to judgment!"
Answer 2. A child of God may so far fear death, as it makes him die to the world. The fear of death should sound a retreat and call us off from worldly vanities. What is the world? We must leave it shortly, and all we will then have, is our burying place (Gen. 49:30).
Answer 3. A child of God may so far fear death, as this fear fits him more for death. Jacob feared his brother Esau's coming against him, and he prepared to meet him, addressing himself to prayer (Gen.
32:7, 24). So when we fear death's coming, and we prepare to meet it —we set oh soul in order. This is a godly fear of death.
But this fear of death in the godly must he mixed with hope. The nature of death to a believer, is quite changed. Death is in itself a curse—but God has turned this curse into a blessing. To a child of God, death is not a destruction, but a deliverance. When the mantle of his flesh drops off, he ascends in a fiery chariot to heaven!
4. The fear of God—will make a man fear JUDGMENT.
Anselm spent most of his thoughts upon the Day of Judgment; and Jerome thought he always heard that voice sounding in his ears,
"Arise you dead—and come to judgment!" That there shall be such a day is evident:
a. From God's veracity: he who is the Oracle of truth has asserted it:
"For he comes—for he comes to judge the earth" (Psalm 96:13).
There is duplication here, firstly, to show the certainty: "he comes, he comes". It is an indubitable maxim. Secondly, to show the speediness, "he comes, he comes", the time draws near—it is almost daybreak, and the judge is ready to take the bench! (James 5:9).
God's decree cannot be reversed! b. There shall he such a day for the vindication of God's justice.
Things seem to be done in the world, very unequally: the godly suffer, the wicked prosper. Atheists are ready to think God has thrown aside the government of the world—and does not mind how things are transacted here below. Therefore there must he a judicial process, that God may undeceive the world and set all things right. c. That there shall be such a day is evident by the principles engrafted in a natural conscience. When Paul reasoned of judgment to come,
"Felix trembled" (Acts 24:25). The prisoner at the bar—made the judge tremble! That a wicked man dying is so surprised with terrors
—from where does this arise, but from a secret apprehension of ensuing judgment!
It will be a great judgment. Never was the like seen! We must all appear before the judgement seat! (2 Cor. 5:10). There is no fleeing, no absconding, no bribing, no appearing by a proxy—but all must make their personal appearance. Those who were above trial here, and the law could not reach them, must appear before the tribunal of heaven!
Who shall be the Judge? Jesus Christ (John 5:22.; Acts 17:31). "He has appointed a day, in the which he will judge the world—by that man whom he has ordained." Christ the Judge, is called man because he shall judge the world in a visible shape. He must be both God and
man: he must be God, that he may see men's hearts—and he must be man, that he himself may be seen.
What a solemn day will this be, when Christ shall sit upon the bench of judicature! He will judge "righteously" (Psalm 9:8). Though he himself was wronged, he will do no wrong. And he will judge thoroughly: "Whose fan is in his hand and he will thoroughly purge his floor" (Matt. 3:12). He will see what is wheat—and what is chaff; who have his image upon them—and who the mark of the beast.
Surely, the fear of God will cause a holy trembling at the thoughts of this day!
Question: In what sense should those who fear God—fear the Day of Judgment?
Answer: Not with a fear of dread or despondency, for the Day of Judgment will be a Jubilee—a blessed comfortable day to them! The thrush sings at the approach of rain—and so may believers at the approach of Judgment. Christ who is their Judge is also their
Redeemer and Advocate. But, a. The godly should so fear judgment as every day to renew their sorrow for sin. They have sins which creep upon them daily—and they must with Peter weep bitterly. They must steep their souls in the salty tears of repentance. It would be sad to be found at the last day, in any sin unrepented of. b. The godly should so fear the Day of Judgment as to make them afraid of sins of omission. Not dressing a wound brings death. Not discharging duty may bring damnation. You may read the solemn process at the last day: "I was hungry and you gave Me nothing to eat; I was thirsty and you gave Me nothing to drink; I was a stranger and you didn't take Me in; I was naked and you didn't clothe Me, sick
and in prison and you didn't take care of Me" (Matt. 25:42). The charge here brought in, is for sins of omission. Christ does not say,
"You took away my food from me"—but "You gave me nothing to eat"; He does not say, "You put me in prison"—but "You did not visit me." The sins of omission condemned them. Not praying in the family, not attending the means of grace, not giving alms, will be the fatal indictment. c. The godly should so far fear the Day of Judgment as to make them afraid of pretending in religion. For at that day, false hearts will be unmasked. Why did Paul walk with such integrity? "You are witnesses and God also, how holily, and justly, and unblamably we behaved ourselves among you" (1 Thess. 2:10). What was the cause of this? Surely a fear of the approaching Judgment Day: "For we must all appear before the judgement seat of Christ!" (2 Cor. 5:10). The word in the original means we must be made manifest, our hearts must be laid open before men and angels. Such is the witchcraft of hypocrisy, that it is hard in this life, to know who is a false professor, and who is sincere. But shortly there will be a full revealing. It is good for God's people so to fear judgment, as to make them strive against deceit and hypocrisy; for then the hypocrite will be found out.
5. The fear of God—makes a man fear HELL. Hell is called the "place of torment" (Luke 16:28). Not only notoriously wicked sinners
—but such as fear God, ought to fear hell: "I say unto you my friends, Fear him who has power to cast into hell!" (Luke 12:4).
Question: How far should God's people fear hell?
Answer: Not so far, as to let go their hope. A mariner fears a storm— but not so as to throw away his anchor. Such as fear God—should fear hell in four ways.
a. Those who fear God ought to fear hell—as that which they have deserved. Their sins have merited hell. Woe to the holiest man alive—if God should weigh him in the balance of his justice! b. Those who fear God ought to fear hell—insofar as this is a means to make them shake off spiritual sloth. This sleeping disease is apt to seize upon God's own people; "the wise virgins slumbered" (Matt. 25:5). Now, so far as the fear of hell is an alarm or a warning-bell to awaken the godly out of security, and make them run faster to heaven, so far it is a godly and blessed fear. c. The fear of hell is good in the godly—insofar as it makes them afraid of being in the number of those who shall go to hell. There are certain people who are in danger of hell:
First, those who have their heaven in this life: "You who are given to pleasure" (Is. 47:8). Epicures swim in sensual delights; they would rather displease God—than deny the flesh. These shall take up their quarters in hell. "The Lord, the Lord Almighty, called you on that day to weep and to wail, to tear out your hair and put on sackcloth. But see, there is joy and revelry, eating of meat and drinking of wine!
"Let us eat and drink," you say, "for tomorrow we die!" The Lord Almighty has revealed this in my hearing: "Until your dying day this sin will not be atoned for," says the Lord, the Lord Almighty!" (Isaiah
22:12-14) That is, this sin shall not be done away by any sacrifice.
Second, they are in danger to be cast into hell who live in the sin of adultery (Prov. 22:12). Those who burn in lust—shall burn in hell!
"Lord knows how to keep the unrighteous under punishment until the day of judgment, especially those who follow the polluting desires of the flesh." (2 Pet. 2:9-10). See the corruption of man's nature! Instead of drinking water out of his own cistern, he loves
stolen waters (Prov. 9:17). The same Latin word signifies a stable and a whore-house—both are for beasts!
Third, they are likely to go to hell who, by giving bad example, cause others to sin. Bad example, like the plague, is contagious. Great men are mirrors—by which the common people dress themselves. Such as give bad example, have not only their own sins, but the sins of others to answer for. That doubtless was the reason why the rich man entreated Abraham that one might go from the dead to preach to his brethren (Luke 16:27), and not that he had love to their souls, but because, while he was alive, he had occasioned his brethren's sins by his wicked example, and knew that their coming to hell would increase his torment!
Fourth, they are likely to go to hell who live and die in the contempt of God's Word. Ministers have preached until their lungs are exhausted—but men stop their ears and harden their hearts! "They made their hearts as an adamant stone" (Zech. 7:12). Hardness of heart lies in the insensibility of the conscience (Eph. 4:19), and the inflexibility of the will (Jer. 44:16-17). Obdurate sinners shake out the arrow of conviction and scorn all godly reproof. When the prophet cried to the altar of stone, it broke apart (1 Kings 13:2). But sinners hearts do not break! These are likely to have the wrath of God flame about their ears! "This will take place at the revelation of the Lord Jesus from heaven with His powerful angels, taking vengeance with flaming fire on those who don't know God and on those who don't obey the gospel of our Lord Jesus. These will pay the penalty of everlasting destruction, away from the Lord's presence and from His glorious strength!" (2 Thess. 1 :7-8).
Fifth, they shall go to hell who fall away (Mat. 13:6). Because they had no root—they withered. Flowers in a waterpot will keep green
and fresh a while—but having no root, they wither. Demas made a fair show a while—but ended as the silkworm which, after all her fine spinning, at last becomes a common fly. "If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God!" (Heb.
10:26-27).
Thus we see who are likely to be thrown into hell. Now it is good for the godly so to fear hell—as to fear to be in the number of those who shall go to hell. d. The fear of hell is good in the godly—insofar as it is a fear mixed with rejoicing. "Rejoice with trembling" (Psalm 2:11). A believer's fear of hell must he like the fear of the two Marys going from the sepulcher: "They departed from the sepulcher with fear and great joy" (Matt. 28:8). With fear, because they had seen an angel; and with joy, because Christ was risen! So must the godly look on hell, with fear and joy. With fear, because of the fire; and with joy, because Christ has freed them from hell. A man who stands upon a high rock, fears when he looks down into the sea—yet rejoices that he is not there drowning in the waves. So a child of God, when he looks down into hell by contemplation, may fear because of the dreadfulness of the torment; yet this fear should be mingled with joy, to think he shall never come there! Jesus has delivered him "from the wrath to come" (1 Thess. 1:10).
6. The fear of God will make a man fear HEAVEN. You may say, "that is strange—we should rather hope for heaven." No, a regenerate person is to fear heaven—lest he fall short of it.
"Therefore, while the promise remains of entering His rest, let us fear so that none of you should miss it!" (Heb. 4:1). It is a metaphor
taken from athletes who, growing weary and lagging behind, come short of the prize. Who had more hope of heaven than Paul? Yet he was not without his fears: "I discipline my body and bring it under strict control, so that after preaching to others, I myself will not be disqualified" (1 Cor. 9:27). And well may he who shall go to heaven, fear less he miss it, if you consider: a. It is possible for many who make a splendid profession, to lose heaven. What do you think of the foolish virgins? They are called virgins because they were not tainted with any gross sin; yet these virgin-professors were shut out of heaven! (Matt. 25:10). Balaam, a prophet; and Judas, an apostle—were both shut out of heaven! We have seen some ships which had glorious names given them, the Good-speed, the Hope, the Safeguard—which were lost at sea. b. It is possible to come near to heaven—yet fall short of it: "You are not far from the kingdom of God" (Mark 12:34); yet he was not near enough! Men may commend the ministry of the Word, have their affections moved at an ordinance, and in outward show out-do the children of God (Num. 23:1-2); yet, not having the oil of sincerity in their vessels, they will fall short of eternal happiness. And how dismal is that—to lose God, to lose their souls, to lose their hopes!
The millions of tears shed in hell—are not sufficient to bewail the loss of heaven! Well may such as have heaven in them, fear their coming short of it.
So much, then, for this sixth use, trial.
Question. How shall we arrive at this blessed fear?
Answer.
1. Let us set God ever in our eye—study his immensity! He is God Almighty (Gen. 17:1). He gives laws to the angels, binds the consciences of men, cuts off princes "He breaks the spirit of rulers; he is feared by the kings of the earth." (Psalm 76:12). The thoughts of God's incomprehensible greatness, should strike a holy awe in our hearts! Elijah wrapped his face in a mantle when God's glory passed by. The reason men do not fear God—is because they entertain slight thoughts of him! "You thought that I was altogether like you!"
(Psalm 50:21).
2. Let us pray for this fear of God, which is the root of all holiness, and the mother of all wisdom. "Give me an undivided heart—that I may fear your name" (Psalm 86:11). The Lord has promised to put his fear in our heart (Jer. 32:40). Let us pray over this promise.
While some pray for riches, and others for children—let us pray for a heart to fear God!
To conclude this, you who have this fear planted in your souls—bless God for it! "You who fear the Lord—bless the Lord" (Psalm 135:20).
God has done more for you than if he had made you kings and queens—and caused you to ride upon the high places of the earth! He has enriched you with that jewel which he bestows only upon the elect.
Oh, stand upon Mount Gerizim, blessing. The fear of God is an immortal seed springing up into glory! "You who fear the Lord— praise him!" (Psalm 22:23). Begin the work of heaven now. Be spiritual choristers! Sound forth holy doxologies and triumphs! Say, as David, "My mouth is full of praise and honor to You all day long!"
(Psalm 71:8).
God has but little praise in the world. Who should thus pay that which is due to him—if not those who fear him?