John Bunyan :: Of the Use of This Doctrine—Use First. Of Examination

I come now to make some use and application of this doctrine.

THE USE OF THIS DOCTRINE.

Having proceeded thus far about this doctrine of the fear of God, I now come to make some use and application of the whole; and my

USE FIRST OF EXAMINATION.

FIRST USE shall be a USE OF EXAMINATION. Is this fear of God such an excellent thing? Is it attended with so many blessed privileges? Then this should put us, every soul of us, upon a diligent examination of ourselves, to wit, whether this grace be in us or not, for if it be, then thou art one of these blessed ones to whom belong these glorious privileges, for thou hast an interest in every of them; but if it shall appear that this grace is not in thee, then thy state is fearfully miserable, as hath partly been manifest already, and will further be seen in what comes after. Now, the better to help thee to consider, and not to miss in finding out what thou art in thy self-examination, I will speak to this—First. In general. Second. In particular.

• First. In general. No man brings this grace into the world with him. Every one by nature is destitute of it; for naturally none fear God, there is no fear of God, none of this grace of fear before their eyes, they do not so much as know what it is; for this fear flows, as was showed before, from a new heart, faith, repentance and the like; of which new heart, faith, and repentance, if thou be void, thou art also void of this godly fear. Men must have a mighty change of heart and life, or else they are strangers to this fear of God. Alas, how ignorant are the most of this! Yea, and some are not afraid to say they are not changed, nor desire so to be. Can these fear God? can these be possessed with this grace of fear? No: “Because they have no changes, therefore they fear not God” (Psa 55:19; Psa 36:1; Rom 3:18).

  Wherefore, sinner, consider whoever thou art that art destitute of this fear of God, thou art void of all other graces; for this fear, as also I have showed, floweth from the whole stock of grace where it is. There is not one of the graces of the Spirit, but this fear is in the bowels of it; yea, as I may say, this fear is the flower and beauty of every grace; neither is there anything, let it look as much like grace as it will, that will be counted so indeed, if the fruit thereof be not this fear of God; wherefore, I say again, consider well of this matter, for as thou shalt be found with reference to this grace, so shall thy judgment be. I have but briefly treated of this grace, yet have endeavoured, with words as fit as I could, to display it in its colours before thy face, first by showing you what this fear of God is, then what it flows from, as also what doth flow from it; to which, as was said before, I have added several privileges that are annexed to this fear, that by all, if it may be, thou mayest see it if thou hast it, and thyself without it if thou hast it not. Wherefore I refer thee thither again for information in this thing; or if thou art loath to give the book a second reading, but wilt go on to the end now thou art gotten hither; then
  
  

• Second and particularly, I conclude with these several propositions concerning those that fear not God.

  • 1. That man that is proud, and of a high and lofty mind, fears not God. This is plain from the exhortation, “Be not high-minded, but fear” (Rom 11:20). Here you see that a high mind and the fear of God are set in direct opposition the one to the other; and there is in them, closely concluded by the apostle, that where indeed the one is, there cannot be the other; where there is a high mind, there is not the fear of God; and where there is the fear of God, the mind is not high but lowly. Can a man at the same time be a proud man, and fear God too? Why, then, is it said God beholdeth every one that is proud, and abases him? and again, He beholds the proud afar off? He therefore that is proud of his person, of his riches, of his office, of his parts, and the like, feareth not God. It is also manifest further, for God resisteth the proud, which he would not do, if he feared him, but in that he sets him at such a distance from him, in that he testifies that he will abase him and resist him, it is evident that he is not the man that hath this grace of fear; for that man, as I have showed you, is the man of God’s delight, the object of his pleasure (Psa 138:6; Jas 4:6; 1Pe 5:5; Mal 4:1).
    
    

  • 2. The covetous man feareth not God. This also is plain from the Word, because it setteth covetousness and the fear of God in direct opposition. Men that fear God are said to hate covetousness (Exo 18:21). Besides, the covetous man is called an idolater, and is said to have no part in the kingdom of Christ and of God. And again, “The wicked boasteth of his heart’s desire, and blesseth the covetous, whom the Lord abhorreth” (Eze 33:31; Eph 5:5; Psa 10:3). Hearken to this, you that hunt the world to take it, you that care not how you get, so you get the world. Also you that make even religion your stalking-horse to get the world, you fear not God. And what will you do whose hearts go after your covetousness? you who are led by covetousness up and down, as it were by the nose; sometimes to swear, to lie, to cozen, and cheat and defraud, when you can get the advantage to do it. You are far, very far, from the fear of God. “Ye adulterers and adulteresses,” for so the covetous are called, “know ye not that the friendship of the world is enmity with God? whosoever, therefore, will be a friend of the world, is the enemy of God” (Jas 4:4).
    
    

  • 3. The riotous eaters of flesh have not the fear of God. For this is done “without fear” (Jude 1:12). Gluttony is a sin little taken notice of, and as little repented of by those that use it, but yet it is odious in the sight of God, and the practice of it a demonstration of the want of his fear in the heart: yea, so odious is it, that God forbids that his people should so much as company with such. “Be not,” saith he, “among wine-bibbers, among riotous eaters of flesh” (Pro 23:20). And he further tells us, that they that are such, are spots and blemishes to those that keep them company, for indeed they fear not God (2Pe 2:13; Rom 13:13; 1Pe 4:4). Alas! some men are as if they were for nought else born but to eat and to drink, and pamper their carcasses with the dainties of this world, quite forgetting why God sent them hither; but such, as is said, fear not God, and so consequently are of the number of them upon whom the day of judgment will come at unawares (Luk 21:34).
    
    

  • 4. The liar is one that fears not God. This also is evident from the plain text, “Thou hast lied,” saith the Lord, “and hast not remembered me, nor laid it to thy heart: have not I held my peace even of old,” saith the Lord, “and thou fearest me not?” (Isa 57:11). What lie this was is not material; it was a lie, or a course of lying that is here rebuked, and the person or persons in this practice, as is said, were such as feared not God; a course of lying and the fear of God cannot stand together. This sin of lying is a common sin, and it walketh in the world in several guises. There is the profane scoffing liar, there is the cunning artificial liar, there is the hypocritical religious liar, with liars of other ranks and degrees. But none of them all have the fear of God, nor shall any of them, they not repenting, escape the damnation of hell—“All liars shall have their part in the lake which burneth with fire and brimstone” (Rev 21:8). Heaven and the New Jerusalem are not a place for such—“And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie” (Rev 21:27). Therefore another scripture says that all liars are without—“For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie” (Rev 22:15). But this should not be their sentence, judgment, and condemnation, if they that are liars were such as had in them this blessed fear of God.
    
    

  • 5. They fear not God who cry unto him for help in the time of their calamity, and when they are delivered, they return to their former rebellion. This, Moses, in a spirit of prophecy, asserteth at the time of the mighty judgment of the hail. Pharaoh then desired him to pray to God that he would take away that judgment from him. Well, so I will, said Moses, “But as for thee and thy servants, I know that ye will not yet fear the Lord God” (Exo 9:30). As who should say, I know that so soon as this judgment is removed, you will to your old rebellion again. And what greater demonstration can be given that such a man feareth not God, than to cry to God to be delivered from affliction to prosperity, and to spend that prosperity in rebellion against him? This is crying for mercies that they may be spent, or that we may have something to spend upon our lusts, and in the service of Satan (Jhn 4:1-3). Of these God complains in the sixteenth of Ezekiel, and in the second of Hosea—“Thou hast,” saith God, “taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images” &c. (Eze 16:17). This was for want [archaic: read "lack" - BLB Ed.] of the fear of God. Many of this kind there be now in the world, both of men, and women, and children; art not thou that readest this book of this number? Hast thou not cried for health when sick, for wealth when poor, when lame for strength, when in prison for liberty, and then spent all that thou gottest by thy prayer in the service of Satan, and to gratify thy lusts? Look to it, sinner, these things are signs that with thy heart thou fearest not God.
    
    

  • 6. They fear not God that way-lay his people and seek to overthrow them, or to turn them besides the right path, as they are journeying from hence to their eternal rest. This is evident from the plain text, “Remember,” saith God, “what Amalek did unto thee by the way when ye were come forth out of Egypt; how he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary, and he feared not God” (Deu 25:17-18). Many such Amalekites there be now in the world that set themselves against the feeble of the flock, against the feeble of the flock especially, still smiting them, some by power, some with the tongue, some in their lives and estates, some in their names and reputations, by scandals, slanders, and reproach, but the reason of this their ungodly practice is this, they fear not God. For did they fear him, they would be afraid to so much as think, much more of attempting to afflict and destroy, and calumniate the children of God; but such there have been, such there are, and such there will be in the world, for all men fear not God.
    
    

  • 7. They fear not God who see his hand upon backsliders for their sins, and yet themselves will be backsliders also. “I saw,” saith God, “when for all the causes whereby backsliding Israel committed adultery, I had put her away, and given her a bill of divorce, yet her treacherous sister Judah feared not, but went and played the harlot also” (Jer 3:8; Jer 2:19). Judah saw that her sister was put away, and delivered by God into the hands of Shalmaneser, who carried her away beyond Babylon, and yet, though she saw it, she went and played the harlot also—a sign of great hardness of heart, and of the want [archaic; read as "lack" - BLB Ed.] of the fear of God indeed. For this fear, had it been in her heart, it would have taught her to have trembled at the judgment that was executed upon her sister, and not to have gone and played the harlot also: and not to have done it while her sister’s judgment was in sight and memory. But what is it that a heart that is destitute of the fear of God will not do? No sin comes amiss to such: yea, they will sin, they will do that themselves, for the doing of which they believe some are in hell-fire, and all because they fear not God.

    But pray observe, if those that take not warning when they see the hand of God upon backsliders, are said to have none of the fear of God, have they it, think you, that lay stumbling-blocks in the way of God’s people, and use devices to cause them to backslide, yea, rejoice when they can do this mischief to any? and yet many of this sort there are in the world, that even rejoice when they see a professor fall into sin, and go back from his profession, as if they had found some excellent thing.
    
    

  • 8. They fear not God who can look upon a land as wallowing in sin, and yet are not humbled at the sight thereof. “Have ye,” said God by the prophet to the Jews, “forgotten the wickedness of your fathers, and the wickedness of the kings of Judah, and the wickedness of their wives, which they have committed in the land of Judah and in the streets of Jerusalem? They are not humbled to this day, neither have they feared, nor walked in my law” (Jer 44:9-10). Here is a land full of wickedness, and none to bewail it, for they wanted the fear of God, and love to walk in his law. But how say you, if they that are not humbled at their own and others’ wickedness are said not to fear, or have the fear of God, what shall we think or say of such that receive, that nourish and rejoice in such wickedness? Do they fear God? Yea, what shall we say of such that are the inventors and promoters of wickedness, as of oaths, beastly talk, or the like? Do they, do you think, fear God? Once again, what shall we say of such that cannot be content to be wicked themselves, and to invent and rejoice in other men’s wickedness, but must hate, reproach, vilify and abuse those that they cannot persuade to be wicked? Do they fear God?
    
    

  • 9. They that take more heed to their own dreams than to the Word of God, fear not God. This also is plain from the Word—“For in the multitude of dreams, there are also divers vanities, but fear thou God”; that is, take heed unto his Word (Ecc 5:7; Isa 8:20). Here the fearing of God is opposed to our overmuch heeding dreams: and there is implied, that it is for want [archaic: read "lack" - BLB Ed.] of the fear of God that men so much heed those things. What will they say to this that give more heed to a suggestion that ariseth from their foolish hearts, or that is cast in thither by the devil, than they do to the holy Word of God? These are “filthy dreamers.” Also, what shall we say to those that are more confident of the mercy of God to their soul, because he hath blessed them with outward things, than they are afraid of his wrath and condemnation, though the whole of the Word of God doth fully verify the same? These are “filthy dreamers” indeed.

    • A dream is either real, or so by way of semblance, and so some men dream sleeping, and some waking (Isa 29:7). And as those that a man dreams sleeping are caused either by God, Satan, business, flesh, or the like; so are they that a man dreams waking, to pass by those that we have in our sleep. Men, when bodily awake, may have dreams, that is, visions from heaven; such are all they that have a tendency to discover to the sinner his state, or the state of the church according to the Word. But those that are from Satan, business, and the flesh, are such—especially the first and last, to wit, from Satan and the flesh—as tend to embolden men to hope for good in a way disagreeing with the Word of God.^[25]
      
      

    • These Jude calls “filthy dreamers,” such whose principles were their dreams, and they led them “to defile the flesh,” that is, by fornication and uncleanness; “to despise dominion,” that the reins might be laid upon the neck of their lusts; “to speak evil of dignities,” of those that God had set over them, for their governing in all the law and testament of Christ, these dreamt that to live like brutes, to be greedy of gain, and to take away for it, as Cain and Balaam did by their wiles, the lives of the owners thereof, would go for good coin in the best of trials. These also Peter speaks of (2 Peter 2). And he makes their dreams, that Jude calls so, their principle and errors in life and doctrine; you may read of them in that whole chapter, where they are called cursed children, and so by consequence such as fear not God.
      
      

  • 10. They fear not God, who are sorcerers, adulterers, false swearers, and that oppress the hireling of his wages. It is a custom with some men to keep back by fraud from the hireling that which by covenant they agreed to pay for their labour; pinching, I say, and paring from them their due that of right belongs to them, to the making of them cry in “the ears of the Lord of sabaoth” (Jas 5:4). These fear not God; they are reckoned among the worst of men, and in their day of account God himself will bear witness against them. “And I,” saith God, “will come near to you to judgment; and I will be a swift witness against the adulterers, and against the false swearers, and against those that oppress the hireling in his wages, the widow and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord” (Mal 3:5).
    
    

  • 11. They fear not God, who instead of pitying of, rail at God’s people in their affliction, temptations, and persecutions, and rather rejoice and skip for joy, than sympathize with them in their sorrow. Thus did David’s enemies, thus did Israel’s enemies, and thus did the thief, he railed at Christ when he hanged upon the cross, and was for that, even by his fellow, accounted for one that feared not God (Luk 23:40; Psa 35:1; Psa 35:22-26. Read Oba 1:10-15; Jer 48:2-6). This is a common thing among the children of men, even to rejoice at the hurt of them that fear God, and it ariseth even of an inward hatred to godliness. They hate you, saith Christ, because they hated me. Therefore Christ takes what is done to his, in this, as done unto himself, and so to holiness of life. But this falls hard upon such as despise at, and rejoice to see, God’s people in their griefs, and that take the advantage, as dogged Shimei did, to augment the griefs and afflictions of God’s people (2Sa 16:5-8). These fear not God, they do this of enmity, and their sin is such as will hardly be blotted out (1Ki 2:8-9).
    
    

  • 12. They fear not God, who are strangers to the effects of fear. “If I be a master, where is my fear?” That is, show that I am so by your fear of me in the effects of your fear of me. ‘You offer polluted bread upon mine altar. This is not a sign that you fear me, ye offer the blind for sacrifices, where is my fear? ye offer the lame and the sick, these are not the effects of the fear of God’ (Mal 1:6-8). Sinner, it is one thing to say, I fear God, and another to fear him indeed. Therefore, as James says, show me thy faith by thy works, so here God calls for a testimony of thy fear by the effects of fear. I have already showed you several effects of fear; if thou art a stranger to them, thou art a stranger to this grace of fear. Therefore, to conclude this, it is not a feigned profession that will do; nothing is good here, but what is salted with this fear of God, and they that fear him are men of truth, men of singleness of heart, perfect, upright, humble, holy men; wherefore, reader, examine, and again, I say examine, and lay the Word and thy heart together, before that thou concludest that thou fearest God.

What! fear God, and in a state of nature? fear God without a change of heart and life? What! fear God and be proud, and covetous, a wine-bibber, and a riotous eater of flesh? How! fear God and a liar, and one that cries for mercies to spend them upon thy lusts? This would be strange. True, thou mayest fear as devils do, but what will that profit? Thou mayest by thy fear be driven away from God, from his worship, people, and ways, but what will that avail? It may be thou mayest so fear at present, as to be a little stopped in thy sinful course; perhaps thou hast got a knock from the Word of God, and are at present a little dazzled and hindered from being in thy former and full career after sin; but what of that? if by the fear that thou hast, thy heart is not united to God, and to the love of his Son, Word, and people, thy fear is nothing worth.^[26] Many men also are forced to fear God, as underlings are forced to fear those that are by force above them. If thou only thus fearest God, it is but a false fear; it flows not from love to God: this fear brings not willing subjection, which indeed brings the effect of right fear; but being over-mastered like an hypocrite, thou subjected thyself by feigned obedience, being forced, I say, by mere dread to do it (Psa 66:3).

It is said of David, “that the fame of him went out into all lands, and the Lord brought the fear of him upon all nations” (1Ch 14:17). But what, did they now love David? did they now choose him to be their king? no verily; they, many of them, rather hated him, and, when they could, made resistance against him. They did even as thou dost—feared, but did not love; feared, but did not choose his government that ruled over them. It is also said of Jehoshaphat, when God had subdued before him Ammon, Moab, and mount Seir, that “the fear of God was on all the kingdoms of these countries, when they had heard that the Lord fought against the enemies of Israel” (2Ch 20:29). But, I say, was this fear, that is called now the fear of God, anything else, but a dread of the greatness of power of the king? No verily, nor did that dread bring them into a willing subjection to, and liking of his laws and government; it only made them like slaves and underlings, stand in fear of his executing the vengeance of God upon them.

Therefore still, notwithstanding this fear, they were rebels to him in their hearts, and when occasion and advantage offered themselves, they showed it by rising in rebellion against Israel. This fear therefore provoked but feigned and forced obedience, a right emblem of the obedience of such, who being still enemies in their minds to God, are forced by virtue of present conviction to yield a little, even of fear to God, to his Word, and to his ordinances. Reader, whoever thou art, think of this, it is thy concern, therefore do it, and examine, and examine again, and look diligently to thy heart in thine examination, that it beguile thee not about this thy so great concern, as indeed the fear of God is.

One thing more, before I leave thee, let me warn thee of. Take heed of deferring to fear the Lord. Some men, when they have had conviction upon their heart that the fear of God is not in them, have through the overpowering of their corruptions yet deferred and put off the fear of God from them, as it is said of them in Jeremiah: “This people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord” (Jer 5:23-24). They saw that the judgments of God attended them because they did not yet fear God, but that conviction would not prevail with them to say, “Let us now fear the Lord.” They were for deferring to fear him still; they were for putting off his fear from them longer. Sinner, hast thou deferred to fear the Lord? is thy heart still so stubborn as not to say yet, “Let us fear the Lord?” O! the Lord hath taken notice of this thy rebellion, and is preparing some dreadful judgment for thee. “Shall I not visit for these things? saith the Lord; shall not my soul be avenged on such a nation as this?” (Jer 5:29). Sinner, why shouldest thou pull vengeance down upon thee? why shouldest thou pull vengeance down from heaven upon thee? Look up, perhaps thou hast already been pulling this great while, to pull it down upon thee. O! pull no longer; why shouldest thou be thine own executioner? Fall down upon thy knees, man, and up with thy heart and thy hands to the God that dwells in the heavens; cry, yea cry aloud, Lord, unite mine heart to fear thy name, and do not harden mine heart from thy fear. Thus holy men have cried before thee, and by crying have prevented judgment.

A few things that may provoke thee to fear the Lord.

Before I leave this use, let me give thee a few things, that, if God will, may provoke thee to fear the Lord:

1. The man that feareth not God, carrieth it worse towards him than the beast, the brute beast, doth carry it towards that man. “The fear of you, and the dread of you, shall be upon every beast of the earth,” yea, “and upon every fowl of the air,” and “upon all that moveth upon the earth, and upon all the fishes of the sea” (Gen 9:2).

• Mark, all my creatures shall fear you, and dread you, says God. None of them shall be so hardy as to cast off all reverence of you. But what a shame is this to man, that God should subject all his creatures to him, and he should refuse to stoop his heart to God? The beast, the bird, the fish, and all, have a fear and dread of man, yea, God has put it in their hearts to fear man, and yet man is void of fear and dread, I mean of godly fear of him, that thus lovingly hath put all things under him. Sinner, art thou not ashamed, that a silly cow, a sheep, yea, a swine, should better observe the law of his creation, than thou dost the law of thy God?

2. Consider, he that will not fear God, God will make him fear him whether he will or no. That is, he that doth not, will not now so fear him, as willingly to bow before him, and put his neck into his yoke. God will make him fear him when he comes to take vengeance on him. Then he will surround him with terror, and with fear on every side, fear within, and fear without; fear shall be in the way, even in the way that thou goest when thou art going out of this world; and that will be dreadful fear (Ecc 12:5). “I will bring their fears upon them,” saith the Lord (Isa 66:4).

3. He that fears not God now, the Lord shall laugh at his fears then. Sinner, God will be even with all them that choose not to have his fear in their hearts: for as he calls and they hear not now, so they shall cry, yea, howl then, and he will laugh at their fears. “I will laugh,” saith he, “at their destruction; I will mock when their fear cometh, when your fear cometh as desolation and your destruction cometh as a whirlwind, when distress and anguish cometh upon you; then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me, for that they hated knowledge, and did not choose the fear of the Lord” (Pro 1:27-29).

• Sinner! thou thinkest to escape the fear; but what wilt thou do with the pit? Thou thinkest to escape the pit; but what wilt thou do with the snare? The snare, say you, what is that? I answer, it is even the work of thine own hands. “The wicked is snared in the work of his own hands,” he is “snared by the transgression of his lips” (Psa 9:16; Pro 12:13).
  
  

• Sinner! what wilt thou do when thou comest into this snare; that is, into the guilt and terror that thy sins will snaffle^[27] thee with, when they, like a cord, are fastened about thy soul? This snare will bring thee back again to the pit, which is hell, and then how wilt thou do to be rid of thy fear? The fear, pit, and the snare shall come upon thee, because thou fearest not God.
  
  

• Sinner! art thou one of them that hast cast off fear? poor man, what wilt thou do when these three things beset thee? whither wilt thou fly for help? And where wilt thou leave thy glory? If thou fliest from the fear, there is the pit; if thou fliest from the pit, there is the snare.

[25] No one can charge Bunyan with a superstitious notion of dreams, whether asleep or as if asleep. Such a mode of interpretation as he recommends is both rational and scriptural. To dream awake is thus explained—“They dream on in a course of reading without digesting.”—Locke. —Ed.

[26] Whoever thou art, beseech the Lord to weigh thee in the balances of the sanctuary. No fear of God—no grace in the soul. Of this class is the proud, the covetous, the glutton, the liar, the apostate, the perverter of God’s people from the right way; obstinate and incorrigible backsliders; those who neither mourn nor sigh for the wickedness of the land; they that prefer their own fancies, dreams, frames, and feelings, to the Word of God; swearers, adulterers, perjured persons, and oppressors of the poor; they that insult the godly, and rejoice at their sufferings; they that have no love, gratitude, nor sense of duty to God, as the fountain of their unmerited mercies. O reader, give God no rest until, by his Word and Spirit, he imparts to thee this holy fear as the earnest of glory hereafter; without it you are perishing.—Mason. —Ed.

[27] “Snaffle”; a loose bridle with a curb. “To snaffle”; to be easily led.

“The third o’ the’ world is yours, which with a snaffle,
You may pace easy, but not such a wise.”
Antony and Cleopatra.—Ed.