in time of rebellion, and the soul shall be found in, and under the conduct of hell, when it should stand up for God and his truth in the world. This fear of God, it is God's special friend, and therefore it has given unto it the chief seat of the heart, the will, that the whole man may now be, and also be kept hereafter, in the subjection and obedience of the gospel. For,

There are, as I have said already, several degrees of this grace of fear, and our wisdom is to grow in it, as in all the other graces of the Spirit. The reasons why, I have showed you, and also the way to grow therein; but the least measure thereof will 4. This grace of fear is the softest and most ten- do as I said, that is, keep the soul from final der of God's honour of any other grace. It is that apostasy. There are, as I have showed you, those tender, sensible, and trembling grace, that keepeth that greatly fear the Lord, that fear exceedingly, the soul upon its continual watch. To keep a good and that fear him above many of their brethren; watch is, you know, a wonderful safety to a place but the small in this grace are saved as well as that is in continual danger because of the enemy. those that are great therein: He will bless' or Why, this is the grace that setteth the watch, and save them that fear him, both small and great.' that keepeth the watchman awake. Ca. iii. 7, 8. A This fear of the Lord is the pulse of the soul; and man cannot watch as he should, if he be destitute as some pulses beat stronger, some weaker, so is of fear: let him be confident, and he sleeps; he un- this grace of fear in the soul. They that beat best advisedly lets into the garrison those that should are a sign of best life, but they that beat worst not come there. Israel's fault when they came to show that life is [barely] present. As long as the Canaan was, that they made a covenant with the in- pulse beats, we count not that the man is dead, habitants of the land, to wit, the Gibeonites, without though weak; and this fear, where it is, preserves asking counsel of God. But would they have done to everlasting life. Pulses there are also that are so, think you, if at the same time the fear of God intermitting; to wit, such as have their times for a had had its full play in the soul, in the army? no, little, a little time to stop, and beat again; true, they at that time forgot to fear. The grace of these are dangerous pulses, but yet too a sign of fear had not at that time its full stroke and sway life. This fear of God also is sometimes like this among them. intermitting pulse; there are times when it forbears to work, and then it works again. David had an intermitting pulse, Peter had an intermit. ting pulse, as also many other of the saints of God. I call that an intermitting pulse, with reference to the fear we speak of, when there is some obstruction by the workings of corruptions in the soul; I say, some obstruction from, and hinderance of, the continual motion of this fear of God; yet none of these, though they are various, and some of them signs of weakness, are signs of death, but life. I will put my fear in their hearts, that they shall not depart from me.'

5. This grace of fear is that which, as I may so say, first affects the hearts of saints with judgments, after we have sinned, and so is as a beginning grace to bring again that to rights that by sin is put out of frame. O it is a precious grace of God! I know what I say in this matter, and also where I had been long ago, through the power of my lusts, and the wiles of the devil, had it not been for the fear of God.

[Second.] But secondly, another encouragement for those that are blessed with this blessed grace of fear is this, this fear fails not to do this work for the soul, if there in truth, be it never so small in measure. A little of this leaven leaveneth the whole lump.' True, a little will not do, or help the soul to do those worthy exploits in the heart or life as well as a bigger measure thereof; nor, indeed, can a little of any grace do that which a bigger measure will; but a little will preserve the soul from final apostasy, and deliver it into the arms of the Son of God at the final judgment. Wherefore, when he saith, I will put my fear in their hearts,' he says not, I will put so much of it there, such a quantity, or such a degree; but, I will put my fear there.' I speak not this in the least to tempt the godly man to be content with the least degree of the fear of God in his heart. True, men should be glad that God hath put even the least degree of this grace into their souls, but they should not be content therewith; they should

VOL. I.

Quest. But you may say, How shall I know that I fear God?

Answ. If I should say that desires, true sincere desires to fear him, is fear itself, I should not say amiss. Ne. i. 11. For although a desire to be, or do so and so, makes not a man to be in temporal or natural things what he desires to be-for a sick, or poor, or imprisoned man may desire to be well, to be rich, or to be at liberty, and yet be as they are, sick, poor, or in prison-yet in spirituals, a man's desire to be good, to believe, to love, to hope, and fear God, doth flow from the nature of grace itself.

I said before, that in temporals a man could not properly be said to be what he was not; yet a man, even in naturals or temporals, shows his love to that thing that he desires, whether it be health, riches, or liberty; and in spirituals, desires of, 3 Q

from love to this or that grace of God, sincere de- | he laid these things in actions done in their health, nor in the due management of their most excellent parts, but in the receiving of Christ, and fear of God. The which, good Christian, thou mayest do, and do acceptably, even though thou shouldest lie bed-rid all thy days; thou mayest also be sick and believe; be sick and love, be sick and fear God, and so be a blessed man. And here the poor Christian hath something to answer them that reproach him for his ignoble pedigree, and shortness of the glory of the wisdom of the world. True, may that man say, I was taken out of the dunghill, I was born in a base and low estate, but I fear God. I have no worldly greatness, nor excellency of natural parts, but I fear God.

sires of it flow from the root of the grace itself— Thy servants who desire to fear thy name.' Nehemiah bore himself before God upon this, that he desired to fear his name.' And hence again it is said concerning desires, true desires, The desire of man is his kindness.' Pr. xix. 22. For a man shows his heart, his love, his affections, and his delights, in his desires; and since the grace of the fear of God is a grace so pleasant in the sight of God, and of so sanctifying a nature in the soul where it is, a true sincere desire to be blessed with that grace must needs flow from some being of this grace in the soul already.

True desires are lower than higher acts of grace, but God will not overlook desires-' But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God; for he hath prepared for them a city.' Mark, they desire a country, and they shall have a city. At this low place, to wit, sincere desires, God will meet the soul and will tell him that he hath accepted of his desires, that his desires are his kindness, and flow from grace itself: He will fulfil the desire of them that fear him.' Therefore desires are not rejected of God; but they would, if they did not flow from a principle of grace already in the soul; therefore desires, sincere desires to fear God, flow from grace already in the soul. Therefore, since thou fearest God, and it is evident by thy desires that thou dost so do, thou art happy now in this thy fear, and shalt be happy for ever hereafter in the enjoyment of that which God in another world hath laid up for them that fear him.

Third. Another encouragement for those that have this grace of fear is this; this grace can make that man, that in many other things is not capable of serving of God, serve him better than those that have all without it. Poor Christian man, thou hast scarce been able to do anything for God all thy days, but only to fear the Lord. Thou art no preacher, and so canst not do him service that way; thou art no rich man, and so canst not do him service with outward substance; thou art no wise man, and so canst not do anything that way; but here is thy mercy, thou fearest God. Though thou canst not preach, thou canst fear God. Though thou hast no bread to feed the belly, nor fleece to clothe the back of the poor, thou canst fear God. O how blessed is the man that feareth the Lord;' because this duty of fearing of God is an act of the mind, and may be done by the man that is destitute of all things but that holy and blessed mind.

Blessed therefore is that man, for God hath not laid the comfort of his people in the doing of external duties, nor the salvation of their souls, but in believing, loving, and fearing God. Neither hath

When Obadiah met with Elijah, he gave him no worldly and fantastical compliment, nor did he glory in his promotion by Ahab the king of Israel, but gravely, and after a gracious manner, said, 'I thy servant fear the Lord from my youth.' Also when the mariners inquired of Jonah, saying, What is thine occupation, and whence comest thou? what is thy country, and of what people art thou?' This was the answer he gave them, I am a Hebrew, and I fear the Lord, the God of heaven, which hath made the sea and the dry land.' Jonah i. 8, 9. Indeed this answer is the highest, and most noble in the world, nor are there any, save a few, that in truth can thus express themselves, though other answers they had enough; most can say, I have wisdom, or might, or riches, or friends, or health, or the like; these are common, and are greatly boasted in by the most; but he is the man that feareth God, and he that can say, when they say to him, What art thou? I thy servant fear the Lord,' he is the man of many, he is to be honoured of men: though this, to wit, that he feareth the Lord, is all that he hath in the world. He hath the thing, the honour, the life, and glory that is lasting; his blessedness will abide when all men's but his is buried in the dust, in shame and contempt.*

A word to hypocrites.

Hypocrites, my last word is to you; the hypocrite is one that would appear to be that in men's eyes that is nothing of in God's-thou hypocrite,

* Blessed is the man that feareth the Lord.' Blessedness shall attend him all the way to heaven, in proportion as that fear of God-to have a reverential awe and fear of his majesty fear abounds. It is a heaven on earth to live in the constant immovably fixed and implanted in the soul. The grace of fear has an eminent influence in a Christian's sanctification; it is a powerful restraint from sin. A holy fear of God, and a humble fear of ourselves, which are alike of Divine operation, will preserve us from sin and engage us to obedience. God will be our protector and instructor, our guide and our everlasting deliverer from all evil. Let us not rest satisfied with the greatest attainments short of 'perfecting holiness in the fear of God.'-Mason.

that wouldest be esteemed to be one that loves and that fears God, but does not; I have this to say to thee, thy condition is damnable, because thou art a hypocrite, and seekest to deceive both God and man with guises, vizards, masks, shows, pretences, and thy formal, carnal, feigned subjection to the outside of statutes, laws, and commandments; but within thou art full of rottenness and all excess.

Hypocrite, thou mayest by thy cunning shifts be veiled and hid from men, but thou art naked before the eyes of God, and he knoweth that his fear is not in thy heart. Lu. xvi. 15.

thou shalt have the same measure that thou metest; God will cast thee off, because thou art a hypocrite. God hath prepared a fear for thee because thou didst not choose the fear of God, and that fear shall come upon thee like desolation, and like an armed man, and shall swallow thee up, thou and all that thou art. Pr. i. 27.

Hypocrite, read this text and tremble- The sinners in Zion are afraid, fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?' Is. xxxiii. 13, 14. Hypocrite, thou art not under the fatherly pro

wantest his fear in thine heart. The eyes of the Lord are upon them that fear him, to deliver them. But the fearless man or hypocrite is left to the snares and wiles of the devil, to be caught therein and overcome, because he is destitute of the fear of God.

Hypocrite, be admonished that there is not obe-tection of God, because thou art a hypocrite, and dience accepted of God, where the heart is destitute of this grace of fear. Keeping of the commandments is but one part of the duty of man, and Paul did that, even while he was a hypocrite. Phi. iii. To 'fear God and keep his commandments, this is the whole duty of man.' Ec. xii. 13. This fear Godthe hypocrite, as a hypocrite, cannot do, and therefore, as such, cannot escape the damnation of hell. Hypocrite, thou must fear God first, even before thou dost offer to meddle with the commandments, that is, as to the keeping of them. Indeed, thou shouldest read therein, that thou mayest learn to fear the Lord, but yet, fear God' goes before the command to keep his commandments. if thou dost not fear God first, thou transgressest, instead of keeping of the commandments.

And

Hypocrite, this word, FEAR GOD, is that which the hypocrite quite forgets, although it is that which sanctifies the whole duty of man. For this is that, and nothing without it, that can make a man sincere in his obedience; the hypocrite looks for applause abroad, and forgets that he is condemned at home, and both these he does because he wanteth the fear of God.

Hypocrite, be admonished that none of the privileges that are spoken of in the former part of the book belongs to thee, because thou art a bypocrite; and if thou hope, thy hope shall be cut off, and if thou lean upon thy house, both thou and it shall fall into hell-fire. Triumph then, thy triumph is but for awhile. Joy then, but the joy of the hypocrite is but for a moment. Job viii. 13, 15;

xx. 4-6.

Perhaps thou wilt not let go now, what, as a hypocrite, thou hast got; but what is the hope of the hypocrite, when God taketh away his soul?' Job xxvii. 8. Hypocrite, thou shouldest have chosen the fear of God, as thou hast chosen a profession without it, but thou hast cast off fear, because thou art a hypocrite; and because thou art such,

Hypocrite, thou art like to have no other reward of God for thy labour than that which the goats shall have;* the hypocrite, because he is a hypocrite, shall not stand in God's sight. The gain of thy religion thou spendest as thou gettest it. Thou wilt not have one farthing overplus at death and judgment.

Hypocrite, God hath not intrusted thee with the least dram of his saving grace, nor will he, because thou art a hypocrite: and as for what thou hast, thou hast stolen it, even every man of you from his neighbour; still pilfering out of their profession, even as Judas did out of the bag. Thou comest like a thief into thy profession, and like a thief thou shalt go out of the same. Jesus Christ hath not counted thee faithful to commit to thee any of his jewels to keep, because thou fearest him not. He hath given his banner to them that fear him, that it may be displayed because of the truth.' Ps. lx. 4.

Hypocrite, thou art not true to God nor man, nor thine own soul, because thou art a hypocrite! How should the Lord put any trust in thee? Why should the saints look for any good from thee? Should God give thee his Word, thou wilt sell it. Should men commit their souls to thee, thou wilt destroy them, by making merchandise of them, for thy own hypocritical designs. Yea, if the sun waxes hot, thou wilt throw all away, and not endure the heat, because thou art a hypocrite!

*By the goats we are to understand the hypocrites and the pared for the devil and his angels; see Mat. xxv. 32, 33–41. finally impenitent, who will depart into everlasting fire, pre

ED.

THE DOCTRINE

OF

THE LAW AND GRACE UNFOLDED;

OB,

A DISCOURSE TOUCHING THE LAW AND GRACE;

THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE TWO COVENANTS; AND LIKEWISE, WHO THEY BE, AND WHAT THEIR CONDITIONS ARE,

THAT BE UNDER EITHER OF THESE TWO COVENANTS:

Wherein, for the better understanding of the reader, there are several questions answered touching the law and grace, very casy to be read, and as easy to be understood, by those that are the sons of wisdom, the children of the second covenant. Published by that poor and contemptible creature, JOHN BUNYAN, of Bedford, 1659.

'The law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.' Heb. vii. 19. Therefore we conclude that a man is justified by faith without the deeds of the law.' Rom. iii. 28.

'To him [therefore] that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

Rom. iv. 5.

ADVERTISEMENT BY THE EDITOR.

education; 'no vain, whimsical, scholar-like terms' -no philosophy from Plato or Aristotle. He felt, as to human teaching, his weakness, but proved that, when he was weak, then was he strong.' He claimed an interest in the fervent prayers of his fellow-saints-My heart is vile, the devil

It is difficult to understand those peculiar trials | is very striking. He was sensible of his want of which called forth the mighty energies of Bunyan's mind, unless we are acquainted with the times in which he lived. The trammels of statecraft and priestcraft had been suddenly removed from religion, and men were left to form their own opinions as to rites and ceremonies. In this state of abrupt liberty, some wild enthusiasts ran into sing-lieth at watch, trust myself I dare not; if God do ular errors; and Bunyan's first work on Gospel Truths' was published to correct them. Then followed that alarm to thoughtless souls- A Few Sighs from Hell;' and, in 1659, as a further declaration of the most important truths of revelation, this work on the two covenants was sent forth to chastise error, and comfort the saints of God. It was published many times during the author's life; and since then, to a late period, very large impressions have been circulated. Upon a subject of such vast importance-upon which hangs all our eternal interests-all our indescribable joys or sorrows in a future and never-ending state the requirements of our Creator-and his gracious provision of pardoning mercy, upon our failing to keep his law-these are subjects of intense interest. How important is it that all our researches into these solemn realities should be guided simply by the revealed will of God! That was the fountain at which Bunyan drunk in all his knowledge; and with simplicity, and most earnest desire to promote the glory of God in the salvation of sinners, he here gives the result of his patient, prayerful, painful investigation. The humble dependence upon Divine mercy which the author felt

not help me, my heart will deceive me.' This was the proper spirit in which to enter upon so solemn a subject; and the aid he sought was vouchsafed to him, and appears throughout this important work. His first object is to define what is the law, a strict obedience to which is exacted upon all mankind. It was given to Adam, and was afterwards more fully developed upon Mount Sinai. It commands implicit, universal, perfect obedience, upon pain of eternal ruin. He shows us that man, under the influence of that law, and while a stranger to the law of grace, may repent and reform his conduct, become a member of a Christian church, be a virgin waiting for his Lord, but not step even upon the lowest round of the ladder that reacheth to heaven.' While man is a stranger to the new birth, 'his destiny is the lion's den; yea, worse than that, to be thrown into hell to the very devils.' p. 501. Bunyan in this, as well as all other of his works, is awfully severe upon those who say, 'Let us sin that grace may abound,' pervcrting the consolatory doctrines of Divine grace to their souls' destruction. What! because Christ is a Saviour, wilt thou be a sinner! because his grace abounds, therefore thou wilt abound in sin!

THE EPISTLE TO THE READER.