I. There is, first, THE FEAR CAUSED BY AN AWAKENING CONSCIENCE. This is the lowest grade of godly fear; here all true piety takes its rise. We shall never forget, to our dying day, that hour of desperate grief when first we discovered our lost estate. Sinner, it shall be well with thee if thou art now made to fear the wrath of God on account of thy sin; if God the Spirit hath poured forth the vials of Almighty wrath into thy soul, so that thou art cast down and sore vexed. Think not thou shalt be destroyed; it shall be well with thee. Your distresses are very painful, but they are not singular; others have had to endure the same. But I will tell thee something else to comfort thee; I will put this question to thee — Wouldst thou wish to go back and become what thou once wast? Sins are now so painful that thou canst scarce eat, or drink, or sleep.

II. There are many who have believed, and are truly converted, who have a fear which I may call THE FEAR OF ANXIETY. They are afraid that they are not converted. They are converted, there is no doubt of it. Sometimes they know they are so themselves, but, for the most part, they are afraid. First, they will tell you they are afraid they never repented enough; the work in their heart, s, they say, was not deep; it was just superficial surface-ploughing, and never entered into their souls. Then they are quite sure they never came to Christ aright; they think they came the wrong way. How that can be no one knows, for they could not come at all except the Father drew them; and the Father did not draw them the wrong way. They say they can trust Christ, but they are afraid they do not trust Him aright; and they always, do what you may, come back to the old condition; they are always afraid. And now, what shall I say to these good souls? Why, I will say this, "Surely I know that it shall be well with them that fear God, which fear before Him." Not only those who believe, but those who fear, have got a promise, I would to God that they had more faith; I would that they could lay hold on the Saviour, and had more assurance, and even attain unto a perfect confidence; but if they cannot, shall I utter a word that would hurt them? God forbid; "Surely it shall be well even with them that fear God, with them that fear before Him."

III. And now, in the next place, there is A FEAR WHICH WORKS CAUTION. When we get a little further advanced in the Christian life, our present state is not so much a matter of anxiety as our future state. These persons say, "I dare not join the Church, because I am afraid I shall fall." That fear is good, in itself. But do you think that you would not bring disgrace on Christ's cause as it is? You are always at the place of worship; you are never away. You were always looked upon as being one of the Church, though you have not made a profession. Now, if you were to sin, would it not dishonour the Church even now? And then I will ask you this question, Where do you think a man is safest, — in the paths of obedience, or in the paths of disobedience? You are afraid you will fall into sin — "Surely I know that it shall be well with them that fear God, which fear before Him." If you should tell me you were not afraid of falling, I would not have you in the Church for the world; you would be no Christian. I love your fear, and love you, too, for it; you are my brother and sister in Jesus ii you can truly say that you fear lest you should sin. Seek then, my friends, to grow in this fear of caution; obtain more and more of it; and whilst thou dost not distrust the Saviour, learn to distrust thyself more and more every day.

IV. I notice, in the next place, the fear which I may call THE FEAR OF JEALOUSY. Strong love will usually promote jealousy. The true believer, when he gets his Saviour in full possession, and in blissful communion, is so jealous lest any rival should intrude in his heart; he is afraid lest his dearest friend should get more of his heart than the Saviour has. He is afraid of his wealth; he trembles at his health, at his fame, at everything that is dear to him, lest it should engross his heart. Oh, how often does he pray, "My Lord, let me not be of a divided spirit; cast down each idol — self-will, self-righteousness." And I tell you the more he loves, the more he will fear lest he should provoke his Saviour by bringing a rival into his heart, and setting up Antichrist in his spirit; so that fear just goes in proportion to love; and the bright love is congenial, and must walk side by side with the deepest jealousy and the profoundest fear.

V. I will conclude by just mentioning that fear which is felt WHEN WE HAVE HAD DIVINE MANIFESTATIONS. Did you never, in the silence of the night, look up and view the stars, feeding, like sheep on the azure pastures of the sky? Have you never thought of those great worlds, far, far away, divided from us by ahnost illimitable leagues of space? Did you never, whilst musing on the starry heavens, lose yourself in thoughts of God? and have you never felt, at such a time, that you could say with Jacob, "How dreadful is this place! This is none other than the house of God, and the very gate of heaven"? Now, this kind of fear if you have ever felt it, if it has been produced in your heart by contemplation of God, is a high and hallowed thing, and to you this promise is addressed — "Surely I know that it shall be well with them that fear God, which fear before Him."

( C. H. Spurgeon.)

     5931   resistance
     8336   reverence, and obedience

Ecclesiastes 8:12-13

     8335   reverence, and blessing

Ecclesiastes 8:12-14

     7150   righteous, the

Five Fears
Now, you will notice that fear may be yoked into the service of God. True fear, not fearing, but believing, saves the soul; not doubt, but confidence, is the strength and the deliverance of the Christian. Still, fear, as being one of those powers which God hath given us, is not in itself sinful. Fear may be used for the most sinful purposes; at the same time it may be so ennobled by grace, and so used for the service of God, that it may become the very grandest part of man. In fact, Scripture has …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The Wicked Man's Life, Funeral, and Epitaph
We shall this morning want you, first of all, to walk with a living man; it is said of him that he did "come and go from the place of the holy:" next, I shall want you to attend his funeral, and then, in conclusion I shall ask you to assist in writing his epitaph--"and they were forgotten in the city where they had so done: this also is vanity." I. In the first place, HERE IS SOME GOOD COMPANY FOR YOU; some with whom you may walk to the house of God, for it is said of them, that they did come and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Whether Christ Should have Been Circumcised?
Objection 1: It would seem that Christ should not have been circumcised. For on the advent of the reality, the figure ceases. But circumcision was prescribed to Abraham as a sign of the covenant concerning his posterity, as may be seen from Gn. 17. Now this covenant was fulfilled in Christ's birth. Therefore circumcision should have ceased at once. Objection 2: Further, "every action of Christ is a lesson to us" [*Innoc. III, Serm. xxii de Temp.]; wherefore it is written (Jn. 3:15): "I have given …
Saint Thomas Aquinas—Summa Theologica

Whether in Loving God we Ought to Observe any Mode?
Objection 1: It would seem that we ought to observe some mode in loving God. For the notion of good consists in mode, species and order, as Augustine states (De Nat. Boni iii, iv). Now the love of God is the best thing in man, according to Col. 3:14: "Above all . . . things, have charity." Therefore there ought to be a mode of the love of God. Objection 2: Further, Augustine says (De Morib. Eccl. viii): "Prithee, tell me which is the mode of love. For I fear lest I burn with the desire and love of …
Saint Thomas Aquinas—Summa Theologica

Literature.
i. editions of chrysostom's works. S. Joannis Chrysostomi, archiepiscopi Constantinopolitani, Opera omnia quæ exstant vel quæ ejus nomine circumferuntur, ad mss. codices Gallicos, Vaticanos, Anglicos, Germanicosque castigata, etc. Opera et studio D.Bernardi de Montfaucon, monachi ordinis S. Benedicti e congregatione S. Mauri, opem ferentibus aliis ex codem sodalitio, monachis. Greek and Latin, Paris, 1718-'38, in 13 vols., fol. This is the best edition, and the result of about twenty …
St. Chrysostom—On the Priesthood

Concerning Jonathan, one of the Sicarii, that Stirred up a Sedition in Cyrene, and was a False Accuser [Of the Innocent].
1. And now did the madness of the Sicarii, like a disease, reach as far as the cities of Cyrene; for one Jonathan, a vile person, and by trade a weaver, came thither and prevailed with no small number of the poorer sort to give ear to him; he also led them into the desert, upon promising them that he would show them signs and apparitions. And as for the other Jews of Cyrene, he concealed his knavery from them, and put tricks upon them; but those of the greatest dignity among them informed Catullus, …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

A Few Sighs from Hell;
or, The Groans of the Damned Soul: or, An Exposition of those Words in the Sixteenth of Luke, Concerning the Rich Man and the Beggar WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF TORMENT. Also, a Brief Discourse touching the …
John Bunyan—The Works of John Bunyan Volumes 1-3

Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more …
John Edgar McFadyen—Introduction to the Old Testament