Works of John Bunyan: A TREATISE OF THE FEAR OF GOD. 438

 

OF THIS WORD FEAR AS IT IS TAKEN FOR THE WORD OF GOD.

I shall now come to the second thing, to wit, to the rule and director of our fear.

SECOND. But again, this word FEAR is sometimes to be taken for THE WORD, the written Word of God, for that also is, and ought to be, the rule and director of our fear. So David calls it in the nineteenth Psalm: "The fear of the Lord," saith he, "is clean, enduring forever." The fear of the Lord, that is, the Word of the Lord, the written word; for that which he calleth in this place the fear of the Lord, even in the same place he calleth the law, statutes, commandments, and judgments of God. "The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple: the statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes: the fear of the Lord is clean, enduring forever: the judgments of the Lord are true and righteous altogether." All these words have respect to the same thing, to wit, to the Word of God, jointly designing the glory of it. Among these phrases is one, "The fear of the Lord is clean, enduring forever." This written Word is, therefore, the object of a Christian's fear. This is that also which David intended when he said, "Come, ye children, hearken unto me, I will teach you the fear of the Lord" (Psa 34:11). I will teach you the fear, that is, I will teach you the commandments, statutes, and judgments of the Lord, even as Moses commanded the children of Israel—"Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sit in thine house, and when thou walks by the way, and when thou lies down, and when thou rises up" (Deut 6:4-7).

Also, in the eleventh of Isaiah, the same is intended, where the Father saith of the Son that he shall be of quick understanding in the fear of the Lord; that he may judge and smite the earth with the rod of his mouth. This rod in the text is none other but the fear, the Word of the Lord; for he was to be of a quick understanding, that he might smite, that is, execute it according to the will of his Father, upon and among the children of men. As I said, this is called the fear of the Lord because it is called the rule and director of our fear. For we know not how to fear the Lord in a saving way without its guidance and direction. As it is said of the priest that was sent back from captivity to Samaria to teach the people to fear the Lord, so it is said concerning the written Word; it is given to us, and left among us, that we may read therein all the days of our life, and learn to fear the Lord (Deut 6:1-3,24, 10:12, 17:19). And here it is that, trembling at the Word of God, is even by God himself not only taken notice of but counted as laudable and praiseworthy, as is evident in the case of Josiah (2 Chron 34:26,27). Such also are approved of God, let them be condemned by whomsoever: "Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you that cast you out for my name's sake said, Let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed" (Isa 66:5).

Further, such shall be looked to, by God himself cared for, and watched over, that no distress, temptation, or affliction may overcome them and destroy them—"To this man will I look," saith God, "even to him that is poor and of a contrite spirit, and that trembled at my word." It is the same in substance as that in the same prophet in chapter 57: "For thus saith the high and lofty One that inhabited eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Yea, the way to escape dangers foretold is to hearken to, understand, and fear the Word of God—"He that feared the word of the Lord among the servants of Pharaoh, made his servants and his cattle flee into the houses," and they were secured; but "he that regarded not the word of the Lord, left his servants and his cattle in the field," and they were destroyed of the hail (Exo 9:20-25).

If at any time the sins of a nation or church are discovered and bewailed, it is by them that know and tremble at the word of God. When Ezra heard of his brethren's wickedness and desired to humble himself before God for the same, who were they that would assist him in that matter, but they that trembled at the word of God?—"Then," saith he, "were assembled unto me everyone that trembled at the words of the God of Israel, because of the transgression of those that had been carried away" (Ezra 9:4). They are such also that tremble at the Word that are best able to give counsel in the matters of God, for their judgment best suited with his mind and will: "Now therefore," said he, "let us make a covenant with our God to put away all the (strange) wives,—according to the counsel of my Lord, and of those that tremble at the commandment of our God, and let it be done according to the law" (Ezra 10:3). Now something of the dread and terror of the Word lieth in these things.

First, as I have already hinted from their author, they are God's words. Therefore, you have Moses and the prophets, when they came to deliver their errand, their message to the people, still saying, "Hear the word of the Lord," "Thus saith the Lord," and the like. So when Ezekiel was sent to the house of Israel, in their state of religion, thus was he bid to say unto them, "Thus saith the Lord God"; "Thus saith the Lord God" (Eze 2:4, 3:11). This is the honor and majesty, then, that God hath put upon his written Word. Thus he hath done even of purpose, that we might make them the rule and directory of our fear, and that we might stand in awe of, and tremble at them. When Habakkuk heard the word of the Lord, his belly trembled, and rottenness entered into his bones. "I trembled in myself," said he, "that I might rest in the day of trouble" (Hab 3:16). The word of a king is as the roaring of a lion; where the word of a king is, there is power. What is it, then, when God, the great God, shall roar out of Zion and utter his voice from Jerusalem, whose voice shakes not only the earth but also heaven? How doth holy David set it forth; "The voice of the Lord is powerful, the voice of the Lord is full of majesty," &c. (Psa 29).

Works of John Bunyan: A TREATISE OF THE FEAR OF GOD. 437

 

1. That which makes the worship of God so fearful a thing is, for that it is the worship of GOD: all manner of service carries more or less dread and fear along with it, according to the quality or condition of the person is to whom the worship and service is done. This is seen in the service of subjects to their princes, the service of servants to their lords, and the service of children to their parents. Divine worship, then, being due to God, for it is now of Divine worship we speak, and this God so great and dreadful in himself and name, his worship must therefore be a fearful thing.

2. Besides, this glorious Majesty is himself present to behold his worshippers in their worshipping him. "When two or three of you are gathered together in my name, I am there." That is, gathered together to worship him, "I am there," says he. And so, again, he is said to walk "in the midst of the seven golden candlesticks" (Rev 1:13). That is, in the churches, and with a countenance like a sun, with a head and hair as white as snow, and with eyes like a flame of fire. This puts dread and fear into his service, so his servants should serve him with fear.

3. Above all things, God is jealous of his worship and service. In all the ten words, he tells us not anything of his being a jealous God, but in the second, which respects his worship (Exo 20). Look to yourselves, therefore, both as to the matter and manner of your worship; "for I the Lord thy God," says he, "am a jealous God, visiting the iniquity of the fathers upon the children." This, therefore, doth also put dread and fear into the worship and service of God.

4. The judgments that sometimes God hath executed upon men for their want of godly fear while they have been in his worship and service put fear and dread upon his holy appointments. (1.) Nadab and Abihu were burned to death with fire from heaven because they attempted to offer false fire upon God's altar, and the reason rendered why they were so served was because God will be sanctified in them that come nigh him (Lev 10:1-3). To sanctify his name is to let him be thy dread and fear and to do nothing in his worship but what pleases him. But because these men had not grace to do this, therefore they died before the Lord. (2.) Eli's sons, for want of this fear, when they ministered in the holy worship of God, were both slain in one day by the sword of the uncircumcised Philistines (see 1 Sam 2). (3.) Uzzah was smitten and died before the Lord, for but an unadvised touching of the ark, when the men forsook it (1 Chron 13:9,10). (4.) Ananias and Sapphira, his wife, for telling a lie in the church when they were before God, were both stricken dead upon the place before them all because they wanted the fear and dread of God's majesty, name, and service, when they came before him (Acts 5).

This, therefore, should teach us to conclude that, next to God's nature and name, his service, his instituted worship, is the most dreadful thing under heaven. His name is upon his ordinances, his eye is upon the worshippers, and his wrath and judgment upon those that worship not in his fear. For this cause, some of those at Corinth were cut off by God himself, and to others, he has given back and will again be with them no more (1 Cor 11:27-32).

This also rebuked three sorts of people.

[Three sorts of people rebuked.]

1. Regarding not worshipping God at all, be sure they have no reverence of his service nor fear of his majesty before their eyes. Sinner, thou dost not come before the Lord to worship him; thou dost not bow before the high God; thou neither worship him in thy closet nor in the congregation of saints. The fury of the Lord and his indignation must in a short time be poured out upon thee and the families that call not upon his name (Psa 79:6; Jer 10:25).

2. This rebukes such as count it enough to present their body where God is worshipped, not minding with what heart or spirit they come thither. Some go into the worship of God to sleep there; some come thither to meet with their Chapman and to get into the wicked fellowship of their vain companions. Some come thither to feed their lustful and adulterous eyes with the flattering beauty of their fellow sinners. O, what a sad account will these worshippers give when they shall count for all this and be damned for it because they come not to worship the Lord with that fear of his name that became them to come in when they presented themselves before him!

3. This also rebukes those that are not, so they worship, how they worship, how, where, or after what manner they worship God. Those, I mean, whose fear towards God "is taught by the precept of men." They are hypocrites; their worship also is vain and a stink in the nostrils of God. "Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid" (Isa 29:13,14; Matt 15:7-9; Mark 7:6,7). Thus, I conclude that God is called our dread and fear.

Works of John Bunyan: A TREATISE OF THE FEAR OF GOD. 436

 

Object. But would you not have us rejoice at the sight and sense of the forgiveness of our sins?

Answ. Yes; but yet I would have you, and indeed you shall, when God shall tell you that your sins are pardoned indeed, "rejoice with trembling" (Psa 2:11). For then you have solid and godly joy; a joyful heart, and wet eyes, in this will stand very well together; and it will be so more or less. For if God shall come to you indeed, and visit you with the forgiveness of sins, that visit removed the guilt but increased the sense of thy filth, and the sense of this that God hath forgiven a filthy sinner, will make thee both rejoice and tremble. O, the blessed confusion that will then cover thy face while thou, even thou, so vile a wretch, shalt stand before God to receive at his hand thy pardon, and so the first fruits of thy eternal salvation—"That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame (thy filth), when I am pacified toward thee for all that thou hast done, saith the Lord God" (Eze 16:63). But,

Second. As the presence, so the name of God, is dreadful and fearful: wherefore his name doth rightly go under the same title, "That thou mayest fear this glorious and fearful name, THE LORD THY GOD" (Deut 28:58). The name of God, what is that, but that by which he is distinguished and known from all others? Names are to distinguish by; so man is distinguished from beasts, and angels from men; so heaven from earth, and darkness from light; especially when by the name, the nature of the thing is signified and expressed; and so it was in their original, for then names expressed the nature of the thing so named. And therefore it is that the name of God is the object of our fear because by his name his nature is expressed: "Holy and reverend is his name" (Psa 111:9). And again, he proclaimed the name of the Lord, "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty" (Exo 34:6,7).

Also, his name, I am, Jah, Jehovah, with several others, is what they intended. Still, his nature, as his power, wisdom, eternity, goodness, and omnipotence, &c., might be expressed and declared. Therefore, the name of God is the object of a Christian's fear. David prayed to God that he would unite his heart to fear his name (Psa 86:11). Indeed, the name of God is fearful and should always be reverenced by his people: yea, his "name is to be feared forever and ever," and that not only in his church, and among his saints, but even in the world and among the heathen—"So the heathen shall fear the name of the Lord, and all kings thy glory" (Psa 102:15). God tells us that his name is dreadful and that he is pleased to see men be afraid before his name. Yeah, one reason why he executed so many judgments upon men as he did is that others might see and fear his name. "So shall they fear the name of the Lord from the west, and his glory from the rising of the sun" (Isa 59:19; Mal 2:5).

The name of a king is a name of fear—"And I am a great king, saith the Lord of hosts" (Mal 1:14). The name of the master is a name of fear—"And if I am a master, where is my fear? saith the Lord" (v 6). Right, to fear the Lord is a sign of a gracious heart. And again, "To you that fear my name," saith he, "shall the Sun of righteousness arise with healing in his wings" (Mal 4:2). Yeah, when Christ comes to judge the world, he will give reward to his servants the prophets, and to his saints, "and to them that fear his name, small and great" (Rev 11:18). Now, I say since the name of God is that by which his nature is expressed, and since he naturally is so glorious and incomprehensible, his name must need to be the object of our fear. We ought always to have reverent awe of God upon our hearts at whatever time we think of or hear his name. Still, most of all, when we ourselves do take his holy and fearful name into our mouths, especially in a religious manner, that is, in preaching, praying, or holy conference. I do not by thus saying intend as if it was lawful to make mention of his name in light and vain discourses, for we ought always to speak of it with reverence and godly fear, but I tell it to put Christians in mind that they should not in religious duties show lightness of mind, or be vain in their words when yet they are making mention of the name of the Lord—"Let every one that name the name of Christ depart from iniquity" (2 Tim 2:19).

Make mention then of the name of the Lord at all times with great dread of his majesty upon our hearts and in great soberness and truth. To do otherwise is to profane the Lord's name and take his name in vain, and "the Lord will not hold him guiltless that taketh his name in vain." Yea, God saith that he will cut off the man that doth it; so jealous is he of the honor due unto his name (Exo 20:7; Lev 20:3). This, therefore, showed you the dreadful state of those that lightly, vainly, lyingly, and profanely make use of the name, this fearful name of God, either by their blasphemous cursing and oaths, or by their fraudulent dealing with their neighbor; for some men have no way to prevail with their neighbor to bow under a cheat, but by calling falsely upon the name of the Lord to be witness that the wickedness is good and honest; but how these men will escape, when they shall be judged, devouring fire and everlasting burnings, for their profaning and blaspheming of the name of the Lord, becomes them betimes to consider of (Jer 14:14,15; Eze 20:39; Exo 20:7).[3]

But, Third. As the presence and name of God are dreadful and fearful in the church, so is his worship and service. I say his worship, or the works of service to which we are by him enjoined while we are in this world, are dreadful and fearful things. This David conceived, when he saith, "But as for me, I will come into thy house in the multitude of thy mercy, and in thy fear will I worship toward thy holy temple" (Psa 5:7). And again, saith he, "Serve the Lord with fear." To praise God is a part of his worship. But, says Moses, "Who is a God like unto thee, glorious in holiness, fearful in praises, doing wonders?" (Exo 15:11). To rejoice before him is a part of his worship, but David bids us "rejoice with trembling" (Psa 2:11). Yea, the whole of our service to God, and every part thereof, ought to be done by us with reverence and godly fear. Therefore, as Paul saith again, let us, "Cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor 7:1; Heb 12).

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And there are three things that, eminently, make his presence dreadful to us.

1. The first is God's own greatness and majesty; the discovery of this, or of himself thus, even as no poor mortals can conceive of him, is altogether unsupportable. The man dies, to whom he therefore discovers himself. "And when I saw him," says John, "I fell at his feet as dead" (Rev 1:17). It was this, therefore, that Job would have avoided in the day that he would have approached unto him. "Let not thy dread," says he, "make me afraid. Then call thou, and I will answer; or let me speak, and answer thou me" (Job 13:21,22). But why doth Job thus speak to God after this manner? Why! It was from a sense that he had of the dreadful majesty of God, even the great and terrible God that keeps covenant with his people. The presence of a king is terrifying to the subject, yea, though he carries it never so condescendingly; if then there be so much glory and dread in the presence of the king, what fear and dread must there be, think you, in the presence of the eternal God?

2. When God gives his presence to his people, his presence causes them to appear to themselves more what they are than at other times, by all other light they can see. "O my lord," said Daniel, "by the vision, my sorrows are turned upon me." why was that but because by the glory of that vision, he saw his own vileness more than at other times. So again: "I was left alone," says he, "and saw this great vision," and what follows? Why, "and there remained no strength in me; for my comeliness was turned into corruption, and I retained no strength" (Dan 10:8,16). By the presence of God, when we have it indeed, even our best things, our comeliness, our sanctity, and righteousness, all do immediately turn to corruption and polluted rags. The brightness of his glory dims them as the clear light of the shining sun puts out the glory of the fire or candle and covers them with the shadow of death. See also the truth of this in that vision of the prophet Isaiah. "Wo is me," said he, "for I am undone because I am a man of unclean lips, and I dwell amid a people of unclean lips." Why, what is the matter? How came the prophet by this sight? Why, says he, "mine eyes have seen the King, the Lord of hosts" (Isa 6:5). But do you think this outcry was caused by unbelief? No, nor yet begotten by slavish fear. This was to him the vision of his Saviour, with whom also he had communion before (vv 2-5). It was the glory of that God with whom he had now to do that turned, as was noted before of Daniel, his comeliness in him into corruption, and that gave him a yet greater sense of the disproportion that was betwixt his God and him, and so a greater sight of his defiled and polluted nature.

3. Add to this the revelation of God's goodness, and it must needs to make his presence dreadful to us; for when a poor defiled creature shall see that this great God hath, notwithstanding his greatness, goodness in his heart, and mercy to bestow upon him: this makes his presence yet the more dreadful. They "shall fear the Lord and his goodness" (Hosea 3:5). The goodness and the greatness of God doth beget in the heart of his elect an awful reverence of his majesty. "Fear ye, not me? saith the Lord; will ye not tremble at my presence?" And then, to engage us in our soul to the duty, he adds one of his wonderful mercies to the world for a motive, "Fear ye not me?" Why, who are thou? He answers, Even I, "which have" set, or "placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it; and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?" (Jer 5:22). Also, when Job had God present with him, manifesting the goodness of his great heart to him, what doth he say? How doth he behave himself in his presence? "I have heard of thee," says he, "by the hearing of the ear, but now my eye sees thee; wherefore I abhor myself and repent in dust and ashes" (Job 42:5,6). And what means the trembling, the tears, those breakings and shakings of heart that attend the people of God, when eminently they receive the pronunciation of the forgiveness of sins at his mouth, but that the dread of the majesty of God is in their sight mixed in addition to that? God must appear like himself and speak to the soul like himself; nor can the sinner, under these glorious discoveries of his Lord and Saviour, keep out the beams of his majesty from the eyes of his understanding. "I will cleanse them," saith he, "from all their iniquity, whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me." And what then? "And they shall fear and tremble for all the goodness, and for all the prosperity that I procure unto it" (Jer 33:8,9). Alas! There is a company of poor, light, frothy professors in the world that carry it under that which they call the presence of God, more like to antics than sober, sensible Christians; yea, more like to a fool of a play than those that have the presence of God. They would not carry it so in the presence of a king, nor yet of the lord of their land, were they but receivers of mercy at his hand. They carry it even in their most eminent seasons, as if the sense and sight of God, and his blessed grace to their souls in Christ, had a tendency in them to make men wanton: but indeed, it is the most humbling and heart-breaking sight in the world; it is fearful.

Works of John Bunyan: A TREATISE OF THE FEAR OF GOD. 434

 

"BLESSED IS EVERYONE THAT FEARETH THE LORD."—PSALM 128:1

"FEAR GOD."—REVELATION 14:7

This exhortation is not only found here in the text but in several other places of the Scripture pressed, and with much vehemency upon the children of men, as in Ecclesiastes 12:13; 1 Peter 1:17, &c. I shall not trouble you with a long preamble or forespeech to the matter, nor shall I here so much as meddle with the context, but shall immediately fall upon the words themselves and briefly treat of the fear of God. The text, you see, presented us with the matter of the most significant moment, to wit, with God, and with the fear of him.

First, they present us with God, the true and living God, maker of the worlds, and upholder of all things by the word of his power: that incomprehensible majesty, in comparison to whom all nations are less than the drop of a bucket, and than the small dust of the balance. This is he that fills heaven and earth and is everywhere present with the children of men, beholding the evil and the good; for he hath set his eyes upon all their ways.

So, considering that by the text we have presented to our souls the Lord God and Maker of us all, who also will be either our Saviour or Judge, we are in reason and duty bound to give the more earnest heed to the things that shall be spoken, and be the more careful to receive them, and put them in practice; for, as I said, as they present us with the mighty God, so they exhort us to the highest duty towards him; to wit, to fear him. I call it the highest duty because it is, as I may call it, not only a duty in itself but, as it were, the salt that seasoned very duty. For there is no duty performed by us that can by any means be accepted by God if it is not seasoned with godly fear. The apostle said, "Let us have grace, whereby we may serve God acceptably, with reverence and godly fear." Of this fear, I would discourse at this time. Still, because this word fear is variously taken in the Scripture, and because it may be profitable to us to see it in its variety, I shall therefore choose this method for the managing of my discourse, even to show you the nature of the word in its several, especially of the chiefs, acceptations. FIRST. Then, by this word fear, we are to understand even God himself, who is the object of our fear. SECOND. By this word, fear, we are to understand the Word of God, the rule and director of our fear. Now, to speak to this word fear, as it is thus taken.

THIS WORD FEAR IS TAKEN FOR GOD HIMSELF. FIRST. Of this word, "fear," IT RESPECTS GOD HIMSELF, who is the object of our fear.

By this word fear, as I said, we are to understand God himself, who is the object of our fear, For the Divine majesty goes often under this very name himself. This name Jacob called him when he and Laban chid together on Mount Gilead after Jacob had made his escape to his father's house; "Except," said he, "the God of my father, the God of Abraham, and the fear of Isaac had been with me, surely thou hadst sent me away now empty." So again, a little after, when Jacob and Laban agree to make a covenant of peace with each other, though Laban, after the jumbling way of the heathen by his oath, puts the true God and the false together, yet "Jacob swore by the fear of his father Isaac" (Gen 31:42,53).[1]

By the fear, that is, by the God of his father, Isaac. And, indeed, God may well be called the fear of his people, not only because they have made him the object of their fear by his grace, but because of the dread and terrible majesty in him. "He is a mighty God, a great and terrible, and with God is terrible majesty" (Dan 7:28, 10:17; Neh 1:5, 4:14, 9:32; Job 37:22). Who knows the power of his anger? "The mountains quake at him, the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein. Who can stand before his indignation? Who can abide in the fierceness of his anger? His fury is poured out like fire, and the rocks are thrown down by him" (Nahum 1:5,6). His people know him and have his dread upon them by which there is begot and maintained in them that godly awe and reverence of his majesty which is agreeable to their profession of him. "Let him be your fear, and let him be your dread." Set his majesty before the eyes of your souls, and let his excellency make you afraid with godly fear (Isa 8:13).

There are these things that make God to be the fear of his people.

First. His presence is dreadful, and that is not only his presence in familiar but his unique, his most comfortable, and joyous presence. When God comes to bring a soul news of mercy and salvation, even that visit, that presence of God, is fearful. When Jacob went from Beersheba towards Haran, he met with God in the way by a dream, in which he apprehended a ladder set upon the earth, whose top reached heaven; now in this dream, from the top of this ladder, he saw the Lord, and heard him speak unto him, not threateningly; not as having his fury come up into his face; but most sweetly and graciously, saluting him with promise of goodness after promise of goodness, to the number of eight or nine; as will appear if you read the place. Yet I say, when he awoke, all the grace that discovered itself in this heavenly vision could not keep him from dread and fear of God's majesty. "And Jacob awoke out of his sleep, and he said, Surely the Lord is in this place, and I knew it not; and he was afraid and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven" (Gen 28:10-17).

At another time, to wit, when Jacob had that memorable visit from God, in which he gave him power as a prince to prevail with him; yea, and gave him a name, that by his remembering it he might call God's favor the better to his mind; yet even then and there such dread of the majesty of God was upon him, that he went away wondering that his life was preserved (Gen 32:30). Man crumbles to dust at the presence of God; yea, though he shows himself to us in his robes of salvation. We have read how dreadful and terrible even the presence of angels have been unto men, and that when they have brought them good tidings from heaven (Judge 13:22; Matt 28:4; Mark 16:5,6). Now, if angels, which are but creatures, are, through the glory that God has put upon them, so fearful and terrible in their appearance to men, how much more dreadful and terrible must God himself be to us, who are but dust and ashes! When Daniel had the vision of his salvation sent him from heaven, for so it was, "O Daniel," said the messenger, "a man greatly beloved"; yet behold the dread and terror of the person speaking fell with that weight upon this good man's soul, that he could not stand, nor bear up under it. He stood trembling and cried, "O my lord, my sorrows are turned upon me by the vision, and I have retained no strength. How can the servant of this, my lord, talk with this? For as for me, straightway there remained no strength in me" (Dan 10:16-17). See you here if the presence of God is not dreadful and fearful; yea, his most gracious and merciful appearances; how much more then when he shows himself to us as one that dislikes our ways, as one that is offended with us for our sins?

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London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. Give me a summary to explain the beauty of what the author is saying here. Secondly, a list of questions should be created to help Christian readers think about those practices in their lives more deeply.

What is it, and how is it distinguished from that which is not so? Also, whence it comes, who has it, what are the effects, and what are the privileges of those with it in their hearts?

"The fear of the Lord is the beginning of wisdom" and "a fountain of life"—the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle so vastly important, all the subtle malignity of Satan has been directed, if possible, to mislead the very elect while the ungodly and impenitent fall under his devices. To the mind enlightened by Divine truth, the difference between a filial fear of offending God and the dread of punishment is very plain. Still, by the devil's sophistry, some of the most pious Christians have been puzzled and bewildered. Bunyan was not ignorant of Satan's devices, and he roused the energies of his powerful mind, guided by Divine truth, to render this vital doctrine so clear and easy to understand that the believer may not err.

This rare volume, first published in 1679, soon became so scarce that Chandler, Wilson, Whitefield, and others omitted it from their editions of Bunyan's works. At length, it appeared in the complete collection by Ryland and Mason in about 1780. Since then, the Tract Society has reprinted it, somewhat modernized, from an original copy discovered by that ardent lover of Bunyan, the Rev. Joseph Belcher. Four thousand copies of this edition have been printed.

The great line of distinction that Bunyan draws is between that terror and dread of God, as the infinitely Holy One, before whom all sin must incur the intensity of punishment, and the love of God, as the Father of mercies and fountain of blessedness, in the gift of his Son, and a sense of adoption into his family; by the influences of which the soul fears to offend him. This fear is purely evangelical, for if the slightest dependence is placed upon any supposed good works of our own, the filial fear of God is swallowed up in dread and terror—for salvation depends upon the perfection of holiness, without which none can enter heaven, and which can only be found in Christ.

Mr. Mason, on reading this treatise, thus expressed his feelings—"When the fear of the Lord is a permanent principle, inwrought in the soul by the Divine Spirit, it is an undoubted token of election to life eternal; for the most precious promises are made to God's fearers, even the blessings of the everlasting covenant. Such are sure to be protected from every enemy; to be guided by unerring counsel; and what will crown all, to be beloved of God the Father, Son, and Holy Ghost; till, by almighty and effectual grace, he will be translated to those mansions of glory and blessedness prepared for him, where he will sing the praises of his covenant-God while eternity endures."

May this be the blessed experience of all those who prayerfully read this critical treatise.

Geo. Offor.

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 432

 

THE FIFTH USE.

[FIFTH.] This doctrine makes Christ precious to the believers—' Unto you therefore which believe, he is precious' (1 Peter 2:7).

This head might be significantly enlarged and branched into a thousand particulars, each full of weight and glory. 1. By considering what sin is. 2. By considering what the hell is. 3. By considering what wrath is. 4. By considering what eternity is. 5. By considering what the loss of a soul is. 6. What the loss of God is. 7. What the loss of heaven is. 8. And what it is to be in utter darkness with devils and damned souls forever and ever. And after all, to conclude, from all the miseries, the Lord Jesus delivered me.

Further, this makes Christ precious, if I consider, in the next place,

1. How he did deliver me; it was with his life, his blood; it cost him tears, groans, agony, separation from God; to do it, he endured his Father's wrath, bore his Father's curse, and died thousands of deaths at once.

2. He did this while I was his enemy, without my desires, knowledge, or deserts; he did it unawares to me.

3. He did it freely, cheerfully; he longed to die for me; heaven would not hold him for the love he had for my salvation, which also he hath effectually accomplished for me at Jerusalem. Honorable Jesus! Precious Jesus! Loving Jesus! Jonathan's kindness captivated David and made him precious in his eyes forever. 'I am distressed for thee, my brother Jonathan,' said he; 'very pleasant hast thou been unto me; thy love to me was wonderful, passing the love of women' (2 Sam 1:26). Why, what had Jonathan done? O, he had delivered David from the wrath of Saul. But how much more should he be precious to me who hath saved me from death and hell! Who hath delivered me from the wrath of God! 'The love of Christ constrained us.' Nothing will so edge the spirit of a Christian as 'Thou was slain, and hast redeemed us to God by thy blood.' This makes the heavens themselves ring with joy and shouting. Mark the words, 'Thou was slain, and hast redeemed us to God by thy blood, out of every kindred, tongue, people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth.' What follows now? 'And I beheld, and I heard the voice of many angels round about the throne, and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sits upon the throne, and unto the Lamb, forever and ever' (Rev 5:9-14).

Thus also is the song, that new song that is said to be sung by the hundred forty and four thousand which stand with the Lamb upon Mount Sion, with his Father's name written in their foreheads. These are also called harpers, harping with their harps: 'And they sang as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth' (Rev 14:1-3).

But why could they not learn that song? Because they were not redeemed: none can sing of this song but the redeemed; they can give glory to the Lamb, the Lamb that was slain, and that redeemed them to God by his blood. It is faith in his blood on earth that will make us sing this song in heaven. These shouting and heavenly songs must come from love put into a flame by the sufferings of Christ.

THE LAST USE. If all these things be true, what follows but a demonstration of the accursed condition of those among the religious in these nations whose notions put them far off from Jesus, and from venturing their souls upon his bloody death? I have observed such a spirit as this in the world that care not for knowing of Jesus; the possessed therewith do think that it is not material to salvation to venture upon a crucified Christ, neither do they trouble their heads or hearts with inquiring whether Christ Jesus be risen and ascended into heaven, or whether they see him again or no, but rather are for concluding that there will be no such thing: these men speak not by the Holly Ghost, for in the sum they call Jesus accursed; but I doubt not to say that many of them are anathematized of God, and shall stand so, till the coming of the Lord Jesus, to whom be glory for ever and ever. Amen.

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARK 431

 

THE FOURTH USE.
[FOURTH.] By this doctrine, sufficiency of argument is ministered to the tempted to withstand the assaults of the devil.

When souls begin to seek after the Lord Jesus, then Satan begins to afflict and distress, as the Canaanites did the Gibeonites, for making peace with Joshua (Josh 10:1,6).

Three things usually afflict the soul that is earnestly looking after Jesus Christ. First. Dreadful accusations from Satan. Second. Grievous defiling and infectious thoughts. Third. A strange readiness in our nature to fall in with both.

First, by the first of these, the heart is made continually to tremble. Hence his temptations are compared to the roaring of a lion, for as the lion by roaring killed the heart of his prey, so doth Satan kill the spirit of these that hearken to him (1 Peter 5:8); for when he tempted, especially by way of accusation, he doth to us as Rabshakeh did to the Jews; he speaks to us in our own language; he says our sin at every word, our guilty conscience knows it; he speaks our death at every word, our doubting conscience feels it.

Second. Besides this, there doth now arise, even in the heart, such defiling and foul infectious thoughts that put the tempted to their wits' end; for now, it seems to the soul that the very flood-gates of the flesh are opened and that to sin there is no stop at all; now the air seems to be covered with darkness, and the man is as if he was changed into the nature of a devil; now if ignorance and unbelief prevail, he concluded that he is a reprobate, made to be taken and destroyed.

Third. Now, he also feels a readiness to fall in with every temptation; a readiness, I say, continually present (Rom 7:21). This throws everything down. Now despair begins to swallow him up; now he can neither pray, nor read, nor hear, nor meditate on God, but fire and smoke continually burst forth of the heart against him. Now sin and great confusion put forth itself in all; yea, the more the sinner desired to do a duty sincerely, the further off it always finds itself; for by how much the soul struggled under these distresses, by so much the more doth Satan put forth himself to resist, still infusing more poison, that if possible, it might never struggle more, for struggling are also as poison to Satan. The fly in the spider's web is an emblem of the soul in such a condition—the fly is entangled in the web; at this, the spider shows himself; if the fly stirs again, down comes the spider to her, and claps a foot upon her; if yet the fly makes a noise, then with a poisoned mouth the spider lays hold upon her; if the fly struggle still, then he poisons her more and more. What shall the fly do now? Why does she die if somebody does not quickly release her? This is the case of the tempted; they are entangled in the web, their feet and wings are entangled; now Satan shows himself; if the soul now struggled, Satan labored to hold it down; if it now shall make a noise, then he bites with blasphemous mouth, more poisonous than the gall of a serpent; if it struggle again, then he poisoned more and more, insomuch that it needs, at last, must die in the net, if the man, the lord Jesus, help not out.

The afflicted conscience understands my words.
Further, though the fly in the web is altogether incapable of looking for relief, this awakened, tempted Christian is not. What must he do, therefore? How should he contain hopes of life? If he looks to his heart, there is blasphemy; if he looks to his duties, there is sin; if he strives to mourn and lament, perhaps he cannot; unbelief and hardness hinder. Shall this man lie down and despair? No. Shall he trust to his duties? No. Shall he stay from Christ till his heart is better? No. What then? Let him NOW look to Jesus Christ crucified, then shall he see his sins answered for, then shall he see death a-dying, then shall he see guilt borne by another, and there shall he see the devil overcome. This sight destroys the power of the first temptation, purifies the heart, and inclines the mind to all good things.

And to encourage thee, tempted creature, to this most gospel duty, consider that when Jesus Christ read his commission upon entering into his ministry, he proclaimed, 'The Spirit of the Lord is upon me because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord' (Luke 4:18,19).

These things, therefore, should the tempted believe, but believing is now sweating work, for Satan will hold as long as possible, and only steadfast faith can make him fly. But O, the toil of a genuinely gracious heart in this combat! If faith is weak, he can scarce get higher than his knees; Lord, help! Lord, save! And then down again, till an arm from heaven takes him up, until Jesus Christ be evidently set forth crucified for him, and cursed for his sin; for then, and not till then, the temptation rightly ceased, at leastwise for a season. Now the soul can tend to look about it, and thus consider with itself: if Christ hath borne my sin and curse, then it is taken away from me; and seeing thus to take away sin was the contrivance of the God of heaven, I will bless his name, hope in his mercy, and look upon death and hell with comfort. 'Thine heart shall meditate terror,' thou shalt see the far-off land (Isa 33:16-18).

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 430

 

THE THIRD USE.

[THIRD] By this doctrine, sinners, as sinners, are encouraged to come to God for mercy, for the curse due to sin is taken out of the way. I speak now to sinners who are awake and see themselves as sinners.

There are two things in particular when men begin to be awakened that kill their thoughts of being saved. 1. A sense of sin. 2. The wages due thereto. These kill the heart, for who can bear up under the guilt of sin? 'If our sins be upon us, and we pine away in them, how should we then live?' (Eze 33:10). How indeed! It is impossible. So, neither can man grapple with the justice of God. 'Can thine heart endure, or can thine hands be strong?' They cannot (Eze 22:14). 'A wounded spirit who can bear?' (Prov 18:14). Men cannot, angels cannot. Wherefore, if now Christ be hidden, and the blessing of faith in his blood denied, woe be to them; such go after Saul and Judas, one to the sword, and the other to the halter, and so miserably end their days; for come to God, they dare not; the thoughts of that eternal Majesty strike them through.

But now, present such poor dejected sinners with a crucified Christ, and persuade them that the sins under which they shake and tremble were long ago laid upon the back of Christ, and the noise and sense and fear of damning begins to cease, depart, and fly away; dolors and terrors fade and vanish, and that soul conceived hopes of life; for thus the soul argued, Is this indeed the truth of God, that Christ was made to be sin for me? Was it made the curse of God for me? Had he indeed borne all my sins and spilled his blood for my redemption! O Blessed tidings! O welcome, Grace! 'Bless the Lord, O my soul, and all that is within me, bless his holy name.' Now is peace come; now the face of heaven is altered; 'Behold, all things become new.' Now the sinner can abide God's presence, yea, sees unutterable glory and beauty in him; for here he sees justice smite. While Jacob feared Esau, how heavily did he drive even towards the promised land? But when killing thoughts were turned into kissing, and the fears of the sword's point turned into brother embraces, what says he?—' I have seen thy face as though it had been the face of God, and thou was pleased with me' (Gen 33:10).

So far better is it with a poor, distressed sinner at the revelation of the grace of God through Jesus Christ. 'God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them.' O what work will such a word make upon a wounded conscience, especially when the next words follow—' For he hath made him be sin for us, who knew no sin, that we might be made the righteousness of God in him!'

Now, the soul sees qualifications able to set him quit in the sight of God; qualifications prepared already. I say prepared already, and that by God through Christ; even such as can perfectly answer the law. What does the law require? If obedience, here it is; if bloody sacrifice, here it is; if infinite righteousness, here it is! Now, then, the law condemns him that believes before God no more, for all its demands are answered, all its curses are swallowed up in the death and curse Christ underwent.

Object. But reason said, since personal sin brought death, surely personal obedience must bring us life and glory.

Answ. True reason said so, and so doth the law itself (Rom 10:5); but God, we know, is above them both, and he in the covenant of grace saith otherwise; to wit, that 'if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved' (Rom 10:9).

Let reason, then, hold its tongue, yea, let the law with all its wisdom subject itself to him that made it; let it look for sin where God had laid it; let it approve the righteousness which God approved; yea, though it be not that of the law, but that by faith of Jesus Christ.

God has made him our righteousness, God has made him our sin, God has made him our curse, God has made him our blessing; I think this word, 'God hath made it so,' should silence all the world.

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 429

 

THE SECOND USE.

[SECOND.] But as this doctrine gives us the best discovery of God, it also gives us the best discovery of ourselves and our own things.

First, it gives us the best discovery of ourselves. Wouldst thou know, sinner, what thou art? Look up to the cross, and behold a weeping, bleeding, dying Jesus: nothing could do but that, nothing could save thee but his blood; angels could not, saints could not, God could not, because he could not lie, because he could not deny himself. What a thing is sin, that it should sink all that bear its burden! Yea, it plunged the Son of God himself into death and the grave and had also sunk him into hell-fire forever had he not been the Son of God, had he not been able to take it on his back and bear it away! O, this Lamb of God! Sinners were going to hell, Christ was the delight of his Father and had a whole heaven to himself, but that did not content him; heaven could not hold him; he must come into the world to save sinners (1 Tim 1:15). Aye, and had he not come, thy sins had sunk thee, thy sins had provoked the wrath of God against thee, to thy perdition and destruction forever. There is no man but is a sinner; there is no sin but would damn an angel, should God lay it to his charge. Sinner, the doctrine of Christ crucified cried therefore aloud unto thee, that sin hath made thy condition dreadful. See yourselves, your sin, and consequently the condition that your souls are in, by the death and blood of Christ; Christ's death giveth us the most clear discovery of the dreadful nature of our sins. I say again if sin be so dreadful a thing as to break the heart of the Son of God, for so he said it did, how shall a poor, wretched, impenitent, damned sinner wrestle with the wrath of God? Awake, sinners; you are lost, you are undone, you are damned, hell-fire is your portion forever if you abide in your sins and be found without a Saviour in the dreadful day of judgment.

Second. Your good deeds cannot help you; the blood of Christ tells you so. For by this doctrine, 'Christ died for our sins,' God damned to death and hell the righteousness of the world. Christ must die, or man be damned. Where is now any room for the righteousness of men? I say room for man's righteousness as to his acceptance and justification? Bring, then, thy righteousness to the cross of Jesus Christ, and in his blood behold the demands of justice; behold them, I say, in the cries and tears, in the blood and death of Jesus Christ. Look again and behold the person dying; such a one as never sinned nor offended at any time, yet he dies. Could a holy life, an innocent, harmless conversation, have saved one from death if Jesus had not died. But he must die; sin was charged; therefore, Christ must die.

Men, therefore, need to go no further to prove the worth of their own righteousness than to the death of Christ; they need not be waiting to seek in that matter till they stand before the judgment seat.

Quest. But how should I prove [or try] the goodness of mine own righteousness by the death and blood of Christ?

Answ. Thus, if Christ must die for sin, then all thy righteousness cannot save thee. 'If righteousness comes by the law, then Christ is dead in vain' (Gal 2:21). By this text, it is manifest that either Christ died in vain, or thy righteousness is vain. If thy righteousness can save thee, then Christ died in vain; if nothing below or besides the death of Christ could save thee, then thy righteousness is in vain; one of the two must be cast away, either Christ's or thine. Christ was crucified to save the world and discovered two great evils in man's own righteousness; I mean, when brought for justification and life. 1. It opposed the righteousness of Christ. 2. It condemns God of foolishness.

1. It opposed the righteousness of Christ in that it seeks itself to stand where should the righteousness of Christ—to wit, in God's affection for the justification of thy person, and this is one of the highest affronts to Christ that poor man is capable to give him: right worthily, therefore, doth the doctrine of the gospel damn the righteousness of men, and promise the kingdom of God to publicans and harlots rather.

2. It condemned God of foolishness; for if works of righteousness which we can do can justify from the curse of the law in the sight of God, then are not all the treasures of wisdom found in the heart of God and Christ; for this dolt-headed sinner hath now found out a way of his own, unawares to God, to secure his soul from wrath and vengeance; I say, unawares to God, for he never imagined that such a thing could be; for had he, he would never have purposed before the world began to send his Son to die for sinners. Christ is the wisdom of God, as you have heard, and that is our justifying righteousness. God was manifest in the flesh to save us, which is the great mystery of godliness. But wherein lieth the depth of this wisdom of God in our salvation, if man's righteousness can save him? (Job 40:10-14).

Yea, wherefore has God also given it out that there is no other name given to men under heaven whereby we must be saved? I say again, why is it affirmed that 'without shedding of blood is no remission' if man's good deeds can save him?

This doctrine, therefore, of the righteousness of Christ being rightly preached and truly believed, arraigned, and condemned man's righteousness to hell; it cast it out as Abraham cast out Ishmael. Blood, blood, the sound of blood, abased all the glory of it! When men have said all and showed us what they can, they have no blood to present God's justice with, yet it is the blood that maketh an atonement for the soul, and nothing but blood can wash away from us our sins (Lev 17:11; Rev 1:5; Heb 9).

Justice calls for blood, sins call for blood, the righteous law calls for blood, and the devil himself must be overcome by blood. Sinner, where is now thy righteousness? Bring it before a consuming fire, for our God is a consuming fire; bring it before the justice of the law; yea, try if aught, but the blood of Christ can save thee from thy sins, and devils; try it, I say, by this doctrine; go not one step further before thou hast tried it.

Third. By this doctrine, we are made to see the worth of souls. It cannot be but that the soul is of wonderful price, when the Son of God will not stick to spill his blood for it. O sinners, you that will venture your souls for a bit of pleasure, surely you know not the worth of your souls. If you would know what your souls are worth and the price God sets them at, read that price by the blood of Christ. The blood of Christ was spilled to save souls. 'For ye are bought with a price,' and that price is none other than the blood of Christ; 'therefore glorify God in your body and in your spirit, which is God's (1 Cor 6:20). Sinners, you have souls, can you behold a crucified Christ, and not bleed, and not mourn, and not fall in love with him?