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 sung 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 G.o.d by his blood. It is faith in his blood on earth that will make us sing this song in heaven. These shoutings and heavenly songs must needs 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 b.l.o.o.d.y death? I have observed such a spirit as this in the world that careth 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 G.o.d, and shall stand so, till the coming of the Lord Jesus, to whom be glory for ever and ever. Amen.[7]
FOOTNOTES:
1. In this quotation, Bunyan has followed the Genevan or Puritan version. It was a favourite version with our pilgrim forefathers, and is in many texts more faithful than our authorized translation; but, in this pa.s.sage, our present version is more literal. The same Hebrew word, to "break" or "bruise," is used as to Satan"s head and the Saviour"s heel.--Ed.
2. Genevan or Puritan version.--Ed.
3. "Common" means public. "Not doing nor dying in a private capacity, but in the room and stead of sinners."--Ed.
4. It was common with the Reformers and Puritans, when condemning the absurdities of Aquinas and the schoolmen, to call it "Dunsish sophistry," from one of the chief of these writers named Duns, usually called, from the place of his birth, Duns Scotus.--Ed.
5. The apostle evidently means by "Christ made sin for us," that he was made an offering or sacrifice for our sins. He was made sin who knew no sin. Our sins were laid upon him; he bore them away in his own body on the tree. The clean animals sacrificed by the patriarchs, and under the law, were types of this great sacrifice of Christ.--Ed.
6. "I hid myself when I for flies do wait, So doth the devil when he lays his bait; If I do fear the losing of my prey, I stir me, and more snares upon her lay, This way and that her wings and legs I tie, That sure as she is caught, so she must die."--Bunyan"s Divine Emblems, No. XVIII. "Dialogue between a spider and a sinner."
7. Here is faithful dealing! This is a most solemn and awful appeal to the consciences of those who, forsaking the fountain of salvation, venture to build their hopes of pardon upon some other foundation than Jesus Christ, the Rock of Ages. They seek refuge in lies, which, at the great and trying day, will be fearfully and swiftly swept away, leaving them, with all their guilt upon their heads, to suffer under the curse. Reader, do not indulge in vain imaginations as to whether any sect is here alluded to; Bunyan"s appeal is to persons--to you and me. If WE, either by secret or open sins, or by carelessness of eternal realities, or by departing from a simple and entire reliance by faith in the work and merits of Christ--we trample under foot the blood of the covenant, there is nothing left us but a fearful looking for of judgment, and fiery indignation to devour us. May we appeal to our G.o.d, Lord, is it I? Lord, thou knowest that I love thee. O lead me in the way everlasting.--Ed
A TREATISE OF THE FEAR OF G.o.d;
SHOWING
WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO.
ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS.
London: Printed for N. Ponder, at the Peac.o.c.k in the Poultry, over against the Stocks market: 1679.
ADVERTIs.e.m.e.nT BY THE EDITOR.
"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 unG.o.dly and impenitent fall under his devices. To the mind enlightened by Divine truth, the difference between a filial fear of offending G.o.d 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 has roused the energies of his powerful mind, guided by Divine truth, to render this important doctrine so clear and easy to be understood, 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 more complete collection by Ryland and Mason, about 1780. Since then, it has been reprinted, somewhat modernized, by the Tract Society, from an original copy, discovered by that ardent lover of Bunyan, the Rev. Joseph Belcher. Of this edition, four thousand copies have been printed.
The great line of distinction that Bunyan draws is between that terror and dread of G.o.d, as the infinitely Holy One, before whom all sin must incur the intensity of punishment; and the love of G.o.d, 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 G.o.d 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 G.o.d"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 G.o.d 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-G.o.d while eternity endures."
May this be the blessed experience of all those who prayerfully read this important treatise.
Geo. Offor.
A TREATISE ON THE FEAR OF G.o.d
"BLESSED IS EVERY ONE THAT FEARETH THE LORD."--PSALM 128:1
"FEAR G.o.d."--REVELATION 14:7
This exhortation is not only found here in the text, but is in several other places of the Scripture pressed, and that 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 G.o.d. The text, you see, presenteth us with matter of greatest moment, to wit, with G.o.d, and with the fear of him.
First they present us with G.o.d, the true and living G.o.d, maker of the worlds, and upholder of all things by the word of his power: that incomprehensible majesty, in comparison of 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 that, considering that by the text we have presented to our souls the Lord G.o.d 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 G.o.d, 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 seasoneth every duty. For there is no duty performed by us that can by any means be accepted of G.o.d, if it be not seasoned with G.o.dly fear. Wherefore the apostle saith, "Let us have grace, whereby we may serve G.o.d acceptably, with reverence and G.o.dly fear." Of this fear, I say, I would discourse at this time; but 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 chiefest, acceptations. FIRST. Then by this word fear we are to understand even G.o.d himself, who is the object of our fear. SECOND. By this word fear we are to understand the Word of G.o.d, the rule and director of our fear. Now to speak to this word fear, as it is thus taken.
[THIS WORD FEAR AS TAKEN FOR G.o.d HIMSELF.]
FIRST. Of this word "fear," AS IT RESPECTETH G.o.d HIMSELF, who is the object of our fear.
By this word fear, as I said, we are to understand G.o.d himself, who is the object of our fear: For the Divine majesty goeth often under this very name himself. This name Jacob called him by, when he and Laban chid together on Mount Gilead, after that Jacob had made his escape to his father"s house; "Except," said he, "the G.o.d of my father, the G.o.d 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 each with other, though Laban, after the jumbling way of the heathen by his oath, puts the true G.o.d and the false together, yet "Jacob sware by the fear of his father Isaac" (Gen 31:42,53).[1]
By the fear, that is, by the G.o.d of his father Isaac. And, indeed, G.o.d may well be called the fear of his people, not only because they have by his grace made him the object of their fear, but because of the dread and terrible majesty that is in him. "He is a mighty G.o.d, a great and terrible, and with G.o.d 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 virtue whereof there is begot and maintained in them that G.o.dly 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 G.o.dly fear (Isa 8:13).
There are these things that make G.o.d to be the fear of his people.
First. His presence is dreadful, and that not only his presence in common, but his special, yea, his most comfortable and joyous presence. When G.o.d comes to bring a soul news of mercy and salvation, even that visit, that presence of G.o.d, is fearful. When Jacob went from Beersheba towards Haran, he met with G.o.d in the way by a dream, in the which he apprehended a ladder set upon the earth, whose top reached to 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 in the most sweet and gracious manner, 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 to him could not keep him from dread and fear of G.o.d"s majesty. "And Jacob awaked 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 G.o.d, and this is the gate of heaven"
(Gen 28:10-17).
At another time, to wit, when Jacob had that memorable visit from G.o.d, 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 G.o.d"s favour the better to his mind; yet even then and there such dread of the majesty of G.o.d was upon him, that he went away wondering that his life was preserved (Gen 32:30). Man crumbles to dust at the presence of G.o.d; yea, though he shows himself to us in his robes of salvation. We have read how dreadful and how terrible even the presence of angels have been unto men, and that when they have brought them good tidings from heaven (Judg 13:22; Matt 28:4; Mark 16:5,6). Now, if angels, which are but creatures, are, through the glory that G.o.d has put upon them, so fearful and terrible in their appearance to men, how much more dreadful and terrible must G.o.d 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 cries out, "O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me" (Dan 10:16-17).
See you here if the presence of G.o.d is not a dreadful and a fearful thing; yea, his most gracious and merciful appearances; how much more then when he showeth himself to us as one that disliketh our ways, as one that is offended with us for our sins?
And there are three things that in an eminent manner make his presence dreadful to us.
1. The first is G.o.d"s own greatness and majesty; the discovery of this, or of himself thus, even as no poor mortals are able to conceive of him, is altogether unsupportable. The man dies to whom he thus 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 after this manner thus speak to G.o.d?
Why! it was from a sense that he had of the dreadful majesty of G.o.d, even the great and dreadful G.o.d that keepeth covenant with his people. The presence of a king is dreadful 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 G.o.d?
2. When G.o.d giveth his presence to his people, that his presence causeth 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"; and 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 G.o.d, when we have it indeed, even our best things, our comeliness, our sanct.i.ty 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 in the midst of 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 that 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 G.o.d 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 yet greater sense of the disproportion that was betwixt his G.o.d and him, and so a greater sight of his defiled and polluted nature.
3. Add to this the revelation of G.o.d"s goodness, and it must needs make his presence dreadful to us; for when a poor defiled creature shall see that this great G.o.d 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 as well as the greatness of G.o.d 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 pa.s.s it; and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pa.s.s over it?" (Jer 5:22). Also, when Job had G.o.d present with him, making manifest 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 mine eye seeth thee; wherefore I abhor myself, and repent in dust and ashes" (Job 42:5,6).
And what mean the tremblings, the tears, those breakings and shakings of heart that attend the people of G.o.d, when in an eminent manner they receive the p.r.o.nunciation of the forgiveness of sins at his mouth, but that the dread of the majesty of G.o.d is in their sight mixed therewith? G.o.d must appear like himself, speak to the soul like himself; nor can the sinner, when 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 G.o.d, more like to antics, than sober sensible Christians; yea, more like to a fool of a play, than those that have the presence of G.o.d. 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 G.o.d, 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.[2]
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 G.o.d shall tell you that your sins are pardoned indeed, "rejoice with trembling" (Psa 2:11). For then you have solid and G.o.dly joy; a joyful heart, and wet eyes, in this will stand very well together; and it will be so more or less. For if G.o.d shall come to you indeed, and visit you with the forgiveness of sins, that visit removeth the guilt, but increaseth the sense of thy filth, and the sense of this that G.o.d hath forgiven a filthy sinner, will make thee both rejoice and tremble. O, the blessed confusion that will then cover thy face whilst thou, even thou, so vile a wretch, shalt stand before G.o.d to receive at his hand thy pardon, and so the firstfruits 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 G.o.d" (Eze 16:63). But,
Second. As the presence, so the name of G.o.d, is dreadful and fearful: wherefore his name doth rightly go under the same t.i.tle, "That thou mayest fear this glorious and fearful name, THE LORD THY G.o.d" (Deut 28:58). The name of G.o.d, 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 G.o.d 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 G.o.d, 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).