Part 190

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 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 Holy 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.

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 passage, 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 God, 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 GOD;

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 Peacock in the Poultry, over against the Stocks market: 1679.

ADVERTISEMENT 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 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 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 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 important treatise.

Geo. Offor.

A TREATISE ON THE FEAR OF GOD

“BLESSED IS EVERY ONE THAT FEARETH THE LORD.”—PSALM 128:1

“FEAR GOD.”—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 God. The text, you see, presenteth us with matter of greatest 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 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 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 seasoneth every duty. For there is no duty performed by us that can by any means be accepted of God, if it be not seasoned with godly fear. Wherefore the apostle saith, “Let us have grace, whereby we may serve God acceptably, with reverence and godly 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 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.

FIRST. Of this word “fear,” AS IT RESPECTETH GOD HIMSELF, who is the object of our fear.