Christ of great consequence to a conscientious Christian voter

The following was written by pastor concerning Taft's run for President of the United States. The message has some food for thought and may be applied today, for professing Christians who aim to cast their vote for Mitt Romney, a Mormon, who believes in a false christ.

Editor of The Homiletic Review: 

It is assumed that Mr. Taft denies the proper deity of the Lord Jesus Christ. 

With the majority of Christians this truth is fundamental, distinguishing, essential, and vital. 

We can not properly use the word "Christian" or speak of a Christian man, a Christian citizen, a Christian country, or even a Christian civilization, unless we thereby tacitly acknowledge the deity of Jesus. Christianity is Christ received in His resurrection, life, and glory (Rom. i. 4). The risen Christ is the only rational explanation of modern history. There is not a single fundamental verity of the Christian faith but must be interpreted in the light of the evangel of the risen Christ. St. John makes the denial of the incarnation of the Son of God the criterion of Antichrist. It is therefore vitally important. 

What then should be the attitude of the Christian citizen toward the candidacy for President of a man who repudiates all that makes Christian life or Christian citizenship or Christian civilization even possible? A man who, however much he may talk about the "spirit of Christianity" must be a Christless man—with a Christless creed. 

We examine with microscopic scrutiny the attitude of a candidate regarding tariff, labor, corporations, etc., etc. Does a Christian voter say by his indifference that it does not matter what a candidate thinks about Christ? Is it safe to "count out" Christ as a factor in the affairs of a so-called Christian nation? Are national policies and essential Christian principles to be divorced? Can a Christian member of the Church of Christ aid in placing at the head of the nation a man who denies Christ as head of the Church? If he can— then his Christian citizenship becomes a counterfeit and a sham. The attitude of a presidential candidate to Christ ought to be of great consequence to a conscientious Christian voter. 

Will some one explain how a Christian voter becomes passionately devoted to the bringing in of the Kingdom of Christ and can cooperate with the Holy Spirit in His work, when by his vote he would place at the head of the nation as his representative a man who not only denies the crown rights of Christ, but denies also the present-day, personal ministry of the Holy Spirit? It is hard to discover how such a vote, as the exprest energy of Christian citizenship, can truly represent that for which a Christian citizen ought to stand. 

Christian men and Christian churches send Christian missionaries to the Christless nations to proclaim Christ as the divine Son of God; the only, all-sufficient Savior and Redeemer—Christ as Christ—Is the very essence of the gospel they carry. Will the same men aid in elevating as our own national leader a man who, however much he may commend mission work or talk about "the spirit of Christianity" or "Christian civilization"—nevertheless in denying the Deity of Christ denies the essential character of the One who alone makes Christianity possible? What a spectacle for a Christian nation, so-called, to present to the gaze of the Christless nations of the earth.  

Keeseville, N.Y. Rev. W. C. Taylor

Source: The Homiletic review, Volume 56, pp. 419-420
http://books.google.com/books?id=uNsWAQAAIAAJ

THE CROWN RIGHTS OF CHRIST

"THE CROWN RIGHTS OF CHRIST."

—

"It was delightful to hear the Rev. J. Angell James thus expressing himself.-'How sweet is that word, "The crown rights of Christ!"'"

—

"The crown rights of Christ!" how sweet is the phrase 

What Joy to the heart can this, lofty theme bring!

'Tis the bond to unite, in these perilous days;

'Tis the word to inscribe on the banner we raise,— 

"The crown rights of Christ" our Redeemer and King

He is Head of his Church,—of nations the Head;

His declarative glory in each richly stor'd: 

To reign over both, He suffered, He bled!

And now his own people by duty are led,

"The crown rights of Christ" to defend for their Lord.

In Church and In State Christ's sceptre shall sway;

A glad double message the angel-host sing,— 

'Tis "Glory to God," In that Church-loyal day. 

Good-will reigns on earth, when all men obey

"The crown rights of Christ" their Redeemer and King!

He is Lord of the earth,—of conscience the Lord,

While at his lov'd "name each creature shall bow;" 

And one with the Father, as Scriptures record, 

His saints joyful rest on that long-promis'd word: 

"The crown rights of Christ" men yet shall allow.

The times are portentous, the battle seems nigh;

They bid us unite in harmonious accord: 

May God give us grace, when we hear the war-cry. 

To be faithful to Him, our great Captain on high; 

And when He hath conquered, to share in the sky 

"All the crown rights of Christ" our Redeemer and Lord!

—via The English Presbyterian messenger

Benjamin Keach on Saving Faith

'Tis easy to believe that Christ hath dy'd,
But, ah, how hard to get his blood apply'd!
Men may as easy raise the Dead again,
As of themselves true saving faith obtain:
For all their Wit, their Learning and their Skill;
Nothing obstructs it more than Man's own Will;
'Till God's almighty Pow'r makes that to bend,
'Twill not an Ear to Christ the Saviour lend:
No Pow'r but that which rais'd him from the Dead,
Works Faith in Saints, and quickens with their Head.
A Faith of Credence, verbally believ'd,
Is easy found and readily receiv'd:
But precious Faith, the Faith of God's Elect,
Wherewith Christ's Spouse is inwardly bedeck'd;
With other Graces, this will ne'er be found,
But in the honest heart by Grace made found.
This blessed Seed, sow'd in a Garden pure,
Yields timely Fruit, and endless shall endure.
Now when this faith in any one is wrought,
That Soul is truly to Christ Jesus brought:
Then is he only its beloved one,
Whom it receives, and wholly rests upon.
Now if the Lord this Gift hath given thee,
Sin thou abhor'st, and all Iniquity:
Nor doth one Lust predominate and reign,
If thou by Faith art truly born again.
Christ is thy Prophet, Priest, and only King,
And thou to him submit'st in ev'ry Thing.
He doth in thee his Sceptre freely sway,
And thou art govern'd by him Night and Day.
Sin can't prevail, such is thy happy Case,
If thou hast got this rare victorious Grace.
It purges fair, and purifies the heart,
Wholly renewing it in ev'ry Part,
Man by its Fruits true Faith can only know;
It works by Love, its Fruits for ever grow.

—Benjamin Keach, War with the Devil

Nothing Without Christ

Saints and angels, and all the creatures put together, are nothing without Christ.

—Matthew Henry

All is nothing without Christ; And if I have but Christ, I have enough; he is life, and best of all.

—Obadiah Sedgwick

The covenant is nothing without Christ, the blessings of it are nothing without Christ; he is the sweetness of all the blessings of the covenant, the marrow of all the mercies of the covenant, and the fullness of all the promises of the covenant: they are all empty without Christ, for he is all in all. And therefore, O empty ordinances, without Christ; O empty sacraments, if Christ be not there; O empty ministers, if Christ be not with them; yea, O empty heaven, if Christ be not there; empty enjoyments, empty comforts without Christ.

—Ralph Erskine

An Infinite Overpayment for All My Sins

I ought to see the stripe that was made on the back of Jesus by each of my sins. I ought to see the infinite pang thrill through the soul of Jesus equal to an eternity of my hell for my sins, and for all of them. I ought to see that in Christ's bloodshedding there is an infinite overpayment for all my sins. Although Christ did not suffer more than infinite justice demanded, yet he could not suffer at all without laying down an infinite ransom.

—Robert Murray M'Cheyne

To all Parents, School-Masters, and School-Mistresses, or any that are concerned in the EDUCATION of Children.

Dear Friends, 

I have often thought that Christ speaks to you, as Pharaoh's daughter did to Moses's mother, take this child, and nurse it for me. Consider what a precious jewel is committed to your charge, what an advantage you have to shew your love to Christ, to stock the next generation with noble plants, and what a joyful Account you may make, if you be faithful: Remember, souls, Christ and grace cannot be overvalued. I confess you have some disadvantages, but let that only excite your diligence; the salvation of souls, the commendation of your master, the greatness of your reward and everlasting glory, will pay for all. Re∣member the devil is at work hard, wicked ones are industrious, and a corrupt nature is a rugged, knotty piece to hew: But be not discouraged: I am almost as much afraid of your laziness and unfaithfulness, as any thing. Do but go to work in good earnest, and who knows but that rough stone may prove a pillar in the temple of God? In the name of the living God, as you will answer it shortly at his bar, I command you to be faithful in instructing and catechizing your young ones; if you think I am too peremptory, I pray read the command from my master himself, Deut. vi. 7. Is not the duty clear? and dare you neglect so direct a command! Are the souls of your children of no value? Are you willing that they should be brands of hell? Are you indifferent whether they be damned or saved? Shall the devil run away with them without control? Will not you use your utmost endeavor to deliver them from the wrath to come? You see that they are not subjects incapable of the grace of God; whatever you think of them, Christ doth not slight them; they are not too little to die, they are not too little to go to hell, they are not too little to serve their great master, too little to go to heaven; For of such is the kingdom of God; and will not a possibility of their conversion and salvation, put you upon the greatest diligence to teach them? Or are Christ and heaven, and salvation, small things with you? if they be, then indeed I have done with you: but if they be not, I beseech you lay about you with all your might; the devil knows your time is going apace, it will shortly be too late. O therefore what you do, do quickly, and do it I say, with all your might; O pray, pray, pray, and live holily before them, and take some time daily to speak a little to your children, one by one, about their miserable condition by nature; I knew a child that was converted by this sentence, from a godly school-mistress in the country, Every mother's child of you are by nature children of wrath. Put your children upon learning their catechism, and the scriptures, and getting to pray and weep by themselves after Christ: take heed of their company; take heed of pardoning a lye; take heed of letting them misspend the sabbath; put them, I beseech you, upon imitating these sweet children; let them read this book over an hundred times, and observe how they are effected, and ask them what they think of those children, and whether they would not be such? and follow what you do with earnest cries to God, and be in travel to see Christ formed in their souls. I have prayed for you, I have oft prayed for your children and I love them dearly; and I have pray∣ed over these papers, that God would strike in with them, and make them effectual to the good of their souls. Encourage your children to read this book, and lead them to improve it. What is presented, is faithfully taken from experienced, solid Christians, some of them no way related to the children, who themselves were eye and ear witnesses of God's works of wonder; or from my own knowledge, or from reverend godly ministers, and from persons that are of unspotted reputation, for holiness, integrity, and wisdom; and several passages are taken verbatim in writing from their dying lips. I may add many other excellent examples, if I have any encouragement in this piece, which the author had done, in the Second Part. That the young generation may be far more excellent than this, is the prayer of one that dearly loves little children. 

JAMES JANEWAY.

[Note: The above text is James Janeway's introduction to his book A Token for Children: being an exact account of the conversion, holy and exemplary lives and joyful deaths, of several young children]

"God is never so well pleased as when he beholds the beauty of his own grace shining in a poor lost self-debasing creature."

Sure such a creature as I cannot without a miracle have a smile from God. God may indeed look upon me in his wrath, and vex me in his sore displeasure. God may justly look me into hell; but that he should look upon me in kindness, or take any special notice of me in love, that would be a wonder indeed. What, God dwell with me! Yes, with thee, if thou hast but high thoughts of him, and low thoughts of thyself; the meaner thou thinkest of thyself, the greater worth he sees in thee. God will not only look upon thee, nor will he only knock at thy door, and call at your house, or give you a transitory visit, but he will come and dwell with thee. Now dwelling speaks a continued abode with one, and thus God will continue with the humble; never remove from them, for any considerable time, till eternity hath an end, till himself, and the soul cease to be, which will be never. God will not be a stranger to humble souls, but he will come to them, and bring that along with him, that shall make him and them welcome too. God never comes to his friends, but he brings good cheer along with him. When the soul gives God the best entertainment, it is all at his cost, his bread, his fatlings, his wine, his oil, his cordials, his rich dainties. Where God comes, he will keep a noble house, and there shall be mirth and rich cheer, good store, Isai. lxvi. 1, 2. Thus saith the Lord, Heaven is my throne, and the earth is my footstool: Where is that house ye will build me? And where is the place of my rest? For all these things hath my hand made, and all those things hath been, saith the Lord: but to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word. God seems to have low thoughts of heaven itself in comparison of a humble soul: This is the palace, where this great King will keep his court; this is the place of his rest. God is not so much delighted and pleased in any of his brave feats, as in this of an humble heart; here he dwelleth most commonly; this was the great purchase of his own Son; this was the master-piece of his power and goodness; this was the project of infinite wisdom and council. What shall I do to be saved? is a language that makes hell in a rage, and heaven to rejoice. God is never so well pleased as when he beholds the beauty of his own grace shining in a poor lost self-debasing creature. The Spouse is adorned with humility, when Christ gives her that visit, Cant. i. 4. God hath far more kindness for one that lies under a sense of his own vileness, that thinks himself unworthy to tread upon God's earth, or to breathe in his air, than for the most confident righteous Pharisee in the world. Such a humble soul will be much in admiring of God, and will set a high price upon his kindness; a look, a smile, a visit! O how welcome are they to those poor trembling ones! Wherefore God doth with frequency and love visit them; he knows that he can never be unwelcome to such, they will count it the highest honour that the most High should come in to them in their low condition. Wherefore if you desire to have any intimate acquainunce with God, labour to be more and more sensible of your own unworthiness, study your heart and nature well, and be more curious in the observance of the baseness and treachery of your own soul; endeavour to have as mean thoughts of yourself as Paul had, who did not stick to call himself the chiefest of sinners; Humble yourselves before the Lord, and he will exalt you; he that is little in his own eye is great in God's. When was it that Jacob met with God, but when he had been humbling of himself? As you may read at your leisure, Gen. 23. There is many a professor that holds out many a year in a course of external performances, and yet never knows what it is to have any intimate acquaintance or converse with God: Whereas I am persuaded, if the business were thoroughly examined, it would be found that they were never made deeply sensible of their undone state out of Christ; never understood the desperate depravedness of their hearts and nature; that they never lay under any lively sense of their separation from, and enmity against God; and they were never brought off from their own righteousness, and saw themselves poor, beggarly, starved creatures; and in this condition came to buy wine and milk without money and without price. But this humility, it is an excellent grace, it makes the soul fit for the richest enjoyments of God, and to do God the greatest service. Were it possible that God should converse much with a proud man, he would make a strange use of it, he would steal God's crown, and put it upon his own head; but God would not endure proud angels near him, and can it be expected that he should take proud men in their places? The more any one grows in grace, and acquaintance with God, the more he sees of his own unworthiness, the more he admires free grace. Why me, Lord! Why me! will be the language of those which converse with God: And while they are thus admiring God, and lay themselves low, he comes again with his soul-ravishing kindnesses; and thus by humility they are more acquainted with God, and being more acquainted with God, they are made more humble, and the one increaseth the other. Thus the humble soul is raised higher and higher, till he come to an eternal possession of God in the highest heavens. When an humble saint lives as it were in Heaven upon Earth, he scarce thinks himself worthy to live upon earth. When any one speaks well of him, and admireth the grace of God in him, he looks upon himself as an unprofitable servant, and he durst not assume the least glory to himself; not unto me, not unto me, but unto thee, Lord, be the praise given. Who am I, poor wretch? O did you but know what a heart I have, did you but see the workings of my thoughts, could you but tell how things are, indeed you would rather admire at God's patience, than man's excellency. This he speaks, not that he is worse than others, but because he hath a more spiritual sense of his state than others have: Neither doth he speak thus in proud policy, thinking to make others to have a better esteem of him for his humility; but he doth really feel the pressure of that filthiness of sin; which makes him thus to groan out these complaints. The reason why God doth converse most with the humble, is because they will be most thankful, and most fruitful, and make the wisest improvement of his favours. Wherefore, if you value the comfort of a spiritual life, if you desire communion with God, if you would have a Heaven upon Earth, endeavour to get a humble heart: To walk humbly, and to walk with God, go together.

—James Janeway

"THE CHIEFEST AMONG TEN THOUSAND." BY RICHARD SIBBES

"THE CHIEFEST AMONG TEN THOUSAND."

BY RICHARD SIBBES, PURITAN MINISTER.

Let us who profess that we are in Christ, and are joined to him who is thus excellent, make it our great concern that he be the rule of our choice in other things. In the choice of friends, choose such as are friends to Christ. Take heed of society with idolaters, or with profane, wretched persons. Let us join with none but those with whom we may enjoy Christ. So in marriage; let the rule of choice be the love of Christ. Also, let the measure of our respect to all things be in unison with our respect to Christ. Let us measure our love to wife and children, to kindred, friends, and to all creatures whatever, as it may stand with love to Christ. Obey in the Lord, marry in the Lord, do all things in the Lord, as may stand with his love and obedience to the revelation of his will.

1. Let us enter into serious consideration of the need we have of Christ, of our misery without him, of our happiness if we are joined to him. The soul being convinced of this, the affections must needs follow the sanctified judgment. If Christ has the highest place in our hearts, and we crown him there "King of kings and Lord of lords," in a hearty submitting of all the affections of the soul to him, sin, discomfort, and despair cannot, while we are in this frame, move us. What are all the honours, pleasures, and profits gained by basely yielding to the humours of men, when compared to Christ? The soul possessed of Christ and of his excellences disdains everything set in competition with him.

2. It stands firm against all discouragements whatever; for it Bets Christ against all, who is "the Chief of ten thousand." The soul, in this case, will set Christ against the anger and wrath of God against Satan, and all our spiritual enemies. Christ is the angel of the covenant. Satan is a lion, a roaring Lion; Christ the lion of the tribe of Judah. Satan a serpent, a dragon; but Christ, the true brazen serpent, the very looking upon whom will take away all the stings and fiery darts of Satan. Therefore it is said, (1 John v. 4,) faith is it that "overcomes the world." How does it overcome the world? By its overcoming all things in the world; on the right hand, pleasures, and profits, and honours; and on the left hand, threatenings, pains, losses, and disgraces, by setting Christ against all.

3. If we would have a right judgment and esteem of Christ, let us labour to wean our affections, as much as may be, from other things. Fleshly hearts so deeply run into the world and vanities of the present life, it is as difficult a task for them to be drawn away and pulled from the world as a child from a full breast, having sucked from it so long.

4. If we would highly value Christ, beg of God a spirit that we may judge aright of our corruptions; for in what measure we can discern the height, and breadth, and depth of our corrupt nature, in that measure shall we judge of the height, and breadth, and depth of the excellence of Christ. The sweetest souls are the most humble souls. Those who love Christ most are those who have been stung most with the sense of their sins. Where sin most abounds in the sense and feeling of it, grace much more abounds in the sense and feeling of that. Did ever soul love Christ more than that woman who had so many devils cast out of her? (Luke viii. 2.) Or than Paul, who had such great sins forgiven him? These two go always with the true church; viz., the true knowledge of the corruption of nature, and misery by reason of it; and the true sense and feeling of it, with true and hearty sorrow for it, &c. In Popery they slight original sin; that mother, breeding sin. Actual sins be venial, and many sins no sins. Therefore they esteem Christ so slightly; they join saints, the Pope, works, and satisfaction together with him. Because they know not the depths of the malady, how black sin is, what a cursed state we are in by nature, they think slightly and lightly of sin; so they have an.ewerably weak and shallow esteem of Christ, of his righteousness and excellence. The conviction of sin goes before the conviction of righteousness in Christ; as it is said, the Holy Ghost shall convince the world of sin, and then of righteousness. For except the soul is convinced of sin, and of evil in itself, it will never be truly convinced of holiness and of righteousness in Christ.

The passover was always eaten with bitter herbs, to add a relish to the feast. So Christ, the true Passover, is never truly relished without bitter herbs, the consideration of sin and its desert. Christ savours otherwise to a man humbled for his sins than to one untouched therewith; otherwise to a man poor in spirit than to the self-sufficient; otherwise to a man afflicted in providence than to one living in ease and affluence. One savoury discourse of Christ relishes more to an afflicted soul than seven do with such as are drunk with prosperity; they have not an appetite for heavenly things.

Why do we, therefore, murmur at the cross, when all is to recover our spiritual taste and relish? Solomon had lost his taste and relish of Christ. He made not his Song of Songs when he followed his course of idolatry; nor was he so in love with Christ and his excellences while doting so much upon his wives. No; but once, when he had recovered his spirit, taste, and relish of heavenly things, then made he the book, of the Preacher. When he had proved a variety of things, and saw all to be nothing but vexation of spirit, and vanity besides, then the verdict he passed on all was, that they were vanity. So it is with us; we can hardly prize Christ without some affliction, some cross or other. Here the church is fain to endure a spiritual desertion, to set an edge on her affections. Now, when she is thus deserted, "Christ is white and ruddy, the chief of ten thousand."

We value more, and set a higher price on things in the want of them, such is our corruption, than in the enjoyment of them. And if God remember us not with affliction, then let us afflict, humble, and judge ourselves; enter into our own souls, to view how we stand affected to Christ, to heaven, and heavenly things. How do I relish and esteem them? If I have lost my esteem and valuing highly of them, where have I lost it? Consider in what sin, in what pleasure, in what company I lost it; and converse no more with such as dull our affections to heavenly things.

5. Let us make use, likewise, of our infirmities and sins to this purpose, to set a high price on the excellences of Christ. We carry about us always infirmities and corruptions. What w shall we make of them? Not to trust to our own righteousness, which is as "a defiled cloth," (Isa. lxiv. 6,) but fly to Christ's righteousness, which is the righteousness of God-man, all being as dung and dross in regard of that. Often think with thyself, What am I? A poor sinful creature; but I have a righteousness in Christ that answers all. I am weak in myself; but Christ is strong, and I am strong in him. I am foolish in myself, but I am wise in him. What I want in myself, I have in him. He is mine, and his righteousness is mine. Being clothed with this, I stand safe against conscience, hell, wrath, and whatsoever. Though I have daily experience of my sins, yet there is more righteousness in Christ, who is mine, and who is the Chief of ten thousand, than there is sin in me. When thus we shall know Christ, then we shall know him to purpose.

"Where Christ comes, liberty comes. [...] If you love liberty, love Christ."

Open the door to Christ, for a train of blessings and mercies come in with him—a troop of privileges follow him. In the same day and hour that Christ comes into thine heart by a full and deliberate choice, a pardon comes with him of all the sins that ever thou hast committed, in thought, word, or action. Will such a pardon be welcome to thy soul? Then let Christ be welcome, for where Christ comes pardon comes. Eph. 1:7. If you open to Christ, you open to peace, and who would shut the door of his soul against peace? If peace be welcome, let Christ be welcome; for peace follows faith in Christ. Rom. 5:1. Where Christ comes, liberty comes. "If the Son therefore shall make you free, ye shall be free indeed." John 8:36. Are you in love with bonds and fetters? Satan's laws are written in blood. Christ's yoke is easy, and his commands are not grievous. If you love liberty, love Christ. In a word, where Christ comes, salvation comes; for he is "the author of eternal salvation to all them that obey him." Heb. 5:9. If therefore you love pardon, peace, liberty, and salvation, shut not the door against Christ; for all these follow him wherever he goes.

—John Flavel

God's highest love-gift

Christ is God's highest love-gift: Now Christ the mediator, was given without any Medium, or any intervening Mediator. God out of the meer bottom of Free-love giveth Christ: The Lord Christ was not given by so much as request, or counsel of Men or Angels: Christ, Heb. 1. 3. by himself purged our sins, 1 Tim. 2. 6. He gave himself a ransom for all; 1 Pet. 2. 24. Who his own self bare our sins, in his own body on the tree: he satisfied & payed in his own person: It was not a deputed work. God the Lord of life in proper person Redeemed us: Christ's love to us was not deputy love, he loved as not by a Vicar: Christ is given freely, as a Redeemer is more essentially a gift of Free grace (to speak so) then the grace of faith which is given to those who hear and are humbled for sin. And Christ given to die for sinners is a more immediate and pure gift of Grace then Remissions of sins, and eternal life, which are given to us upon condition of Faith, whereas a Redeemer is given to die for us, without any condition, thought, desire, any sweating or endeavor in man or Angel. So is Grace given out of Grace, saving Grace is made out of nothing, not out of the potency of the matter. The new heart is a creation, and as its Grace, is framed without tools, agents, art, or service; Grace issueth immediately out of Christ's heart, he hath no hire, no payment for it: non-payment, no money is Grace's hire. And heaven is given, not by art, not by merit, not for sweating; But how? Luk. 12. 32. It's the Father's will. And Rev. 21. 4. God shall wipe all tears from their eyes. It's the sweeter, that no napkin but his own immediate hand shall wipe my sinful face.

—Samuel Rutherford

"Grace is nothing but a company of nothings, and a company of alls"

My brethren, I use to say that grace is nothing but a company of nothings, and a company of alls, as I may so express it to you. It makes the heart to be nothing in its own righteousness, but Jesus Christ to be all. It makes the heart to be nothing in its own abilities to do anything, but Jesus Christ to be all. It makes the heart to be nothing in its own ends, but to set up Jesus Christ in all. It makes the heart to be nothing, in respect of being accepted for anything in itself, but to be graciously accepted in the beloved, to be all in that respect. It brings the heart to be nothing in comfort, to seek for nothing of comfort, but what is to be had in Christ, in the face of Christ. It makes the heart to be nothing in valuation of itself, but Jesus Christ to be all.

—Thomas Goodwin

John Bunyan on Warning Sinners

It is not an easy matter to persuade them who are in their sins alive in this world, that they must and shall be damned if they turn not and be converted to God. "Let him testify to them," let him speak confidently, though they frown upon him, or dislike his way of speaking. And how is this truth verified and cleared by the carriages of almost all men now in the world toward them that do preach the gospel; and show their own miserable state plainly to them, if they close not with it! If a man do but indeed labour to convince sinners of their sins, and lost condition by nature, though they must be damned if they live and die in that condition, oh how angry are they at it! Look how he judges, say they, hark how he condemns us; he tells us we must be damned if we live and die in this state! We are offended at him, we cannot abide to hear him, or any such as he; we will believe none of them all, but go on in the way we are a going. "Forbear, why shouldst thou be smitten?" said the ungodly king to the prophet, when he told him of his sins. (2 Chron. xxv. 15, 16.)

I say, tell the drunkard he must be damned if he leaves not his drunkenness; the swearer, liar, cheater, thief, covetous, railers, or any ungodly persons, they must and shall lie in hell for it, if they die in this condition; they will not believe you, not credit you.

Again; tell others that there are many in hell that have lived and died in their conditions, and so are they like to be, if they convert not to Jesus Christ, and be found in him; or that there are others that are more civil and sober men, who, although we know that their civility will not save them, if we do but tell them plainly of the emptiness and unprofitableness of that, as to the saving of their souls, and that God will not accept them, nor love them, notwithstanding these things; and that if they intend to be saved, they must be better provided than with such righteousness as this; they will either fling away, and come to hear no more, or else if they do come, they will bring such prejudice with them in their hearts, that the word preached shall not profit them, it being mixed not with faith, but with prejudice in them that hear it. (Heb. iv. 1, 2.) Nay, they will some of them be so full of anger that they will break out and call, even those that speak the truth, heretics; yea, and kill them. (Luke iv. 25—29.) And why so? Because they tell them, that if they live in their sins that will damn them; yet if they turn and live a righteous life, according to the holy, and just, and good law of God, that will not save them. Yea, because we tell them plainly, that unless they leave their sins and unrighteousness too, and close in with a naked Jesus Christ, his blood and merits, and what he hath done, and is now doing for sinners, they cannot be saved; and unless they do eat the flesh of the Son of man, and drink his blood, they have no life abiding in them, they gravel presently, and are offended at it, (as the Jews were with Christ for speaking the same thing to them, John vi. 53, 60,) and fling away themselves, their souls and all, by quarrelling against the doctrine of the Son of God, as indeed they do, though they will not believe they do; and therefore he that is a preacher of the word had need not only tell them, but testify to them, again and again, that their sins, if they continue in them, will damn them, and damn them again. And tell them again, their living honestly according to the law, their paying every one their own, their living quietly with their neighbours, their giving to the poor, their notion of the gospel, and saying, they do believe in Christ, will do them no good at the general day of judgment. Ha, friends! how many of you are there at this very day, that have been told once and again of your lost undone condition, because you want the right, real, and saving work of God upon your souls! I say, hath not this been told you, yea, testified unto you from time to time, that your state is miserable, that yet you are never the better, but do still stand where you did; some in an open ungodly life, and some drowned in a self-conceited holiness of Christianity? 

Therefore, for God's sake, if you love your souls, consider, and beg of God, for Jesus Christ's sake, that he would work such a work of grace in your hearts, and give you such a faith in his Son Jesus Christ, that you may not only have rest here, as you think, not only think your state safe while you live here, as you may be safe indeed, not only here but also when you are gone, lest you do cry in the anguish and perplexity of your souls.

—John Bunyan

Spiritual Fear or Fear Spiritualiz'd

Be ye afraid of the sword: for wrath bringeth the punishments of the sword, that ye may know there is a judgment.

—Job 19:20

In that Job thus threatens his friends, and warns them, Be ye afraid of the sword; take heed, lest some sudden judgment fall upon you; observe;

We may use arguments from fear of judgments; both to disuade from sin, and to persuade to duty. 

Job was a preacher to his friends, and here he is upon a vehement dehortation to take them off from that persecuting spirit spoken of in the former verse; here we have his argument, or motive; the fear of the sword: you run upon the swords point, while you run this course. The Apostle Jude (v. 23. of his Epistle) gives direction, Of some have compassion, making a difference, other save with fear, that is, make them afraid, terrify, and threaten them, that they may be saved. Some spirits must be dealt with gently, others roughly: therefore (saith he) make a difference, but rather then let any perish, save them with fear, scare them to Heaven. Some must be led to heaven by the way of Hell; and be cast into the fire, that they may be delivered from it. Save them with fear, pulling them out of the fire. 'Tis a desirable fear which is a means to pull a soul out of the fire. We are saved by faith, as that receiveth and taketh hold of Christ; we are saved by fear as that takes hold of us and driveth us to Christ. By faith we see and apply our help in Christ, and by fear we are brought to see our need of his help. Christ (Luk. 12. 4,5.) useth the argument of the fear of hell to cure his friends of the fear of man, and to dissuade them from deserting him, and the truth of the Gospel. I say to you my friends, be not afraid of them that can kill the body, and after that there is no more that they can do. But I will forewarn you whom ye shall fear, fear him, which after he hath killed, hath power to cast into hell, yea, I say to you, fear him. See how he doubles upon that point of fear; fear him, yea I say to you fear him. We may parallel it with that expression of Paul to the Philippians; Rejoice in the Lord, and again I say rejoice. I eat not my word, but I aver it, and stand to it; as I bid you rejoice, so I again bid you rejoice. So saith Christ to his friends, fear. Some might object, Is this suitable counsel to a friend, to bid him be afraid, should they be kept in Heaven way for fear of Hell? Enemies have cause to fear, but should friends? Yea, saith Christ, I say again to you my friends, fear him; 'Tis good to bid a friend fear, when that fear tendeth to his good. Paul (Rom. 8. 13.) writing to Saints, and applying the doctrine of free grace to the believing Romans, yet tells them, If ye live after the flesh ye shall die, even die eternally: he threatens them with Hell, who were candidates of Heaven, and points them to death, who were passed from death to life, that he might keep them out of the ways of death.

Some say, this is base to be kept from evil by fear; they take scandal at those who preach fear, calling it legal preaching.

I answer; It is indeed most noble to obey out of love, To fear the Lord and his goodness, (Hosea 3. 5.) But yet it is good to fear the Lord, and his wrath. It is most excellent to say, we fear the Lord, because there is mercy with him, but it is our duty to fear the Lord, because there is justice and judgment with him. A good heart will improve the judgments of God as well as his mercies, and the wrath of God as well as his love: A good heart is bettered by all the dispensations of God, both in his word, and in his works; if God speak death, it is an advantage to his spiritual life; and he mends upon threatenings as well as upon promises. Every word of God is good, and hath a savour of life unto life in it, by the working of the Spirit. It is best and most Gospel-like, when we can say as the Apostle directs (2 Cor. 7. 1.) Having these promises, we cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of the Lord: but it is well, when we can say, having these threatenings we cleanse ourselves, and perfect holiness in the fear of the Lord. It is a choice frame to say, as the Author to the Hebrews calleth us (Heb. 12. 28.) Seeing we have a Kingdom that cannot be moved, let us have grace to serve him acceptably with reverence and godly fear. Yet it is our duty to say, and a mercy when we can say it, Seeing we live in a Kingdom or in a State that is moved and shaken with judgments and troubles, therefore let us have grace to serve him acceptably with reverence and godly fear. Fear either of trouble threatened, or of trouble felt, may be improved to purer actings in grace, and a more acceptable serving of God.

I shall only add three things to shew what this fear rightly improved will do upon the heart.

First, It doth not straiten, but enlarge the heart towards God. Thus the Prophet speaks of that holy fear which should follow, or be an effect of that glory of the Church, in the abundant access of the Gentiles to the Gospel (Isa. 60. 5.) Then thou shalt see and and flow together, and thy heart shall fear, and be enlarged. Fear and enlargement go together. Fear under a natural consideration shuts and straitens the heart. A man surprised with fear is less then he was in all his abilities, and seldom hath the use of any but of those, which discover his weakness. But spiritual fear or fear spiritualiz'd, maketh a man more than he was, and better than he was, he is enlarged to God, and only straitened towards evil.

Secondly, This fear of threatenings and judgments will not cause us to run from God, whose the word of threatening or the works of judgments are, but it brings and keeps us nearer to God. As holy fear is a bridle to restrain us from sin, so it is a bond to hold us to duty. (Jer. 32. 40.) I will put my fear in your hearts, and (what will this fear do? will it cause you to withdraw from me? No;) you shall never depart from me; the more you fear me, you shall keep the closer to me; None live so near God as they that fear him; As the fearing of God and the eschewing of evil are joined together in Scripture, so are our fearing God and strictest obedience to him.

Thirdly, It is such a fear as proceeds from high thoughts of God, not from hard thoughts of God. Some when they hear of judgment, or the sword of God, they have hard thoughts of God, he is severe (say they) wrathful, terrible, and therefore they tremble and are afraid of him. But the fear intended hath a better spring, it flows from pure reverential thoughts of God in his greatness and unparalel'd excellency. (Jerem. 10. 6, 7.) For as much as there is none like thee, O Lord, thou art great, and thy name is great in might. Who would not fear thee O King of Nations? for to thee doth it appertain (or it liketh thee) for as much as among all the wise men of the Nations, and in all their Kingdoms, there is none like unto thee. Here are high thoughts of God indeed, There is none like unto thee, thou art great, and thy Name is great, and among all the Nations there is none like thee: The wisest are not like thee in wisdom, the greatest are not like thee in greatness, the holiest are not like thee in holiness, therefore, Who would not fear thee? To be afraid of the judgments of God from high thoughts of his justice, righteousness, holiness, and purity, moving him to do such things, is not a slavish argument as some have said, but that which may work upon the most ingenious and gracious spirit; And not only so, but (which may be a third note from these words, Be afraid of the sword.

It is our duty to fear the judgments of God.
We should fear the judgments of God while threatened and only heard of; What though we see them not? What though we feel them not? What though we are not the persons intended in them, or to be smitten by them? yet the report of them as directed against others should make us tremble. When God threatened the old world with the flood, Noah was excepted, yet such was the temper of his spirit, that though he were the only favorite of God in all that age, yet his very hearing of that judgment (which he was assured not to feel) had this effect upon him (Heb. 11. 7.) By faith Noah being warned of God, of things not as yet, moved with fear, prepared an Ark to the saving of his house. He heard and was afraid of the Judgment, therefore he applied himself to those means which God had directed him to for the saving of himself and family. We read (Revel. 14. 7.( of a vision which John had: I saw an Angel fly in the midst of heaven, having the everlasting Gospel to preach to them that dwell on the earth, and to every Nation, and kindred, and tongue, and people, saying, fear God, and give glory to him. Why for the hour of his judgment is come. When God sends the everlasting Gospel to be preached, he calls it the hour of his judgment. The preaching of the Gospel is the hour of mercy to some, but it is the hour of wrath to others, even to all refusers and contemners. Upon this denunciation or threatening of judgment, which should overtake the sleighters, and neglecters of the Gospel, all are warned to fear God, and give glory to him.

Now, if we are to fear God for his judgments threatened, then we are to fear him more for his judgments inflicted (Revel. 15. 3, 4.) Who would not fear thee, O Lord, and glorify thy Name, &c. for thy judgments are manifest: In the old Law when judgments were executed, 'tis said, They shall hear, and fear, and do no more presumptuously, (Deut. 17. 13.) They shall hear what hath been already executed upon offenders, and fear to offend, Moses there sheweth what all ought to do, not what all did, upon the appearances of judgment, and the executions of divine wrath upon high Transgressors.

Fourthly, Observe how Job was dealt with by his friends when he thus bespake them, and warned them of the sword. Their words were as a sword to his bowels, they were very sour and bitter against him; yet foreseeing their danger, and what evils their ill usage of him might bring upon themselves, he forgets both their former unkindness, and his own present pains, and minds them of those evils which were like to overtake them, if they persisted in the same mind.

Hence note;
 A good man will warn others of danger, and labour to prevent their sorrow, though they have caused his.
While they are doing him hurt, he will be keeping them from hurt; while they trouble him, he discovers much tenderness towards them. He doth not rejoice, and say their day is coming, let it come, let it overtake them; No (saith he, as Job.) I see a black day coming, even the face of the sword, therefore be ye afraid of it, and labour to get out of the reach of it. The Prophet speaks much this sense to that hardened generation, who causlesly contrived and called for his death, (Jer. 26. 15.) I am in your hands, do as it seems good and meet, (I do not so much stand on it, what you do with me, it shall be well with me, but I warn you to look to yourselves, and to take heed of your own souls,) but know for certain, if you put me to death, you will surely bring innocent blood upon yourselves, and upon this City, and the inhabitants thereof: for of a truth, the Lord hath sent me to you to speak all these words in your ears. He doth not plead to be freed from their hands, but only lets them know their danger if they laid violent hands on him. He was not afraid of their sword, but he would have them afraid of the sword of God; Be ye afraid of the sword.

—Joseph Caryl