Of Man’s Thoughts of Distrust Toward God

Taken and adapted from, “A Treatise of Man’s Imaginations”
Written by William Perkins, (1558–1602)

woman-in-regret

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A great evil thought concerning God is…

…the thought of distrust, thus framed in the mind; God does not regard me; God will not help me; God will not be merciful unto me: This thought made entrance unto the fall of our first parents: for first Eve looked upon the fruit, and saw that it was beautiful, and then entered into her heart a thought of distrust after this manner; It may be it is not true which  God has said to us concerning this fruit, and it may be God regards us not as we think he does, in that he denies us this fruit; hereupon her will and her affections were carried to the breaking of Gods commandment, and so she sinned by disobedience, and Adam also sinned.

When the people of Israel murmured in the wilderness Moses sinned a sin, for he was debarred entrance into the land of Canaan: Now what was Moses sin? For both he and Aaron prayed to the Lord, and checked the people saying, Hear oh ye rebels, And at Gods commandment did he not bring water out of the rock? Surely his sin was secret, even an inward unbelief and distrust in Gods promise, for when he smote the rock, he might think thus with himself, it may be that God will not now give water out of the rock; and this seems the more probable, because he went beyond his commission in smiting thrice upon the rock, when God bad him only to speak unto it. This evil thought takes hold of religious David also:  I said in mine hast I am cast out of thy sight, as though he should say, Heretofore I have found favor with God, but now in mine adversity I am utterly rejected: Again, I said in my fear, all men are liars: that is, when fear of death took hold of me, then I thought that Samuel lied unto me, when he said I should come to the kingdom over Israel. The children of Israel did often betray this thought of distrust, when they were pinched with hunger, and famine in the wilderness, they say, Can God provide a table for us in the wilderness? Can he give bread and flesh for his people? As if they should say, we think he cannot, nor will not: Yea the Apostle Peter was not free from this thought, for when Christ walking on the waters, commanded Peter to come unto him, he came out boldly, walked towards Jesus, but when He saw a mighty wind, he began to sink: whence came this? Surely from a thought of distrust which he had in his heart to this effect: It may be God will not support me in this my walking: and that this or some such thought was in his heart appears by Christ’s answer to him saying, Oh you of little faith, why didst you doubt?  By all which it is evident that this is a natural thought in the mind of man, which at some time troubles even the most righteous man.

Now touching this thought of distrust, two things are to be gleaned:

First, the time when it takes place in man’s mind; Second, the danger of it.

As for the time; this thought is not always in the mind of man, but only in the time of some danger, affliction, and temptation, and especially in the time of sickness, and in the pangs of death. Thus in his grievous affliction was righteous Job troubled with this thought of distrust: for then he complained, that God did hate him and gnash upon him with his teeth, and as his enemy, sharpened his eyes against him; Yea, that he made him as his target, and mark to shoot at. And David in a grievous trouble of mind, thus complained: Will the Lord absent himself forever? And will be show no more favor? Is his mercy clean gone forever? Does this promise fail for evermore? Has God forgotten to be merciful, whereby it appears, that in his affliction David was greatly troubled with this distrustful thought; and there is no man living, but when trouble affliction comes, he shall feel in himself these thoughts of distrust. Indeed while peace and ease continues, presumptuous thoughts possess the mind; but when the days of peace be gone, troublesome times approach, then presumptuous thoughts are replaced, and thoughts of distrust come into their mind, instead.

The danger of these thoughts of distrust is very great, as the fruits themselves declare: for from it arise;

First, all horrors, and terrors of conscience, all fears, and astonishments of the heart: For when the mind says (though falsely) God does not regard me, God will not save me, then the trembling heart is full of horror and dread.

Second, then comes desperation itself, whereby men confidently vouch that God has forsaken them, and cast them off, and that there is no hope of life, but present death, remaining for them: this thought troubles the mind of the wicked, and of the repentant person also: for desperation is nothing but the strength of this thought of distrust. Thirdly, this weakens the foundation of our salvation, which stands in the certainty of God’s promises, for this thought of distrust denies credit to God’s promises, and makes them uncertain: Among all other evil thoughts this does most directly hinder salvation, for it is flat against faith, as water is to fire: for true faith makes a man say with good conscience, Christ  died shed his blood for me, God the Father will be merciful unto me, and save me: But this distrustful thought causes a man to say the clean contrary, Christ died not for me: God will not save me: so that where this thought prevails, true faith is not, neither can take place.

Considering that the danger of this distrustful thought is so great, we must be admonished in the fear of God to use all good means, while the days of peace do last, that it take not place with us in the day of trouble and temptation: The means to repress it are the preaching of the word, and the Sacraments of Baptism and the Lords Supper.

For the first: the word of God preached is a special means ordained of God, for the true applying of Gods promises of mercy to our own souls; and therefore a most sovereign remedy against this thought of distrust; for when the promises of mercy in Christ, are offered unto Gods people in the preaching of the word by a lawful Minister, it is as much as if Christ himself in his own person should speak unto them, by virtue of Gods ordinance. If God from heaven should say to any man, mercy belongs to thee, he would believe: if God say to Cornelius, believe you, and my mercy belongs to thee, Cornelius will believe; if he say to Peter believe you, and my mercy belongs to thee, Peter will believe: if he say so to Mary Magdalen, she will believe. Low, here, when the Minister of God, out of God’s word, says to any man, believe you, and repent you, and God’s mercy belongs unto thee; it is as much as if the Lord should call him by name particularly, and say unto him, believe you, and repent, and my mercy belongs unto thee: yea it is all one as if God himself should say, I am thy Father and you are my child, if you will repent, and believe.

The second means which is also very effectual to cut off this thought of distrust, is Baptism. If any earthly prince give a pardon to any man, and put the man’s name in the pardon, and his own broad seal unto it, the man will never doubt of his pardon, but believe it. Behold, in Baptism God enters covenant with miserable wretched man, and herein makes promise of life unto him: yea he puts the man’s name in the covenant, sealing the same with his own seal: and therefore the party baptized, must believe against, this thought.

The third means, is the Lord’s Supper rightly administered and received: for therein the bread and wine given to the hand of every communicant by the Minister, are particular pledges tokens unto them of special mercy in Christ. These are the means which we must use with all good conscience in the days of peace, so that when troubles come, this thought of distrust may not prevail against us. 

AS IT PERTAINS TO GOD: What do we mean when we use the word, FEAR ???

Excerpts taken and adapted from, “A Treatise on the Fear of God.”
Written by John Bunyan

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Of this word “fear,” AS IT RESPECTETH 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 by, when he and Laban chided together on Mount Gilead, after that 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 you would have 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 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 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 God, a great and terrible, and with God is terrible majesty” (Dan 7:28, 10:17; Nehemiah 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 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 (Isaiah 8:13).

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

First. His presence is dreadful, and that not only his presence in common, but his special, yes, 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 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 God’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 God, and this is the gate of heaven’” (Genesis 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; yes, 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 how terrible even the presence of angels have been unto men, and that when they have brought them good tidings from heaven (Judges 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 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 God is not a dreadful and a fearful thing; 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?

And there are three things that in an eminent manner 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 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 you, and I will Answerer; or let me speak, and Answerer you me” (Job 13:21, 22). But why doth Job after this manner thus speak to God? Why! It was from a sense that he had of the dreadful majesty of God, even the great and dreadful God that keeps 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 God?

2. When God gives his presence to his people.

…that 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”; 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 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. “Woe 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 Savior, with whom also he had communion before (verses 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 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 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 as well as the greatness of God doth beget in the heart of his elect an awful reverence of his majesty. “Fear you not me? Says the Lord; will you 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 you? 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?” (Jeremiah 5:22). Also, when Job had God 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 sees 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 God, when in an eminent manner 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 therewith? God must appear like himself, speak to the soul like himself; nor can the sinner, when under these glorious discoveries of his Lord and Savior, keep out the beams of his majesty from the eyes of his understanding. “I will cleanse them,” says 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” (Jeremiah 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. [2]

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

Answer. 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” (Psalm 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 removes the guilt, but increases 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 whilst you, even you, 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 you may remember, and be confounded, and never open thy mouth anymore because of thy shame (thy filth), when I am pacified toward thee for all that you hast done, says the Lord God” (Ezekiel 16:63). But,

Second Answer. As the presence, so the name of God, is dreadful and fearful: wherefore his name doth rightly go under the same title, “That you may fear this glorious and fearful name, THE LORD THY GOD” (Deuteronomy 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” (Psalm 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” (Exodus 34:6,7).

Also his name, I am, YAHWEH, Jehovah, with several others, what is by them intended but his nature, as his power, wisdom, eternity, goodness, and omnipotency, etc., might be expressed and declared. The name of God is therefore the object of a Christian’s fear. David prayed to God that he would unite his heart to fear his name (Psalm 86:11). Indeed, the name of God is a fearful name, and should always be reverenced by his people: yea his “name is to be feared for ever 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” (Psalm 102:15). God tells us that his name is dreadful, and that he is pleased to see men be afraid before his name. Yes, one reason why he executes so many judgments upon men as he doth, 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, says the Lord of hosts” (Mal 1:14). The name of master is a name of fear—”And if I be a master, where is my fear? Says the Lord” (v 6). Yes, rightly to fear the Lord is a sign of a gracious heart. And again, “To you that fear my name,” says he, “shall the Sun of righteousness arise with healing in his wings” (Mal 4:2). Yes, 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 needs be the object of our fear, and we ought always to have a reverent awe of God upon our hearts at any time whenever we think of, or hear his name, but 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 speak 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 everyone that names 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 name of the Lord, and to take his name in vain; and “the Lord will not hold him guiltless that takes his name in vain.” Yes, God says that he will cut off the man that does it; so jealous is he of the honor due unto his name (Exodus 20:7; Lev 20:3). This therefore shows 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 (Jeremiah 14:14,15; Ezekiel 20:39; Exodus 20:7).[3] 

But,

Third Answer. 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 conceives, when he says, “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” (Psalm 5:7). And again, says 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?” (Exodus 15:11). To rejoice before him is a part of his worship; but David bids us “rejoice with trembling” (Psalm 2:11). Yes, the whole of our service to God, and every part thereof, ought to be done by us with reverence and godly fear. And therefore let us, as Paul says again, “Cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1; Hebrews 12).

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 as 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 that with a countenance like the 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; and therefore 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 (Exodus 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 thy fear, and to do nothing in his worship but what is well-pleasing to 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 Chronicles 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 by God himself cut off, and to others he has given the back, and will again be with them no more (1 Corinthians 11:27-32). [4]

This also rebukes three sorts of people.

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

2. This rebukes such as count it enough to present their body in the place where God is worshipped, not minding with what heart, or with what spirit they come thither. Some come into the worship of God to sleep there; some come thither to meet with their friends for a chat, 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! [5]

3. This also rebukes those that care 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).[6] Thus I conclude this first thing, namely, that God is called our dread and fear.

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Footnotes

1. This is a very remarkable illustration of godly fear. Jacob does not swear by the omnipresence or omniscience of God—nor by his omnipotence—nor by his love or mercy in his covenant—nor by the God of Abraham, but by the “fear of his father Isaac”—the sole object of his adoration. A most striking and solemn appeal to Jehovah, fixing upon our hearts that Divine proverb, “The fear of the Lord is the beginning of wisdom”—the source of all happiness, both in time and in eternity.—Editor

2. It is of solemn importance that we feel the vast difference between holy and unholy familiarity with God. Has he adopted us into his family? Can we, by a new birth, say “Our Father?” Still he is in heaven, we on earth. He is infinite in purity; Holy, Holy, Holy is his name. We are defiled, and can only approach his presence in the righteousness of the Savior and Mediator. Then, O my soul, if it is thy bliss to draw near to the throne of grace with holy boldness, let it be with reverence and godly fear.—Editor

3. It is an awful thing to appeal to God for the truth of a lie! All appeals to God, not required by law, are worse than useless; they are wicked, and cast a doubt on the veracity of those who make them.—Editor

4. “To give the back”; to forsake, to depart, to treat with contempt. See Imperial Dictionary, vol. I. p. 145.—Editor

5. The genuine disciple “who thinks no evil” will say, Can this be so now? Yes, reader, it is. Some go to God’s house to worship their ease and forgetfulness in sleep; some for worldly purposes; some to admire the beauty of the frail body; but many to worship God in spirit and in truth. Reader, inquire to which of these classes you belong.—Editor

6. They worshipped God, not according to his appointment, but their own inventions—the direction of their false prophets, or their idolatrous kings, or the usages of the nations round about them. The tradition of the elders was of more value and validity with them than God’s laws by Moses. This our Savior applies to the Jews in his time, who were formal in their devotions, and wedded to their own inventions; and pronounces concerning them that in vain do they worship God. How many still in worship regard the inventions of man, and traditions of the church, more than the commands of God.—Editor