Works of John Bunyan Volume II Part 126

(3.) When the extravagancies of servants are not discountenanced and rebuked by their superiors, and the contrary taught them by word and life.

Those to be imputed to the servants themselves are: (1.) Their want of reverence to their superiors. (2.) Their backbiting and slandering of them. (3.) Their unfaithfulness in serving of them.

(4.) Their murmuring at their lawful commands, &c.

From all these domestic iniquities, let every one depart that religiously nameth the name of Christ. And before I leave this head, let me, to enforce my exhortation, urge upon you a few considerations to work with you yet further to depart from these house iniquities.

Consider 1. A man's house, and his carriage there, doth more bespeak the nature and temper of his mind, than all public profession.

If I were to judge of a man for my life, I would not judge of him by his open profession, but by his domestic behaviours. Open profession is like a man's best cloak, the which is worn by him when he walketh abroad, and with many is made but little use of at home. But now what a man is at home, that he is indeed. There is abroad, my behaviour to my friends, and customers, my outward honesty in dealing and avoiding gross sins. There is at home, my house, my closet, my heart; and my house, my closet, shew most what I am: though not to the world, yet to my family, and to angels. And a good report from those most near, and most capable of advantage to judge, is like to be truer than to have it only from that which is gotten by my observers abroad. The outside of the platter and cup may look well, when within they may be full of excess. (Matt. 23:25-28) The outward shew and profession may be tolerable, when within doors may be bad enough. I and my house 'will serve the Lord,' is the character of a G.o.dly man. (Josh.

24:15)

Consider 2. As the best judgment is made upon a man from his house, so that man is like to have the approbation of G.o.d for good, that is faithful in all his house. 'I know Abraham,' says G.o.d, 'that he will command his children, and his household after him, and they shall keep the way of the Lord.' (Gen. 18:15) To make religion and the power of G.o.dliness the chief of my designs at home, among those among whom G.o.d by a special hand has placed me, is that which is pleasing to G.o.d, and that obtaineth a good report of him. But to pa.s.s these, and to come to other things.

Consider 3. A master of a family, and mistress of the same, are those that are entrusted of G.o.d with those under their tuition and care, to be brought up for him, be they children or servants.

This is plain from the text last mentioned; wherefore here is a charge committed to thee of G.o.d. Look to it, and consider with thyself, whether thou hast done such duty and service for G.o.d in this matter, as, setting common frailties aside, thou canst with good conscience lift up thy face unto G.o.d; the which to be sure thou canst by no means do, if iniquity, to the utmost, be not banished out of thy house.

Consider 4. And will it not be a sad complaint that thy servant shall take up against thee, before the Judge at the last day, that he learnt the way to destruction in thy house, who art a professor.

Servants, though themselves be carnal, expect, when they come into the house of professors, that there they shall see religion in its spangling colours; but behold, when he enters thy door, he finds sin and wickedness there. There is pride instead of humility, and height and raillery[11] instead of meekness and holiness of mind. He looked for a house full of virtue, and behold nothing but spider-webs; fair and plausible abroad, but like the sow in the mire at home. Bless me, saith such a servant, are these the religious people! Are these the servants of G.o.d, where iniquity is made so much of, and is so highly entertained! And now is his heart filled with prejudice against all religion, or else he turns hypocrite like his master and his mistress, wearing, as they, a cloak of religion to cover all abroad, while all naked and shameful at home. But perhaps thy heart is so hard, and thy mind so united to the pleasing of thy vile affections, that thou wilt say, 'What care I for my servant? I took him to do my work, not to train him up in religion. Well, suppose the soul of thy servant be thus little worth in thine eyes; yet what wilt thou say for thy children, who behold all thy ways, and are as capable of drinking up the poison of thy footsteps, as the swine is of drinking up swill: I say, what wilt thou do for them? Children will learn to be naught of parents, of professing parents soonest of all. They will be tempted to think all that they do is right. I say, what wilt thou say to this? Or art thou like the ostrich whom G.o.d hath deprived of wisdom, and has hardened her heart against her young? (Job 39:13-17) Will it please thee when thou shalt see that thou hast brought forth children to the murderer? or when thou shalt hear them cry, I learnt to go on in the paths of sin by the carriages of professing parents.[12] (Heb. 9:13) If it was counted of old a sad thing for a man to bring forth children to the sword, as Ephraim did, what will it be for a man to bring up children for h.e.l.l and d.a.m.nation?

But,

Fifth, Let those that name the name of Christ depart from the iniquity of THEIR CLOSET. This may be called part of the iniquity of the house; but because it is not public, but as a retired part, therefore I put it here by itself. There are many closets sins that professors may be guilty of, and from which they have need to depart. As,

1. There is the pride of a library, that is, the study or closet, and I doubt this sin and iniquity to this day is with many great professors, and in my judgment it is thus manifested. (l.) When men secretly please themselves to think it is known what a stock of books they have, or when they take more pleasure in the number of, than the matter contained in, their books. (2.) When they buy books rather to make up a number than to learn to be good and G.o.dly men thereby. (3.) When, though they own their books to be good and G.o.dly, yet they will not conform thereto.

This is an iniquity now on foot in this land, and ought to be departed from. It is better to have no books, and depart from iniquity, than to have a thousand, and not to be bettered in my soul thereby.

2. There is an iniquity that attends the closet, which I may call by the name of vacancy. When men have a closet to talk of, not to pray in; a closet to look upon, not to bow before G.o.d in: a closet to lay up gold in, but not to mourn in for the sins of my life; a closet that could it speak, would say, My owner is seldom here upon his knees before the G.o.d of heaven; seldom here humbling himself for the iniquity of his heart, or to thank G.o.d for the mercies of his life.

3. Then also a man is guilty of closet-iniquity, when though he doth not utterly live in the neglect of duty, he formally, carnally, and without reverence, and G.o.dly fear, performs it. Also, when he asketh G.o.d for that which he cannot abide should be given him, or when he prayeth for that in his closet, that he cannot abide in his house, nor in his life.

4. Then also a man is guilty of closet-iniquity, when he desireth that the sound of the devotion he doth there, may be heard by them without in the house, the street, or of those that dwell by; for a closet is only for the man and G.o.d to do things in secretly.

(Matt. 6:6)

These things let the professor beware of, lest he add to his iniquity, sin, until he and it comes to be loathsome. The closet is by G.o.d appointed for men to wait upon him in, and to do it without hypocrisy; to wait there for his mind and his will, and also for grace to perform it. And how can a man that went last time out of his closet to be naught, have the face to come thither again? If I regard iniquity in my heart, the Lord will not hear my prayer; and if so, then he will not meet me in my closet; and if so, then I shall quickly be weary thereof, being left to myself, and the vanity of my mind.

It is a great thing to be a closet Christian, and to hold it; he must be a close Christian, that will be a closet Christian. When I say a closet Christian, I mean one that is so in the hidden part, and that also walks with G.o.d. Many there be that profess Christ who do oftener, in London[13] frequent the coffee-house than their closet; and that sooner in a morning run to make bargains than to pray unto G.o.d, and begin the day with him. But for thee, who professest the name of Christ, do thou depart from all these things; do thou make conscience of reading and practising; do thou follow after righteousness; do thou make conscience of beginning the day with G.o.d; for he that begins it not with him will hardly end it with him; he that runs from G.o.d in the morning will hardly find him at the close of the day; nor will he that begins with the world and the vanities thereof, in the first place, be very capable of walking with G.o.d all the day after. It is he that finds G.o.d in his closet that will carry the savour of him into his house, his shop, and his more open conversation. When Moses had been with G.o.d in the mount his face shone, he brought of that glory into the camp. (Exo. 34)

Sixth, I add again, let those that name the name of Christ depart from the iniquity THAT CLEAVETH TO OPINIONS. This is a sad age for that; let opinions in themselves be never so good, never so necessary, never so innocent, yet there are spirits in the world that will entail iniquity to them, and will make the vanity so inseparable with the opinion, that it is almost impossible with some to take in the opinion and leave out the iniquity, that by the craft and subtility of Satan is joined thereto. Nor is this a thing new, and of yesterday; it has been thus almost in all ages of the church of G.o.d, and that not only in things small and indifferent, but in things fundamental and most substantial. I need instance in none other for proof thereof, but the doctrine of faith and holiness. If faith be preached as that which is absolutely necessary to justification, then faith fantastical, and looseness and remissness in life, with some, are joined therewith.

If holiness of life be preached as necessary to salvation, then (they say that) faith is undervalued, and set below its place, and works as to justification, with G.o.d set up and made co-partners with Christ's merits in the remission of sins. Thus iniquity joineth itself with the great and most substantial truths of the gospel, and it is hard to receive any good opinion whatever, but iniquity will join itself thereto. (Eph. 5:12, 13) Wicked spirits do not only tempt men to transgress the moral law, but do present themselves in heavenly things, working there, and labouring in them, to wrest the judgment, and turn the understanding and conscience awry in those high and most important things. Wherefore, I say, we must be the more watchful and careful lest we be abused in our notions and best principles, by the iniquities that join themselves thereto.

It is strange to see at this day how, not withstanding all the threatenings of G.o.d, men are wedded to their own opinions, beyond what the law of grace and love will admit. Here is a Presbyter, here is an Independent, and a Baptist, so joined each man to his own opinion, that they cannot have that communion one with another, as by the testament of the Lord Jesus they are commanded and enjoined. What is the cause? Is the truth? No? G.o.d is the author of no confusion in the church of G.o.d. (1 Cor. 14:33) It is, then, because every man, makes too much of his own opinion, abounds too much in his own sense, and takes not care to separate his opinion from the iniquity that cleaveth thereto. That this confusion is in the church of Christ, I am of Paul, I of Apollos, I of Cephas, and I of Christ, is too manifest. But what unbecoming language is this for the children of the same father, members of the same body, and heirs of the same glory, to be accustomed to? Whether is it pride, or hypocrisy, or ignorance, or self, or the devil, or the jesuit, or all these jointly working with the church, that makes and maintains these names of distinction? This distinction and want of love, this contempt of one another, those base and undervaluing thoughts of brethren, will be better seen, to the shame and confusion of some, in the judgment.

In the meantime, I advise thee with whom I am at this time concerned, to take heed of this mixture, this sinful mixture of truth and iniquity together; and to help thee in this thing, keep thine eye much upon thine own base self, labour also to be sensible of the imperfections that cleave to thy best performances, be clothed with humility, and prefer thy brother before thyself; and know that Christianity lieth not in small matters, neither before G.o.d, nor understanding men. And it would be well if those that so stickle by their private and unscriptural notions, which only is iniquity cleaving to truth,--I say, it would be well if such were more sound in faith and morals, and if by their lives they gave better conviction to the world that the truth and grace of Christ is in them.

Sometimes so much iniquity is mixed with good opinions, that it prevails, not only to hurt men in this world, but to drown them in misery everlasting. It was good that the Jews did own and allow the ceremonies of the law, but since the iniquity that joined itself thereto did prevail with them to make those ceremonies copartners with Christ in those matters that pertained to Christ alone, therefore they perished in them. The Galatians also, with many of the Corinthians, had like to have been overthrown by these things.

Take heed, therefore, of that iniquity that seeketh to steal with the truth into thy heart, thy judgment, and understanding.

Nor doth one iniquity come without another; they are linked together, and come by companies, and therefore usually they that are superst.i.tious in one thing, are corrupted in several other.

The more a man stands upon his points[14] to justify himself and to condemn his holy brethren, the more danger he is in of being overcome of diverse evils. And it is the wisdom of G.o.d to let it be so, that flesh might not glory in his presence. 'His soul, which is lifted up,' (Hab. 2:4) to wit, with his good doings, with his order and methods in religion, 'his soul is not upright in him.' I have often said in my heart, What is the reason that some of the brethren should be so shy of holding communion with those every whit us good, if not better than themselves? Is it because they think themselves unworthy of their holy fellows.h.i.+p?

No, verily; it is because they exalt themselves, they are leavened with some iniquity that hath mixed itself with some good opinions that they hold, and therefore it is that they say to others, 'Stand by thyself, come not near to me, for I am holier than thou.'

(Isa. 65:5) But what is the sentence of G.o.d concerning those? Why, these are a smoke in my nose, a fire that burneth all the day.

Wherefore, as I said before, so I say now again, take heed of the iniquity that cleaveth to good opinions; the which thou wilt in nowise be able to shun unless thou be clothed with humility.[15]

But,

Seventh, Let them that name the name of Christ depart from HYPOCRISIES.

This exhortation is as the first, general; for hypocrisies are of that nature, that they spread themselves as the leprosy of the body, all over; not the faculties of the soul only, but all the duties of a man. So that here is a great iniquity to be parted from, an over-spreading iniquity. This sin will get into all thy profession, into every whit of it, and will make the whole of it a loathsome stink in the nostrils of G.o.d. Hypocrisy will be in the pulpit, in conference, in closets, in communion of saints, in faith, in love, in repentance, in zeal, in humility, in alms, in the prison, and in all duties. (Ezek. 8:12; Mal. 2:2; Matt.

6:2; 8:20, 21; 23:15; Luke 12:1, 2; 20:19, 20; 1 Cor. 13:3; 2 Cor. 6:6; Col. 2:23; 2 Tim. 1:5) So that here is, for the keeping of thy soul upright and sincere, more than ordinary diligence to be used. Hypocrisy is one of the most abominable of iniquities.

It is a sin that dares it with G.o.d. It is a sin that saith G.o.d is ignorant, or that he delighteth in iniquity. It is a sin that flattereth, that dissembleth, that offereth to hold G.o.d, as it were, fair in hand, about that which is neither purposed nor intended.

It is also a sin that puts a man upon studying and contriving to beguile and deceive his neighbour as to the bent and intent of the heart, and also as to the cause and end of actions. It is a sin that persuadeth a man to make a show of civility, morality, or Christian religion, as a cloak, a pretence, a guise to deceive withal. It will make a man preach for a place and praise, rather than to glorify G.o.d and save souls; it will put a man upon talking, that he may be commended; it will make a man, when he is at prayer in his closet, strive to be heard without doors; it will make a man ask for that he desireth not, and show zeal in duties, when his heart is as cold, as senseless, and as much without savour as a clod; it will make a man pray to be seen and heard of men, rather than to be heard of G.o.d; it will make a man strive to weep when he repenteth not, and to pretend much friends.h.i.+p when he doth not love; it will make a man pretend to experience and sanctification when he has none, and to faith and sincerity when he knows not what they are. There is opposed to this sin simplicity, innocency, and G.o.dly sincerity, without which three graces thou wilt be a hypocrite, let thy notions, thy knowledge, thy profession, and commendations from others, be what they will.

Helps against this sin there are many, some of which I shall now present thee with. (Psa. 16:2; 21:2; Luke 16:15). 1. Believe that G.o.d's eye is always upon thy heart, to observe all the ways, all the turnings and windings of it. 2. Believe that he observeth all thy ways and marks thy actions. 'The ways of man are before the eyes of the Lord, and he pondereth all his goings.' (Prov. 5:21) 3. Believe that there is a day of judgment a-coming, and that then all things shall be revealed and discovered as they are. 'For there is nothing covered that shall not be revealed; neither hid that shall not be known. Therefore whatsoever ye have spoken in darkness shall be heard in the light, and that which ye have spoken in the ear in closets shall be proclaimed upon the house-tops.'

(Luke 22:2,3) 4. Believe that a hypocrite, with the cunning and shrouds for his hypocrisy, can go unseen no further than the grave, nor can he longer flatter himself with thoughts of life. For 'the triumphing of the wicked is short, and the joy of the hypocrite but for a moment. Though his excellency mount up to the heavens, and his head reach unto the clouds; yet he shall perish for ever, like his own dung: they which have seen him shall say, Where is he? He shall fly away as a dream, and shall not be found; yea, he shall be chased away as a vision of the night.' (Job 20:5-8) 5.

Believe that G.o.d will not spare a hypocrite in the judgment, no, nor punish him neither with ordinary d.a.m.nation; but as they have here sinned in a way by themselves, so there they shall receive greater d.a.m.nation. (Luke 20:47)

Of all sins, the sin of hypocrisy bespeaks a man most in love with some l.u.s.t, because he dissembleth both with G.o.d and man to keep it.

For a conclusion upon this sevenfold answer to the question above propounded, let me advise those that are tender of the name of Christ, to have regard to these things.

Advice First, as well acquainted with the Word, and with the general rules of holiness; to wit, with the moral law; the want of this is a cause of much unholiness of conversation. These licentious and evil times wherein we live are full of iniquity; nor can we, though we never so much love G.o.d, do our duty, as we are enjoined, if we do not know it. The law is cast behind the back of many, when it should be carried in the hand and heart, that we might do it, to the end [that] the gospel which we profess might be glorified in the world. Let then the law be with thee to love it, and do it in the spirit of the gospel, that thou be not unfruitful in thy life. Let the law, I say, be with thee, not as it comes from Moses, but from Christ; for though thou art set free from the law as a covenant of life, yet thou still art under the law to Christ; and it is to be received by thee as out of his hand, to be a rule for thy conversation in the world. (1 Cor. 9:18) What then thou art about to do, do it or leave it undone, as thou shalt find it approved or forbidden by the law. And when ought shall come into thy mind to be done, and thou art at a stand, and at a loss about the lawfulness or unlawfulness thereof, then betake thyself to the law of thy G.o.d, which is in thy hand, and ask if this thing be good or to be avoided. If this were practised by professors, there would not be so much iniquity found in their beds, their houses, their shops, and their conversations, as there is.

Advice Second, As thou must be careful to find out the lawfulness or unlawfulness of a thing before thou puttest forth thy hand thereto, so thou must also consider again whether that which is lawful is expedient. A thing may be lawful in itself, and may yet be unlawful to thee; to wit, if there be an inconveniency, or an inexpediency attending the doing of it. 'All things are lawful unto me,' says the apostle, 'but all things are not expedient; all things are lawful for me, but all things edify not.' (1 Cor.

6:12; 10:23) This then thou must consider, and this also thou must practise.

But this is a hard lesson, and impossible to be done, except thou art addicted to self-denial; for this text, and so the practice of what is contained therein, has respect chiefly to another, to wit, to thy neighbour, and his advantage and edification; and it supposeth, yea, enjoineth thee, if thou wilt depart from iniquity, to forbear also some things that are lawful, and consequently profitable to thee, for the sake of, and of love to, thy neighbour.

But how little of this is found among men? Where is the man that will forbear some lawful things, for fear of hurting the weak thereby? Alas! how many are there that this day profess, that will not forbear palpable wickedness; no, though the salvation of their own souls are endangered thereby; and how then should these forbear things that are lawful, even of G.o.dly tenderness to the weakness of their neighbour?

Thus much have I thought good to speak in answer to this question, What iniquity should we depart from that religiously name the name of Christ? And now we will make some use of what hath been spoken.

USE FIRST. And the first shall be a use of examination. Art thou a professor? Dost thou religiously name the name of Christ? If so, I ask, dost thou, according to the exhortation here, 'Depart from iniqnity?' I say, examine thyself about this matter, and be thou faithful in this work, for the deceit in this will fall upon thine own pate. Deceive thyself thou mayest, but beguile G.o.d thou shalt not. 'Be not deceived, G.o.d is not mocked: for whatsoever a man soweth, that shall he also reap.' (Gal. 6:7) Wherefore let no man deceive himself, either in professing while he lives viciously, or in examining whether his profession of this name, and his life, and conversation, do answer one another. What departing from iniquity is, I have already showed in the former part of this book; wherefore I shall not here handle that point farther, only press upon thee the necessity of this exhortation, and the danger of the not doing of it faithfully. The necessity of it is urged,

First, From the deceitfulness of man's heart which will flatter him with promises of peace and life, both now and hereafter, though he live in iniquity while he professeth the name of Christ. For there are that say in their hearts, or that have their hearts say unto them, 'I shall have peace though I walk in the imagination of mine heart, to add drunkenness to thirst.' (Deut. 29:19) And what will become of them that so do, you may see by that which followeth in the text. The heart therefore is not to be trusted, for it will promise a man peace in the way of death and d.a.m.nation.

I doubt not but many are under this fearful judgment to this day.

What means else their quietness of mind, their peace and boasts of heaven and glory, though every step they take, as to life and conversation, is an apparent step to h.e.l.l and d.a.m.nation, 'The heart is deceitful.' (Jer. 17:9) and, 'He that trusteth in his own heart is a fool.' (Prov. 28:26) These sayings were not written without a cause. Let as many, therefore, as would examine themselves about this matter, have a jealous eye over their own heart, and take heed of being beguiled thereby; let them mix hearty prayer with this matter unto G.o.d, that he will help them to be faithful to themselves in this so great a matter; yea, let them compare their lives with the holy commandment, and judge by that rather than by the fleshly fondness that men naturally are apt to have for, and of, their own actions; for by the verdict of the Word thou must stand and fall, both now, at death, and in the day of judgment. Take heed, therefore, of thy heart, thy carnal heart, when thou goest into thy life, to make a search for iniquity.

Take the Word with thee, and by the Word do thou examine thyself.

(John 12:48)

Second, It is urged from the cunning of Satan. Wouldest thou examine thyself faithfully as to this thing, then take heed of the flatteries of the devil: can he help it, thou shalt never find out the iniquity of thy heels. He will labour to blind thy mind, to harden thy heart, to put such virtuous names upon thy foulest vices, that thou shalt never, unless thou stoppest thine ear to him, after a G.o.dly sort, truly examine and try thy ways, according as thou art commanded. (Lam. 3:40; 2 Cor. 13:5) Wherefore take heed of him, for he will be ready at thy side when thou goest about this work. Now for thy help in this matter, set G.o.d, the holy G.o.d, the all-seeing G.o.d, the sin--revenging G.o.d, before thine eyes; 'for our G.o.d is a consuming fire.' (Heb. 12:29) And believe that he hath pitched his eyes upon thy heart; also that 'he pondereth all thy goings,' and that thy judgment, as to thy faithfulness, or unfaithfulness, in this work, must proceed out of the mouth of G.o.d. (Prov. 5:21; 21:2) This will be thy help in this thing, that is, if thou usest it faithfully; also this will be thy hindrance, if thou shalt neglect it, and suffer thyself to be abused by the devil.

Third, It is urged from the dangerousness of the latter days.

Wouldst thou examine thyself, then make not the lives of others any rule to thee in this matter. It is prophesied long ago, by Christ and by Paul, concerning the latter times, 'that iniquity shall abound, and be very high among professors.' (Matt. 24:12; 2 Tim. 3:1-8) Therefore it will be a rare thing to find an exemplary life among professors. Wherefore cease from man, and learn of the Word, try thyself by the Word, receive conviction from the Word; and to take off thyself from taking of encouragement from others, set the judgment before thine eyes, and that account that G.o.d will demand of thee then; and know that it will be but a poor excuse of thee to say, Lord, such a one doth so, did so, would do so: and they professed, &c. Whether thou wilt hear me or not, I know not, yet this I know, 'If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.' (Prov.

9:12)

Let me then, to press this use further upon thee, show thee in a few particulars the danger of not doing of it, that is, of not departing from iniquity, since thou professest.

Danger 1. The iniquity that cleaveth to men that profess, if they cast it not away, but countenance it, will a11 prove nettles and briars to them; and I will a.s.sure thee, yea, thou knowest, that nettles and thorns will sting and scratch but ill-favouredly. 'I went,' saith Solomon, 'by the field of the slothful, and by the vineyard of the man void of understanding. And lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.' (Prov. 24:30, 31)

Suppose a man were, after work all day, to be turned into a bed of nettles at night: or after a man had been about such a business, should be rewarded with chastis.e.m.e.nts of briars and thorns: this would for work be but little help, relief, or comfort to him; why this is the reward of a wicked man, of a wicked professor from G.o.d; nettles and thorns are to cover over the face of his vineyard, his field, his profession, and that at the last of all; for this covering over the face of his vineyard, with nettles and thorns, is to show what fruit the slovenly, slothful, careless professor, will reap out; of his profession, when reaping time shall come.

Nor can he whose vineyard, whose profession is covered over with these nettles and thorns of iniquity, escape being afflicted with them in his conscience: for look as they cover the face of his vineyard through his sloth now, so will they cover the face of his conscience, in the day of judgment. For profession and conscience cannot be separated long; if a man then shall make profession without conscience of G.o.d's honour in his conversation, his profession and conscience will meet in the day of his visitation. Nor will he, whose condition this shall be, be able to ward off the guilt and sting of a slothful and bad conversation, from covering the face of his conscience, by retaining in his profession the name of Jesus Christ: for naming and professing of the name of Christ will, instead of salving such a conscience, put venom, sting, and keenness into those nettles and thorns, that then shall be spread over the face of such consciences. This will be worse than was that cold wet cloth that Hazael took and spread over the face of Benhadad, that he died. (2 Kings 8:15) This will sting worse, tear worse, torment worse, kill worse. Therefore look to it!