The Riches of Bunyan Part 29

LOVE.

Love is the very quintessence of all the graces of the gospel.

FEAR.

It seems to me as if this grace of fear was the darling grace, the grace that G.o.d sets his heart upon at the highest rate. As it were, he embraces and lays in his bosom the man that hath and grows strong in this grace of the fear of G.o.d.

This grace of fear is the softest and most tender of G.o.d's honor of all the graces. It is that tender, sensible, and trembling grace, that keepeth the soul upon its continual watch. To keep a good watch is, you know, a wonderful safety to a place that is in continual danger because of the enemy. Why, this is the grace that setteth the watch, and that keepeth the watchman awake.

A man cannot watch as he should, if he be dest.i.tute of fear: let him be confident, and he sleeps; he unadvisedly lets into the garrison those that should not come there.

This fear of the Lord is the pulse of the soul; and as some pulses heat stronger, some weaker, so is this grace of fear in the soul.

They that beat best are a sign of best life; but they that beat worst, show that life is present. As long as the pulse beats, we count not that the man is dead, though weak; and this fear, where it is, preserves to everlasting life. Pulses there are also that are intermitting; to wit, such as have their times of beating for a little, a little time to stop, and beat again: true, these are dangerous pulses, which, nevertheless, are a sign of life. This fear of G.o.d also is sometimes like this intermitting pulse; there are times when it forbears to work, and then it works again. David had an intermitting pulse; Peter had an intermitting pulse, as also many other of the saints of G.o.d. I call that an intermitting pulse, with reference to the fear we speak of, when there is some obstruction by the workings of corruption in the soul: I say, some obstruction from and hinderance of the continual motion of this fear of G.o.d; yet none of these--though they are various, and some of them signs of weakness--are signs of death, but life. "I will put my fear in their heart, and they shall not depart from me."

Where the fear of the Lord and sin are, it will be with the soul as it was with Israel when Amri and Tibni strove to reign among them both at once. One of them must be put to death, they cannot live together. Sin must down, for the fear of the Lord begetteth in the soul a hatred against it, an abhorrence of it; therefore sin must die, that is, as to the affections and l.u.s.ts of it.

"Thy heart shall fear and be enlarged"--enlarged towards G.o.d, enlarged to his ways, enlarged to his holy people, enlarged in love after the salvation of others. Indeed, when this fear of G.o.d is wanting, though the profession be never so famous, the heart is shut up and straitened, and nothing is done in that princely free spirit, which is called "the spirit of the fear of the Lord," but with grudging, legally, or with desire of vain glory. Psa. 51:12; Isa.

11:2.

If a king will keep a town secure to himself, let him be sure to man sufficiently the main fort thereof. If he have twenty thousand men well armed, if they lie scattered here and there, the town may be taken for all that; but if the main fort be well manned, then the town is more secure. What if a man had all the parts, yea, all the arts of men and angels, that will not keep the heart to G.o.d.

But when the heart, this princ.i.p.al fort, is possessed with the fear of G.o.d, then he is safe, not else.

O they are a sweet couple, to wit, a Christian conversation coupled with fear.

Your great, ranting, swaggering roysters, that are ignorant of the nature of this fear of G.o.d, count it a poor, sneaking, pitiful, cowardly spirit in men to fear and tremble before the Lord. But whoso looks back to jails and gibbets, to the sword and the burning stake, shall see in the martyrs THERE the most mighty and invincible spirit that has been in the world.

This grace of fear can make the man that in many other things is not capable of serving G.o.d, serve him better than those that have all else without it. Poor Christian man, thou hast scarce been able to do any thing for G.o.d all thy days, but only to fear the Lord. Thou art no preacher, and so canst not do him service that way: thou art no rich man, and so canst not do him service with outward substance: thou art no wise man, and so canst not do any thing that way; but here is thy mercy, thou fearest G.o.d. Though thou canst not preach, thou canst fear G.o.d. Though thou hast no bread to feed the belly, nor fleece to clothe the back of the poor, thou canst fear G.o.d. O how blessed is the man that feareth the Lord, because this duty of fearing of G.o.d is an act of the mind, and may be done by the man that is dest.i.tute of all things but that holy and blessed mind.

Blessed, therefore, is that man; for G.o.d hath not laid the comfort of his people in the doing of external duties, nor the salvation of their souls, but in believing, loving, and fearing G.o.d. Neither hath he laid these things in actions done in their health, nor in the due management of their most excellent parts, but in the receiving of Christ, and fear of G.o.d; the which, good Christian, thou mayest do, and do acceptably, even though thou shouldst lie bedrid all thy days; thou mayest also be sick and believe, be sick and love, be sick and fear G.o.d, and so be a blessed man.

And here the poor Christian hath something to answer them that reproach him for his ign.o.ble pedigree, and shortness of the glory of the wisdom of the world. True, may that man say, I was taken out of the dunghill, I was born in a base and low estate; but I fear G.o.d. I have no worldly greatness, nor excellency of natural parts, but I fear G.o.d.

When Obadiah met with Elijah, he gave him no worldly and fantastical compliment, nor did he glory in his promotion by Ahab the king of Israel, but gravely and after a gracious manner said, "I thy servant fear the Lord from my youth." Also, when the mariners inquired of Jonah, saying, "What is thine occupation, and whence comest thou; what is thy country, and of what people art thou?" this was the answer he gave them: "I am a Hebrew, and I fear the Lord, the G.o.d of heaven, which hath made the sea and the dry land." Jonah 1:8, 9.

Indeed this answer is the highest and most n.o.ble in the world, nor are there any, save a few, that in truth can thus express themselves, though other answers they have enough: most can say, I have wisdom, or might, or riches, or friends, or health, or the like; these are common, and are greatly boasted in by the most; but the man that feareth G.o.d can say, when they say to him, "What art thou?" "I thy servant do fear the Lord:" he is the man of many, he is to be honored of men, though this, to wit, that he feareth the Lord, is all that he hath in this world. He hath the thing, the honor, the life, and glory, that is lasting; his blessedness will abide when all men's but his is buried in the dust, in shame and contempt.

Dost thou fear G.o.d? The least DRACHM of that fear giveth the privilege to be blessed with the greatest saint: "He will bless them that fear the Lord, small and great." Psalm 115:13. Art thou in thine own thoughts, or in the thoughts of others, of these last small ones, small in grace, small in gifts, small in esteem upon this account? Yet if thou fearest G.o.d, if thou fearest G.o.d indeed, thou art certainly blessed with the best of saints. The least star stands as fixed as the brightest of them all, in heaven. "He shall bless them that fear him, small and great." He shall bless them, that is, with the same blessing of eternal life. For the difference in degrees of grace in saints doth not make the blessing, as to its nature, differ. It is the same heaven, the same life, the same glory, and the same eternity of felicity, that they are in the text promised to be blessed with. Christ at the day of judgment particularly mentioneth and owneth the least: "Inasmuch as ye did it not to one of the least." The least then was there, in his kingdom and in his glory, as well as the greatest of all.

Dost thou fear G.o.d? Why, the Holy Ghost hath on purpose indited for thee a whole psalm to sing concerning thyself. So that thou mayest even as thou art, in thy calling, bed, journey, or whenever, sing out thine own blessed and happy condition to thine own comfort, and the comfort of thy fellows. The psalm is called the 128th Psalm.

"Ye that fear the Lord, trust in the Lord; he is their help and their s.h.i.+eld." Psalm 115:11. Now what a privilege is this: an exhortation in general to sinners, as sinners, to trust in him, is a privilege great and glorious; but for a man to be singled out from his neighbors, for a man to be spoken to from heaven as it were by name, and to be told that G.o.d has given him a license, a special and peculiar grant to trust in him, this is abundantly more; and yet this is the grant that G.o.d has given that man that feareth the Lord.

"O fear the Lord, ye his saints, for there is no want to them that fear him. The young lions do lack, and suffer hunger; but they that seek the Lord"--that fear him--"shall want no good thing." Psalm 34:9, 10.

Not any thing that G.o.d sees good for them, shall those men want that fear the Lord. If health will do them good, if sickness will do them good, if riches will do them good, if poverty will do them good, if life will do them good, if death will do them good, then they shall not want them; neither shall any of these come nigh them, if they will not do them good.

Sinner, hast thou deferred to fear the Lord? Is thy heart still so stubborn as not to say yet, Let us fear the Lord? O, the Lord hath taken notice of this thy rebellion, and is preparing some dreadful judgments for thee. "Shall I not visit for these things, saith the Lord; shall not my soul be avenged of such a nation as this?"

Sinner, why shouldst thou pull vengeance down upon thee? why shouldst thou pull vengeance down from heaven upon thee? Look up; perhaps thou hast already been pulling this great while, to pull it down upon thee. Oh, pull no longer; why shouldst thou be thine own executioner? Fall down upon thy knees, man, and up with thy heart and thy hands to the G.o.d that dwells in the heavens; cry, yea, cry aloud, "Lord, unite my heart to fear thy name, and do not harden mine heart from thy fear." Thus holy men have cried before thee, and by crying have prevented judgment.

HUMILITY.

I take the pinnacles on the top of the temple to be types of those lofty, airy notions, with which some delight themselves, while they hover like birds above the solid and G.o.dly truths of Christ. Satan attempted to entertain Christ Jesus with this type and ant.i.type at once, when he set him on one of the pinnacles of the temple, and offered to thrust him upon a false confidence in G.o.d, by a false and unsound interpretation of a text. Matt. 4:5,6; Luke 4:9-11.

You have some men who cannot be content to wors.h.i.+p in the temple, but must be aloft; no place will serve them but pinnacles--pinnacles, that they may be speaking in and to the air, that they may be promoting their heady notions, instead of solid truth--not considering that now they are where the devil would have them be. They strut upon their points, their pinnacles; but let them look to it: there is difficult standing upon pinnacles; their neck, their soul, is in danger. We read, G.o.d is in his temple, not upon these pinnacles. Psalm 4; Hab. 2:20.

It is true, Christ was once upon one of these; but the devil set him there, with intent to dash him in pieces by a fall; and yet even then told him, if he would venture to tumble down, he should be kept from das.h.i.+ng his foot against a stone. To be there, therefore, was one of Christ's temptations; consequently one of Satan's stratagems: nor went he thither of his own accord, for he knew that there was danger; he loved not to clamber pinnacles.

This should teach Christians to be low and little in their own eyes, and to forbear to intrude into airy and vain speculations, and to take heed of being puffed up with a foul and empty mind.

ZEAL.

The loaves or s...o...b..ead in the temple were to have frankincense strewed upon them as they stood upon the golden table, which was a type of the sweet perfumes of the sanctification of the Holy Ghost.

They were to be set upon the pure table, new and hot, to show that G.o.d delights in the company of new and warm believers. "I remember thee, the kindness of thy youth; when Israel was a child, I loved him." Men at first conversion are like to a cake well baked, and new taken from the oven; they are warm, and cast forth a very fragrant scent, especially when, as warm, sweet increase is strewed upon them.

"When the s...o...b..ead was old and stale, it was to be taken away, and new and warm put in its place, to show that G.o.d has but little delight in the service of his own people, when their duties grow stale and mouldy. Therefore he removed his old, stale, mouldy church of the Jews from before him, and set in their room upon the golden table the warm church of the Gentiles."

Zeal without knowledge is like a mettled horse without eyes, or like a sword in a madman's hand; and there is no knowledge where there is not the word.

REPENTANCE.

Repentance carries with it a divine rhetoric, and persuades Christ to forgive a mult.i.tude of sins committed against him.

One difference between true and false repentance lieth in this: the man who truly repents crieth out against his heart; but the other, as Eve, against the serpent, or something else.

There are abundance of dry-eyed Christians in the world, and abundance of dry-eyed duties too--duties that never were wet with the tears of contrition and repentance.

Take heed that a sin in thy life goes not unrepented of, for that will make a flaw in thine evidence, a wound in thy conscience, and a breach in thy peace; and a hundred to one if at last it doth not drive all the grace in thee into so dark a corner of thy heart, that thou shalt not be able, for a time, by all the torches that are burning in the gospel, to find it out to thy own comfort and consolation.

As vices hang together, and have the links of a chain, dependence one upon another, even so the graces of the Spirit also are the fruits of one another, and have such dependence on each other that the one cannot be without the other.

No faith, no fear of G.o.d: devil's faith, devil's fear; saints'

faith, saints' fear.

XIX. PRAYER.

CHARACTERISTICS OF PRAYER.