Works of John Bunyan Volume I Part 137

Seventh. Wouldest thou grow in this grace of fear? then keep always close to thy conscience the authority of the Word; fear the commandment as the commandment of a G.o.d both mighty and glorious, and as the commandment of a father, both loving and pitiful; let this commandment, I say, be always with thine eye, with thine ear, and with thine heart; for then thou wilt be taught, not only to fear, but to abound in the fear of the Lord. Every grace is nourished by the Word, and without it there is no thrift in the soul (Prov 13:13, 4:20-22; Deut 6:1,2).

Eighth. Wouldest thou grow in this grace of fear? then be much in the faith of the promise, of the promise that maketh over to thy soul an interest in G.o.d by Christ, and of all good things. The promise naturally tendeth to increase in us the fear of the Lord, because this fear, it grows by goodness and mercy; they shall fear the Lord, and his goodness; now this goodness and mercy of G.o.d, it is wrapt up in, and made over to us by promise; for G.o.d gave it to Abraham by promise. Therefore the faith and hope of the promise causeth this fear to grow in the soul--"Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of G.o.d"

(2 Cor 7:1). "Perfecting holiness in the fear of G.o.d"; therefore that fear by the promise must needs grow mighty, for by, with, and in it, you see holiness is perfected.

Ninth. Wouldest thou grow in this grace of fear? then remember the judgments of G.o.d that have, or shall certainly overtake, those professors, that have either been downright hypocrites, or else unwatchful Christians. For both these sorts partake of the judgments of G.o.d; the one, to wit, the true Christian, for his unwatchfulness, for his correction; the other, to wit, the hypocrite, for his hypocrisy, to his destruction. This is a way to make thee stand in awe, and to make thee tremble, and grow in the grace of fear before thy G.o.d.

Judgments! you may say, what judgments? Answ. Time will fail me here to tell thee of the judgments that sometimes overtake G.o.d's people, and that always certainly overtake the hypocrite for his transgressions. For those that attend G.o.d's people, I would have thee look back to the place in this book where they are particularly touched upon. And for those that attend the hypocrite, in general they are these. 1. Blindness of heart in this world. 2. The death of their hope at the day of their death. 3. And the d.a.m.nation of their souls at the day of judgment (Matt 23:15-19; Job 8:13, 11:20, 18:14, 20:4-7, Matt 23:33, 24:51; Luke 20:47). The G.o.dly consideration of these things tend to make men grow in the fear of G.o.d.

Tenth. Wouldest thou grow in this grace of fear? then study the excellencies of the grace of fear, and what profit it yieldeth to them that have it, and labour to get thy heart into the love, both of the exercise of the grace itself, and also of the fruit it yieldeth; for a man hardly grows in the increase of any grace, until his heart is united to it, and until it is made lovely in his eyes (Psa 119:119,120). Now the excellencies of this grace of fear have also been discoursed of in this book before, where by reading thou shalt find the fruit it bears, and the promises that are annexed to it, which, because they are many, I refer thee also thither for thy instruction.

Eleventh. Wouldest thou grow in this grace of fear? then remember what a world of privileges do belong to them that fear the Lord, as also I have hinted; namely, that such shall not be hurt, shall want no good thing, shall be guarded by angels, and have a special license, though in never so dreadful a plight, to trust in the name of the Lord, and stay upon their G.o.d.

Twelfth. Wouldest thou grow in this grace of fear? then be much in prayer to G.o.d for abundance of the increase thereof. To fear G.o.d is that which is according to his will, and if we ask anything according to his will, he heareth us. Pray therefore that G.o.d will unite thy heart to fear his name; this is the way to grow in the grace of fear.

Lastly, Wouldest thou grow in this grace of fear? then devote thyself to it (Psa 119:38). Devote myself to it, you will say, how is that? I answer, why, give thyself to it, addict thyself to it.

Solace thyself in the contemplation of G.o.d, and of a reverence of his name, and word, and wors.h.i.+p. Then wilt thou fear, and grow in this grace of fear.

What things they are that have a tendency in them to hinder the growth of the fear of G.o.d in our hearts.

And that I may yet be helpful to thee, reader, I shall now give thee caution of those things that will, if way be given to them, hinder thy growth in this fear of G.o.d, the which, because they are very hurtful to the people of G.o.d, I would have thee be warned by them. And they are these which follow:

First. If thou wouldest grow in this grace of fear, take heed of A HARD HEART, for that will hinder thy growth in this grace. "Why hast thou hardened our heart from thy fear?" was a bitter complaint of the church heretofore; for it is not only the judgment that in itself is dreadful and sore to G.o.d's people, but that which greatly hindereth the growth of this grace in the soul (Isa 63:17). A hard heart is but barren ground for any grace to grow in, especially for the grace of fear: there is but little of this fear where the heart is indeed hard; neither will there ever be much therein.

Now if thou wouldest be kept from a hard heart, 1. Take heed of the beginnings of sin. Take heed, I say, of that, though it should be never so small; "A little leaven leaveneth the whole lump." There is more in a little sin to harden, than in a great deal of grace to soften. David's look upon Bathsheba was, one would think, but a small matter; yet that beginning of sin contracted such hardness of heart in him, that it carried him almost beyond all fear of G.o.d. It did carry him to commit lewdness with her, murder upon the body of Uriah, and to abundance of wicked dissimulation; which are things, I say, that have direct tendency to quench and destroy all fear of G.o.d in the soul.

2. If thou hast sinned, lie not down without repentance; for the want of repentance, after one has sinned, makes the heart yet harder and harder. Indeed a hard heart is impenitent, and impenitence also makes the heart harder and harder. So that if impenitence be added to hardness of heart, or to the beginning of sin which makes it so, it will quickly be with that soul, as is said of the house of Israel, it will have a wh.o.r.e's forehead, it will hardly be brought to shame (Jer 3:3).

3. If thou wouldest be rid of a hard heart, that great enemy to the growth of the grace of fear, be much with Christ upon the cross in thy meditations; for that is an excellent remedy against hardness of heart: a right sight of him, as he hanged there for thy sins, will dissolve thy heart into tears, and make it soft and tender.

"They shall look upon me whom they have pierced,--and mourn" (Zech 12:10). Now a soft, a tender, and a broken heart, is a fit place for the grace of fear to thrive in. But,

Second. If thou wouldest have the grace of fear to grow in thy soul, take heed also of A PRAYERLESS HEART, for that is not a place for this grace of fear to grow in. Hence he that restraineth prayer is said to cast off fear. "Thou castest off fear," said one of his friends to Job. But how must he do that? Why the next words show, "Thou restrainest prayer before G.o.d" (Job 15:4). Seest thou a professor that prayeth not? that man thrusteth the fear of G.o.d away from him. Seest thou a man that prays but little, that man feareth G.o.d but little; for it is the praying soul, the man that is mighty in praying, that has a heart for the fear of G.o.d to grow in. Take heed, therefore, of a prayerless heart, if you would grow in this grace of the fear of G.o.d. Prayer is as the pitcher that fetcheth water from the brook, therewith to water the herbs; break the pitcher, and it will fetch no water, and for want of water the garden withers.

Third. Wouldest thou grow in this grace of fear? then take heed of A LIGHT AND WANTON HEART, for neither is such a heart good ground for the fear of G.o.d to grow in. Wherefore it is said of Israel, "She feared not, but went and played the harlot also." She was given to wantonness, and to be light and vain, and so her fear of G.o.d decayed (Jer 3:8). Had Joseph been as wanton as his mistress, he had been as void of the fear of G.o.d as she; but he was of a sober, tender, G.o.dly, considerate spirit, therefore he grew in the fear of G.o.d.

Fourth. Wouldest thou grow in this grace of fear? then take heed of A COVETOUS HEART, for neither is that which is such an one good ground for this grace of fear to grow in. Therefore this covetousness and the fear of G.o.d are as enemies, set the one in opposition to the other: one that feareth G.o.d and hateth covetousness (Exo 18:21).

And the reason why covetousness is such an obstruction to the growth of this grace of fear, is because covetousness casteth those things out of the heart which alone can nourish this fear. It casteth out the Word and love of G.o.d, without which no grace can grow in the soul; how then should the fear of G.o.d grow in a covetous heart?

(Eze 33:30-32; 1 John 2:15).

Fifth. Wouldest thou grow in this grace of fear? then take heed of AN UNBELIEVING HEART, for an unbelieving heart is not good ground for this grace of fear to grow in. An unbelieving heart is called "an evil heart," because from it flows all the wickedness that is committed in the world (Heb 3:12). Now it is faith, or a believing heart, that nourisheth this fear of G.o.d, and not the other; and the reason is, for that faith brings G.o.d, heaven, and h.e.l.l, to the soul, and maketh it duly consider of them all (Heb 11:7). This is therefore the means of fear, and that which will make it grow in the soul; but unbelief is a bane thereto.

Sixth. Wouldest thou grow in this grace of fear? then take heed of A FORGETFUL HEART. Such a heart is not a heart where the grace of fear will flourish, "when I remember, I am afraid," &c. Therefore take heed of forgetfulness; do not forget but remember G.o.d, and his kindness, patience, and mercy, to those that yet neither have grace, nor special favour from him, and that will beget and nourish his fear in thy heart, but forgetfulness of this, or of any other of his judgments, is a great wound and weakening to this fear (Job 21:6). When a man well remembers that G.o.d's judgments are so great a deep and mystery, as indeed they are, that remembrance puts a man upon such considerations of G.o.d and of his judgments as to make him fear--"Therefore," said Job, "I am afraid of him." See the place, Job 23:15. "Therefore am I troubled at his presence; when I consider, I am afraid of him"--when I remember and consider of the wonderful depths of his judgments towards man.

Seventh. Wouldest thou grow in this grace of fear? then take heed of A MURMURING AND REPINING HEART, for that is not a heart for this grace of fear to grow in. As for instance, when men murmur and repine at G.o.d's hand, at his dispensations, and at the judgments that overtake them, in their persons, estates, families, or relations, that their murmuring tendeth to destroy fear; for a murmuring spirit is such an one as seems to correct G.o.d, and to find fault with his dispensations, and where there is that, the heart is far from fear. A murmuring spirit either comes from that wisdom that pretends to understand that there is a failure in the nature and execution of things, or from an envy and spite at the execution of them. Now if murmurings arise from this pretended wisdom of the flesh, then instead of fearing of G.o.d, his actions are judged to be either rigid or ridiculous, which yet are done in judgment, truth, and righteousness. So that a murmuring heart cannot be a good one for the fear of G.o.d to grow in. Alas! the heart where that grows must be a soft one; as you have it in Job 23:15, 16; and a heart that will stoop and be silent at the most abstruse of all his judgments--"I was dumb, because THOU didst it." The heart in which this fear of G.o.d doth flourish is such, that it bows and is mute, if it can but espy the hand, wisdom, justice, or holiness of G.o.d in this or the other of his dispensations, and so stirs up the soul to fear before him. But if this murmuring ariseth from envy and spite, that looketh so like to the spirit of the devil, that nothing need be said to give conviction of the horrible wickedness of it.

Eighth. Wouldest thou grow in this grace of fear? then take heed of A HIGH AND CAPTIOUS SPIRIT, for that is not good ground for the fear of G.o.d to grow in. A meek and quiet spirit is the best, and there the fear of G.o.d will flourish most; therefore Peter puts meekness and fear together, as being most suited in their nature and natural tendency one to another (1 Peter 3:15). Meekness of spirit is like that heart that hath depth of earth in it in which things may take root and grow; but a high and captious spirit is like to the stony ground, where there is not depth of earth, and consequently, where this grace of fear cannot grow; therefore take heed of this kind of spirit, if thou wouldest that the fear of G.o.d should grow in thy soul.

Ninth. Wouldest thou grow in this grace of fear? then take heed of AN ENVIOUS HEART, for that is not a good heart for the fear of G.o.d to grow in. "Let not thine heart envy sinners; but be thou in the fear of the Lord all the day long" (Prov 23:17). To envy any is a sign of a bad spirit, and that man takes upon him, as I have already hinted, to be a controller and a judge, yea, and a malicious executioner too, and that of that fury that ariseth from his own l.u.s.ts and revengeful spirit, upon (perhaps) the man that is more righteous than himself. But suppose he is a sinner that is the object of thine envy, why, the text sets that envy in direct opposition to the fear of G.o.d; "Envy not sinners, but be thou in the fear of G.o.d." These two, therefore, to wit, envy to sinners and fearing of G.o.d, are opposites. Thou canst not fear G.o.d, and envy sinners too.

And the reason is, because he that envieth a sinner, hath forgotten himself, that he is as bad; and how can he then fear G.o.d? He that envies sinners rejects his duty of blessing of them that curse, and praying for them that despitefully use us; and how can he that hath rejected this, fear G.o.d? He that envieth sinners, therefore, cannot be of a good spirit, nor can the fear of G.o.d grow in his heart.

Tenth. Lastly, Wouldest thou grow in this grace of fear? then take heed of HARDENING THY HEART at any time against convictions to particular duties, as to prayer, alms, self-denial, or the like.

Take heed also of hardening thy heart, when thou art under any judgment of G.o.d, as sickness, losses, crosses, or the like. I bid you before to beware of a hard heart, but now I bid you beware of hardening your soft ones. For to harden the heart is to make it worse than it is; harder, more desperate, and bold against G.o.d, than at the present it is. Now, I say, if thou wouldest grow in this grace of fear, take heed of hardening thy heart, and especially of hardening of it against convictions to good; for those convictions are sent of G.o.d like seasonable showers of rain, to keep the tillage of thy heart in good order, that the grace of fear may grow therein; but this stifling of convictions makes the heart as hard as a piece of the nether millstone. Therefore happy is he that receiveth conviction, for so he doth keep in the fear of G.o.d, and that fear thereby nourished in his soul; but cursed is he that doth otherwise--"Happy is the man that feareth alway; but he that hardeneth his heart shall fall into mischief" (Prov 28:14).

USE THIRD, of encouragement.

USE THIRD. I come now to A USE OF ENCOURAGEMENT to those that are blessed with this grace of fear. The last text that was mentioned saith, "Happy is the man that feareth alway," and so doth many more. Happy already, because blessed with this grace; and happy for time to come, because this grace shall abide, and continue till the soul that hath it is brought unto the mansion-house of glory.

"I will put my fear in their hearts, that they shall not depart from me." Therefore, as here it saith, Happy is he, so it saith also, It shall go well with him, that is, in time to come. "It shall be well with them that fear G.o.d" (Eccl 8:12).

First. Had G.o.d given thee all the world, yet cursed hadst thou been, if he had not given thee the fear of the Lord; for the fas.h.i.+on of this world is a fading thing, but he that feareth the Lord shall abide for ever and ever. This therefore is the first thing that I would propound for thy encouragement, thou man that fears the Lord.

This grace will dwell in thy heart, for it is a new covenant grace, and will abide with thee for ever. It is sent to thee from G.o.d, not only to join thy heart unto him, but to keep thee from final apostasy--"I will put my fear in their hearts, that they shall not depart from me" (Jer 32:40). That thou mayest never forsake G.o.d, is his design, and therefore, to keep thee from that wicked thing, he hath put his fear in thy heart. Many are the temptations, difficulties, snares, traps, trials, and troubles that the people of G.o.d pa.s.s through in the world, but how shall they be kept, how shall they be delivered, and escape? Why, the answer is, The fear of G.o.d will keep them--"He that feareth G.o.d shall come forth of them all."

Is it not therefore a wonderful mercy to be blessed with this grace of fear, that thou by it mayest be kept from final, which is d.a.m.nable apostasy? Bless G.o.d, therefore, thou blessed man, that hast this grace of fear in thy soul. There are five things in this grace of fear that have a direct tendency in them to keep thee from final apostasy.

1. It is seated in the heart, and the heart is, as I may call it, the main fort in the mystical world, man. It is not placed in the head, as knowledge is; nor in the mouth, as utterance is, but in the heart, the seat of all, "I will put my fear in their hearts."

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, yet 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, but not else.

2. As the heart in general, so the will in special. That chief and great faculty of the soul is the principle that is acted by this fear. The will, which way that goes, all goes; if it be to heaven or h.e.l.l. Now the will, I say, is that main faculty that is governed by this fear that doth possess the soul, therefore all is like to go well with it. This Samuel insinuateth, where he saith, "If ye will fear the Lord." Fearing of G.o.d is a voluntary act of the will, and that being so, the soul is kept from rebellion against the commandment, because by the will where this fear of G.o.d is placed, and which it governeth, is led all the rest of the powers of the soul (1 Sam 12:14). In this will, then, is this fear of G.o.d placed, that this grace may the better be able to govern the soul, and so by consequence the whole man; for as I said before, look what way the will goes, look what the will does, thither goes, and that does, the whole man (Psa 110:3). Man, when his will is alienate from G.o.d, is reckoned rebellious throughout, and that not without ground, for the will is the princ.i.p.al faculty of the soul as to obedience, and therefore things done without the will are as if they were not done at all. The spirit is willing; if ye be willing; "she hath done what she could," and the like; by these and such-like sayings the goodness of the heart and action is judged, as to the subjective part thereof. Now this fear that we have been speaking of, is placed in the soul, and so consequently in the will, that the man may thereby the better be kept from final and d.a.m.nable apostasy.

3. This fear, as I may say, even above every other grace, is G.o.d's well-wisher; and hence it is called, as I also have showed you, his fear. As he also says in the text mentioned above, "I will put my fear in their hearts." These words, his and my, they are intimate and familiar expressions, bespeaking not only great favour to man, but a very great trust put in him. As who should say, this fear is my special friend, it will subject and bow the soul, and the several faculties thereof, to my pleasure; it is my great favourite, and subdueth sinners to my pleasure. You shall rarely find faith or repentance, or parts, go under such familiar characters as this blessed fear of the Lord doth. Of all the counsellors and mighties that David had, Hushai only was called the king's friend (2 Sam 15:37, 16:16). So of all the graces of the Spirit this of the fear of G.o.d goes mostly, if not always, by the t.i.tle of MY fear, G.o.d's fear, HIS fear, &c. I told you before, if the king will keep a town, the main fort therein must be sufficiently manned: and now I will add, that if he have not to govern those men some trusty and special friend, such as Hushai was to David, he may find it lost when it should stand him in greatest stead. If a soul should be possessed with all things possible, yet if this fear of G.o.d be wanting, all other things will give place in time of rebellion, and the soul shall be found in, and under the conduct of h.e.l.l, when it should stand up for G.o.d and his truth in the world. This fear of G.o.d, it is G.o.d's special friend, and therefore it has given unto it the chief seat of the heart, the will, that the whole man may now be, and also be kept hereafter, in the subjection and obedience of the gospel. For,

4. This grace of fear is the softest and most tender of G.o.d's honour of any other grace. 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 watchmen awake (Can 3:7,8).

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. Israel's fault when they came to Canaan was, that they made a covenant with the inhabitants of the land, to wit, the Gibeonites, without asking counsel of G.o.d. But would they have done so, think you, if at the same time the fear of G.o.d had had its full play in the soul, in the army? no, they at that time forgot to fear. The grace of fear had not at that time its full stroke and sway among them.

5. This grace of fear is that which, as I may so say, first affects the hearts of saints with judgments, after we have sinned, and so is as a beginning grace to bring again that to rights that by sin is put out of frame. O it is a precious grace of G.o.d! I know what I say in this matter, and also where I had been long ago, through the power of my l.u.s.ts, and the wiles of the devil, had it not been for the fear of G.o.d.

Second. But secondly, another encouragement for those that are blessed with this blessed grace of fear is this,--this fear fails not to do this work for the soul, if there in truth, be it never so small in measure. A little of this leaven "leaveneth the whole lump." True, a little will not do, or help the soul to do those worthy exploits in the heart or life as well as a bigger measure thereof; nor, indeed, can a little of any grace do that which a bigger measure will; but a little will preserve the soul from final apostasy, and deliver it into the arms of the Son of G.o.d at the final judgment. Wherefore, when he saith, "I will put my fear in their hearts," he says not, I will put so much of it there, such a quant.i.ty, or such a degree; but, "I will put my fear there." I speak not this in the least to tempt the G.o.dly man to be content with the least degree of the fear of G.o.d in his heart. True, men should be glad that G.o.d hath put even the least degree of this grace into their souls, but they should not be content therewith; they should earnestly covet more, pray for more, and use all lawful, that is, all the means of G.o.d's appointing, that they may get more.

There are, as I have said already, several degrees of this grace of fear, and our wisdom is to grow in it, as in all the other graces of the Spirit. The reasons why, I have showed you, and also the way to grow therein; but the least measure thereof will do as I said, that is, keep the soul from final apostasy. There are, as I have showed you, those that greatly fear the Lord, that fear exceedingly, and that fear him above many of their brethren; but the small in this grace are saved as well as those that are great therein: "He will bless" or save "them that fear him, both small and great."

This fear of the Lord is the pulse of the soul; and as some pulses beat 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 [barely] 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 for a little, a little time to stop, and beat again; true, these are dangerous pulses, but yet too 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 corruptions in the soul; I say, some obstruction from, and hindrance 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 hearts, that they shall not depart from me."

Quest. But you may say, How shall I know that I fear G.o.d?

Answ. If I should say that desires, true sincere desires to fear him, is fear itself. I should not say amiss (Neh 1:11). For although a desire to be, or do so and so, makes not a man to be in temporal or natural things what he desires to be--for a sick, or poor, or imprisoned man may desire to be well, to be rich, or to be at liberty, and yet be as they are, sick, poor, or in prison--yet in spirituals, a man's desire to be good, to believe, to love, to hope, and fear G.o.d, doth flow from the nature of grace itself.

I said before, that in temporals a man could not properly be said to be what he was not; yet a man, even in naturals or temporals, shows his love to that thing that he desires, whether it be health, riches, or liberty; and in spirituals, desires of, from love to this or that grace of G.o.d, sincere desires of it flow from the root of the grace itself--"Thy servants who desire to fear thy name."

Nehemiah bore himself before G.o.d upon this, "that he desired to fear his name." And hence again it is said concerning desires, true desires, "The desire of man is his kindness" (Prov 19:22). For a man shows his heart, his love, his affections, and his delights, in his desires; and since the grace of the fear of G.o.d is a grace so pleasant in the sight of G.o.d, and of so sanctifying a nature in the soul where it is, a true sincere desire to be blessed with that grace must needs flow from some being of this grace in the soul already.

True desires are lower than higher acts of grace, but G.o.d will not overlook desires--"But now they desire a better country, that is, an heavenly; wherefore G.o.d is not ashamed to be called their G.o.d; for he hath prepared for them a city." Mark, they desire a country, and they shall have a city. At this low place, to wit, sincere desires, G.o.d will meet the soul and will tell him that he hath accepted of his desires, that his desires are his kindness, and flow from grace itself: "He will fulfil the desire of them that fear him." Therefore desires are not rejected of G.o.d; but they would, if they did not flow from a principle of grace already in the soul; therefore desires, sincere desires to fear G.o.d, flow from grace already in the soul. Therefore, since thou fearest G.o.d, and it is evident by thy desires that thou dost so do, thou art happy now in this thy fear, and shalt be happy for ever hereafter in the enjoyment of that which G.o.d in another world hath laid up for them that fear him.

Third. Another encouragement for those that have this grace of fear is this; this grace can make that man, that in many other things is not capable of serving of G.o.d, serve him better than those that have all without it. Poor Christian man, thou hast scarce been able to do anything 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 anything 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 shouldest lie bed-rid 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 had 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 he is the man that feareth G.o.d, and he that can say, when they say to him, What art thou? "I thy servant fear the Lord," he is the man of many, he is to be honoured of men: though this, to wit, that he feareth the Lord, is all that he hath in the world. He hath the thing, the honour, 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.[35]