Part 48

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 God of heaven, which hath made the sea and the dry land." Jonah 1:8, 9.

Indeed this answer is the highest and most noble 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 God 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 God? 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 God, if thou fearest God 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 God? 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 shield." 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 God 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 God 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 God 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 God 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 godly truths of Christ. Satan attempted to entertain Christ Jesus with this type and antitype at once, when he set him on one of the pinnacles of the temple, and offered to thrust him upon a false confidence in God, 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 worship 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, God 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 dashing 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 showbread 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 God 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 showbread was old and stale, it was to be taken away, and new and warm put in its place, to show that God 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 multitude 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 God: devil's faith, devil's fear; saints' faith, saints' fear.

XIX. PRAYER.

CHARACTERISTICS OF PRAYER.