A GODLY MAN HAS THE SPIRIT OF GOD RESIDING IN HIM

A GODLY MAN HAS THE SPIRIT OF GOD RESIDING IN HIM

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"The Holy Spirit which dwells in us" (2 Tim. 1:14; Gal. 4:6). The Holy Spirit is in the godly, in whom he flows in measure. They have his presence and receive his sacred influences. When the sun comes into a room, it is not the body of the sun which is there, but the beams which sparkle from it. Indeed, some divines have thought that the godly have more than the indwelling of the Spirit; though to say how it is more is ineffable—is fitter for a more seraphic pen than mine to describe. The Spirit of God reveals himself in a gracious soul in two ways:

By his motions

These are some of that sweet perfume, which the Spirit breathes upon the heart, by which it is raised into a kind of angelic frame.

Question 1: But how may we distinguish the motions of the Spirit from a delusion?

Answer: The motions of the Spirit are always consonant with the Word. The Word is the chariot in which the  Spirit of God rides; whichever way the tide of the Word runs—that way the wind of the Spirit blows.

Question 2: How may the motions of the Spirit in the godly be distinguished from the impulses of a natural conscience?

Answer 1: A natural conscience may sometimes provoke to the same thing as the Spirit does—but not from the same principle. Natural conscience is a spur to duty—but it drives a man to do his duties for fear of hell—as the galley slave tugs at the oar for fear of being beaten. Whereas the Spirit moves a child of God from a more noble principle—it makes him serve God out of choice, and esteem duty his privilege.

Answer 2: The impulses of a natural conscience drive men only to easier duties of religion, in which the heart is less exercised, like perfunctory reading or praying. But the motions of the Spirit in the godly go further, causing them to do the most irksome duties, like self-reflection, self-humbling; yes, perilous duties, like confessing Christ's name in times of danger. Divine motions in the heart are like new wine which seeks vent. When God's Spirit possesses a man, he carries him full sail through all difficulties! 

By his virtues. These are various: 

(1) God's Spirit has a TEACHING virtue. The Spirit teaches convincingly (John 16:8). He so teaches as to persuade. 

(2) God's Spirit has a SANCTIFYING virtue. The heart is naturally polluted—but when the Spirit comes into it, he works sin out and grace in. The Spirit of God was represented by the dove, an emblem of purity. The Spirit makes the heart a temple of purity and a paradise for pleasantness. The holy oil of consecration was nothing but a prefiguring of the Spirit (Exod. 30:25). The Spirit sanctifies a man's mind, causing it to mint holy meditations. He sanctifies his will, biasing it to good, so that now it shall be as delightful to serve God as before it was to sin against him. Sweet powders perfume the linen. So God's Spirit in a man, perfumes him with holiness and makes his heart a picture of holiness.

(3) God's Spirit has a VIVIFYING virtue. "The Spirit gives life" (2 Cor. 3:6). As the blowing in an flute makes it sound, so the breathing of the Spirit causes life and motion. When the prophet Elijah stretched himself upon the dead child, it revived (1 Kings 17:22); so God's Spirit stretching himself upon the soul, infuses life into it.

As our life is from the Spirit's operations, so is our liveliness: "the Spirit lifted me up" (Ezek. 3:14). When the heart is bowed down and is listless to duty, the Spirit of God lifts it up. He puts a sharp edge upon the affections; he makes love ardent, and hope  lively. The Spirit removes the weights of the soul and gives it wings: "Before I was aware, my soul became like the chariots of Amminadib" (Song 6:12). The wheels of the soul were pulled off before, and it drove on heavily—but when the Spirit of the Almighty possesses a man, now he runs swiftly in the ways of God, and his soul is like the chariots of Amminadib. 

(4) God's Spirit has a REGULATING virtue. He rules and governs. God's Spirit sits paramount in the soul; he gives check to the violence of corruption; he will not allow a man to be vain and loose like others. The Spirit of God will not be put out of office; he exercises his authority over the heart, "bringing into captivity every thought to the obedience of Christ" (2 Cor. 10:5). 

(5) The Spirit has a MOLLIFYING virtue.  Therefore he is compared to fire which softens the wax. The Spirit turns flint into flesh: "I will give you a heart of flesh" (Ezek. 36:26). How shall this be effected? "I will put my Spirit within you" (v.27). While the heart is hard, it lies like a log, and is not wrought upon either by judgments or by mercies—but when God's Spirit comes in, he makes a man's heart as tender as his eye—and now it is made yielding to divine impressions. 

(6) The Spirit of God has a FORTIFYING virtue. He infuses strength and assistance for work; he is a Spirit of power (2 Tim. 1:7). God's Spirit carries a man above himself: "strengthened with might by his Spirit in the inner man" (Eph. 3:16). The Spirit confirms faith and animates courage. He lifts one end of the cross, and makes it lighter to bear. The Spirit gives not only a sufficiency of strength—but an abundance.

Question: How shall we know whether we are acting in the strength of God's Spirit, or in the strength of our own abilities?

Answer 1: When we humbly cast ourselves upon God for assistance, as David going out against Goliath cast himself upon God for help: "I come to you in the name of the Lord" (1 Sam. 17:45).

Answer 2: When our duties are divinely qualified, and we do them with pure aims.

Answer 3: When we have found God going along with us, we give him the glory for everything (1 Cor. 15:10). This clearly evinces that the duty was carried on by the strength of God's Spirit more than by any innate abilities of our own. 

(7) God's Spirit has a COMFORTING virtue. The sky, though it is a bright and transparent body, still has interposed  clouds. Just so, sadness may arise in a gracious heart (Psalm 43:5). This sadness is caused usually through the malice of Satan, who, if he cannot destroy us, will disturb us. But God's Spirit within us, sweetly cheers and revives. He is called the parakletos, "the Comforter" (John 14:16). These comforts are real and palpable. Hence it is called "the seal of the Spirit" (Eph. 1:13). When a deed is sealed, it is firm and unquestionable. So when a Christian has the seal of the Spirit, his comforts are confirmed. Every godly man has these revivings of the Spirit in some degree; he has the seeds and beginnings of joy, though the flower is not fully ripe and blown.

Question: How does the Spirit give comfort?

Answer 1: By showing us that we are in a state of grace. A Christian cannot always see his riches. The work of grace may be written in the heart, like shorthand which a Christian cannot read. The Spirit gives him a key to open these dark characters, and spell out his adoption, whereupon he has joy and peace. "We have received the Spirit which is of God; that we might know the things that are freely given to us of God" (1 Cor. 2:12). 

Answer 2: The Spirit comforts by giving us some ravishing apprehensions of God's love. "The love of God is shed abroad in our hearts by the Holy Spirit" (Romans 5:5). God's love is a box of precious ointment, and it is only the Spirit who can break this box open, and fill us with its sweet perfume. 

Answer 3: The Spirit comforts by taking us to the blood of Christ. As when a man is weary and ready to faint, we take him to the water, and he is refreshed; so when we are fainting under the burden of sin, the Spirit takes us to the fountain of Christ's blood: "In that day there shall be a fountain opened . . . " (Zech. 13:1). The Spirit enables us to drink the waters of justification which run out of Christ's side. The Spirit applies whatever Christ has purchased; he shows us that our sins are done away in Christ, and though we are spotted and defiled in ourselves—we are undefiled in our Head, Christ. 

Answer 4: The Spirit comforts by enabling conscience to comfort. The child must be taught, before it can speak. The Spirit opens the mouth of conscience, and helps it to speak and witness to a man that his state is good, whereupon he begins to receive comfort: "conscience also bearing me witness in the Holy Spirit" (Romans 9:1). Conscience draws up a certificate for a man, then the Holy Spirit comes and signs the certificate.

Answer 5: The Spirit conveys the oil of joy through two golden pipes: 

The ORDINANCES. As Christ in prayer had his countenance changed (Luke 9:29) and there was a glorious luster upon his face; so often in the use of holy ordinances the godly have such raptures of joy and soul transfigurations, that they have been carried above the world, and despised all things below.

The PROMISES. The promises are comforting:

(1) For their sureness (Romans 4:16). God in the promises has put his truth in pawn.

(2) For their suitableness, being calculated for the Christian's every condition. The promises are like an herb garden. There is no disease but some herb may be found there to cure it. The promises of themselves cannot comfort--but only as the Spirit enables us to suck consolation from these honeycombs. The promises are like a still full of herbs—but this still will not drop unless the fire is put under it. So when the Spirit of God (who is compared to fire) is put to the still of the promises, then they distill consolation into the soul. Thus we see how the Spirit is in the godly by his virtues.

Objection: But is being filled with the Spirit the sign of a godly man? Are not the wicked said to partake of the Holy Spirit (Heb. 6:4)?

Answer: Wicked men may partake of the Spirit's working—but not of his indwelling. They may have God's Spirit move  upon them; but the godly have him enter into them (Ezek. 3:24).

Objection: But the unregenerate taste the heavenly gift (Heb. 6:4).

Answer: It is with them as it is with cooks who may have a smack and taste of the meat they are dressing—but they are not nourished by it. Tasting there is opposed to eating. The godly have not only a drop or taste of the Spirit—but he is in them like a river of living water (John 7:38). 

Use 1: It brands those as ungodly who do not have God's Spirit. "If anyone does not have the Spirit of Christ, he does not belong to Christ" (Romans 8:9). And if he does not belong to Christ—then whose is he? To what regiment does he belong? It is the misery of a sinner—that he does not have God's Spirit. I think it is very offensive to hear men who never had God's Spirit say, "Take not your holy spirit from us" (Psalm 51:11). Will those who are drunkards and swearers say they have God's Spirit in them? Do those who are malicious and unclean have God's Spirit? It would be blasphemy to say these have the Spirit. Will the blessed Spirit leave his celestial palace to come and live in a foul prison? A sinner's heart is a jail, both for darkness and obnoxiousness, and will God's free Spirit be confined to a prison (Psalm 51:12)? A sinner's heart is the emblem of hell. What would God's Spirit do there? Wicked hearts are not a temple—but a pigsty, where the unclean spirit makes his abode—"the prince of the power of the air, the spirit who now works in the children of disobedience" (Eph. 2:2).

We would be loath to live in a house haunted by evil spirits; a sinner's heart is haunted. "After the sop Satan entered" (John 13:27). Satan abuses the godly—but enters into the wicked. When the devils went into the herd of swine, "the whole herd rushed down the steep bank into the sea and perished in the water" (Matt. 8:32). Why is it that men rush so greedily to the commission of sin—but because the devil has entered into these swine! 

Secondly, this cuts off from godliness those who not only lack the Spirit—but deride him—like those Jews who said, "These men are full of new wine" (Acts 2:13). And indeed, so the apostles were—they were full of the wine of the Spirit. How God's Spirit is scoffed at by the sons of Belial! O wretches, to make those tongues which should be organs of God's praise, into instruments to blaspheme! Have you none to throw your jests at but the Spirit? Deriding the Spirit comes very near to despising him. How can men be sanctified but by the Spirit? Therefore to reproach him is to make merry with their own damnation. 

Use 2: As you would be listed in the number of the godly, strive for the blessed indwelling of the Spirit. Pray with Melanchthon, "Lord, inflame my soul with your Holy Spirit"; and with the spouse, "Awake, O north wind; and come, O south wind; and blow upon my garden" (Song 4:16). As a mariner would desire a wind to drive him to sea, so beg for the prosperous gales of the Spirit and the promise may add wings to prayer. "If you then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to those who ask him?" (Luke 11:13). God's Spirit is a rich jewel. Go to God for him: "Lord, give me your Spirit. Where is the jewel you promised me? When shall my soul be like Gideon's fleece, wet with the dew of heaven?" 

Consider how necessary the Spirit is. Without him we can do nothing acceptable to God: 

We cannot PRAY without him. He is a Spirit of supplication (Zech. 12:10). He helps both the inventiveness and the affection: "The Spirit helps us with sighs and groans" (Romans 8:26).

We cannot resist TEMPTATION without him. "You will receive power when the Holy Spirit has come upon you" (Acts 1:8). He who has the tide of corrupt nature, and the wind of temptation, must of necessity be carried down the stream of sin—if the contrary wind of the Spirit does not blow.

We cannot be FRUITFUL without the Spirit. "The golden rain from heaven waters the thirsty hearts." Why is the Spirit compared to dew and rain—but to show us how unable we are to bring forth a crop of grace unless the dew of God falls upon us?

Without the Spirit, no ORDINANCE is effectual to us. Ordinances are the conduit pipes of grace—but the Spirit is the spring. Some are content that they have a "Levite for their priest" (Judges 17:13)—but never look any further. As if a merchant should be content that his ship has good tackling and is well manned, though it never has a gale of wind. The ship of ordinances will not carry us to heaven, though an angel is the pilot, unless the wind of God's Spirit blows. The Spirit is the soul of the Word, without which it is but a dead letter. Ministers may prescribe medicine—but it is God's Spirit who must make it work! Our hearts are like David's body when it grew old: "they covered him with clothes—but he got no heat" (1 Kings 1:1). So though the ministers of God ply us with prayers and counsel as with hot clothes—yet we are cold and chilly until God's Spirit comes; and then we say, like the disciples, "Did not our heart burn within us!" (Luke 24:32). Oh, therefore, what need we have of the Spirit! 

Thirdly, you who have the blessed Spirit manifested by his energy and vital operations: 

Acknowledge God's distinguishing love. The Spirit is an earmark of election (1 John 3:24). Christ gave the bag to Judas but not his Spirit. The Spirit is a love token. Where God gives his Spirit as a pawn, he gives himself as a portion. The Spirit is a comprehensive blessing; he is put for all good things (Matt. 7:11). What would you be without the Spirit but like so many carcasses? Without this, Christ would not profit you. The blood of God is not enough without the breath of God. Oh then, be thankful for the Spirit. This lodestone will never stop drawing you until it has drawn you up to heaven.

If you have this Spirit, do not grieve him (Eph. 4:30). Shall we grieve our Comforter?

Question: How do we grieve the Spirit?

Answer 1: When we unkindly repel his motions. The Spirit sometimes whispers in our ears and calls to us as God did to Jacob, "Arise, go up to Bethel" (Gen. 35:1). So the Spirit says, "Arise, go to prayer, retire to meet your God." Now when we stifle these motions and entertain temptations to vanity, this is grieving the Spirit. If we check the motions of the Spirit, we shall lose the comforts of the Spirit.

Answer 2: We grieve the Spirit when we deny the work of the Spirit in our hearts. If someone gives another person a gift, and he should deny it and say he never received it, this would be to abuse the love of his friend. So, Christian, when God has given you his Spirit, witnessed by those meltings of heart and passionate desires for heaven—yet you deny that you ever had any renewing work of the Spirit in you, this is base ingratitude and grieves the good Spirit. Renounce the sinful works of the  flesh—but do not deny the gracious work of the Spirit.

A GODLY MAN IS A LOVER OF THE WORD

A GODLY MAN IS A LOVER OF THE WORD

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"O how love I your law!" Psalm 119:97

A godly man loves the WRITTEN Word

Chrysostom compares the Scripture to a garden set with nuts and flowers. A godly man delights to walk in this garden and sweetly solace himself. He loves every branch and part of the Word:  

He loves the COUNSELING part of the Word, as it is a directory and rule of life. The Word is the sole rule of Christian duty. It contains in it things to be believed and practiced. A godly man loves the teachings of the Word.

  

He loves the THREATENING part of the Word. The Scripture is like the Garden of Eden: as it has a tree of life in it, so it has a flaming sword at its gates. This is the threatening of the Word. It flashes fire in the face of every person who goes on obstinately in wickedness. "Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins." (Psalm 68:21). The Word gives no indulgence to evil. It will not let a man halt between God and sin. The true mother would not let the child be divided (1 Kings 3:26), and God will not have the heart divided. The Word thunders out threatenings against the very appearance of evil. It is like that flying roll full of curses (Zech. 5:1).

A godly man loves the imprecations of the Word. He knows there is love in every threat. God would not have us perish; he therefore mercifully threatens us, so that he may scare us from sin. God's threats are like the life-buoy, which shows the rocks in the sea and threatens death to such as come near. The threat is a curbing bit to check us, so that we may not run in full stride to hell. There is mercy in every threat.  

He loves the CONSOLATORY part of the Word—the promises. He goes feeding on these as Samson went on his way eating the honeycomb (Judges 14:8,9). The promises are all marrow and sweetness. They are our refreshing draught when we are fainting; they are the conduits of the water of life. "In the multitude of my thoughts within me your comforts delight my soul" (Psalm 94:19). The promises were David's harp to drive away sad thoughts; they were the breast which gave him the milk of divine consolation.  

A godly man shows his love to the Written Word:  

(1) By diligently READING it. The noble Bereans "searched the Scriptures daily" (Acts 17:11). Apollos was mighty in the Scriptures (Acts 18:24). The Word is our Magna Charta for heaven; we should be daily reading over this charter. The Word shows what is truth, and what is error. It is the field where the pearl of great price is hidden. How we should dig for this pearl! A godly man's heart is the library to hold the Word of God; it dwells richly in him (Col. 3:16). It is reported of Melanchthon that when he was young, he always carried the Bible with him and read it greedily. The Word has a double work: to teach us and to  judge us. Those who will not be taught by the Word, shall be judged by the Word. Oh, let us make ourselves familiar with the Scripture! What if it should be as in the times of Diocletian, who commanded by proclamation that the Bible be burned? Or as in Queen Mary's days, when it spelled death to have a Bible in English? By diligent conversing with Scripture, we may carry a Bible in our heads! 

(2) By frequently MEDITATING on it. "It is my meditation all the day" (Psalm 119:97). A pious soul meditates on the truth and holiness of the Word. He not only has a few transient thoughts—but leaves his mind steeping in the Scripture. By meditation, he sucks honey from this sweet flower, and ruminates on holy truths in his mind.  

(3) By DELIGHTING in it. It is his  recreation. "When your words came, I ate them; they were my joy and my heart's delight" (Jer. 15:16). Never did a man take such delight in a dish that he loved, as the prophet did in the Word. And indeed, how can a saint choose but take great pleasure in the Word? All of his eternal hopes are contained in it. Does not a son take pleasure in reading his father's will and testament, in which he bequeaths his estate to him?  

(4) By HIDING it. "Your word have I hid in my heart" (Psalm 119:11) —as one hides a treasure so that it should not be stolen. The Word is the jewel; the heart is the cabinet where it must be locked up. Many hide the Word in their memory—but not in their heart. And why would David enclose the Word in his heart? "That I might be kept from sinning against you." As a man would carry an antidote about him when he comes near an infected place, so a godly man carries the Word in his heart as a spiritual antidote to preserve him from the infection of sin. Why have so many been poisoned with error, others with moral vice—but because they have not hidden the Word as a holy antidote in their heart?  

(5) By DEFENDING it. A wise man will not let his land be taken from him; but will defend his title. David looked upon the Word as his land of inheritance: "Your testimonies have I taken as a heritage forever" (Psalm 119:111). And do you think he would let his inheritance be wrested out of his hands? A godly man will not only dispute for the Word but die for it: "I saw under the altar the souls of those who were slain for the word of God" (Rev. 6:9).  

(6) By PREFERRING it above most precious things.

(a) Above food. "I have esteemed the words of his mouth more than my necessary food" (Job 23:12).

(b) Above riches. "The law of your mouth is better unto me than thousands of gold and silver" (Psalm 119:72).

(c) Above worldly honor. Memorable is the story of King Edward the Sixth. On the day of his coronation, when they presented three swords before him, signifying to him that he was monarch of three kingdoms, the king said, "There is still one sword missing." On being asked what that was, he answered, "The Holy Bible, which is the "Sword of the Spirit" and is to be preferred before these ensigns of royalty."  

(7) By TALKING about it. "My tongue shall speak of your word" (Psalm 119:172). As a covetous man talks of his rich purchase, so a godly man speaks of the Word. What a treasure it is, how full of beauty and sweetness! Those whose mouths the devil has gagged, who never speak of God's Word, indicate that they never reaped any good from it. 

(8) By CONFORMING to it. The Word is his sundial, by which he sets his life, the balance in which he weighs his actions. He copies out the Word in his daily walk: "I have kept the faith" (2 Tim. 4:7). Paul kept the doctrine of faith, and lived the life of faith.

Question: Why is a godly man a lover of the Word?

Answer: Because of the excellence of the Word.  

The Word is our pillar of fire to guide us. It shows us what rocks we are to avoid; it is the map by which we sail to the new Jerusalem.

  

The Word is a spiritual mirror through which we may see our own hearts. The mirror of nature, which the heathen had, revealed spots in their lives—but this mirror reveals spots in the imagination; that mirror revealed the spots of their unrighteousness, this reveals the spots of our righteousness. "When the commandment came, sin revived, and I died" (Romans 7:9). When the Word came like a mirror, all my opinion of self-righteousness died.

  

The Word of God is a sovereign comfort in distress. While we follow this cloud, the rock follows us— "This is my comfort in my affliction: for your word has quickened me" (Psalm 119:50). Christ is the fountain of living water, the Word is the golden pipe through which it runs! What can revive at the hour of death but the word of life (Phil. 2:16)? 

A godly man loves the Word, because of the efficacy it has had upon him. This day-star has risen in his heart, and ushered in the Sun of righteousness.  

A godly man loves the PREACHED Word, which is a commentary upon the Written Word. The Scriptures are the sovereign oils and balsams; the preaching of the Word is the pouring of them out. The Scriptures are the precious spices; the preaching of the Word is the beating of these spices, which causes a wonderful fragrance and delight. The Preached Word is "the rod of God's strength" (Psalm 110:2) and "the breath of his lips" (Isaiah 11:4). What was once said of the city of Thebes, that it was built by the sound of Amphius' harp, is much more true of soul conversion—it is built by the sound of the gospel harp. Therefore the preaching of the Word is called "the power of God to salvation" (1 Cor. 1:24). By this, Christ is said now to speak to us from heaven (Heb. 12:25). This ministry of the Word is to be preferred before the ministry of angels.

A godly man loves the preached Word, partly from the good he has found by it—he has felt the dew fall with this manna—and partly because of God's institution. The Lord has appointed this ordinance to save him. The king's image makes the coin current. The stamp of divine authority on the Preached Word makes it an instrument conducive to men's salvation.  

Use: Let us test by this characteristic whether we are godly: Are we lovers of the Word?

Do we love the written Word? What sums of money the martyrs gave for a few leaves of the Bible! Do we make the Word our bosom friend? As Moses often had "the rod of God" in his hand, so we should have "the Book of God" in our hand. When we need direction, do we consult this sacred oracle? When we find corruptions strong, do we make use of this "sword of the Spirit" to hew them down? When we are disconsolate, do we go to this bottle of the water of life for comfort? Then we are lovers of the Word!

But alas, how can they who are seldom conversant with the Scriptures say they love them? Their eyes begin to be sore when they look at a Bible. The two testaments are hung up like rusty armor, which is seldom or never made use of. The Lord wrote the law with his own finger—but though God took pains to write, men will not take pains to read. They would rather look at a pack of cards, than at a Bible!

Do we love the preached Word? Do we prize it in our judgments? Do we receive it into our hearts? Do we fear the loss of the preached Word more than the loss of peace and trade? Is it the removal of the ark, which troubles us?

Again, do we attend to the Word with reverential devotion? When the judge is giving his charge on the bench, all attend. When the Word is preached, the great God is giving us his charge. Do we listen to it as to a matter of life and death? This is a good sign that we love the Word.

Again, do we love the holiness of the Word (Psalm 119:140)? The Word is preached to beat down sin and advance holiness. Do we love it for its spirituality and purity? Many love the Preached Word only for its eloquence and notion. They come to a sermon as to a music lecture (Ezek. 33:31,32) or as to a garden to pick flowers—but not to have their lusts subdued or their hearts bettered. These are like a foolish woman who paints her face—but neglects her health!

Again, do we love the convictions of the Word? Do we love the Word when it comes home to our conscience and shoots its arrows of reproof at our sins? It is the minister's duty sometimes to reprove. He who can speak smooth words in the pulpit—but does not know how to reprove, is like a sword with a fine handle, but without an edge! "Rebuke them sharply" (Titus 2:15). Dip the nail in oil—reprove in love—but strike the nail home! Now Christian, when the Word touches on your sin and says, "You are the man!" do you love the reproof? Can you bless God that "the sword of the Spirit" has divided between you and your lusts? This is indeed a sign of grace and shows that you are a lover of the Word.

A corrupt heart loves the comforts of the Word—but not the reproofs: "You hate the one who reproves in court and despise him who tells the truth!" (Amos 5:10). "Their eyes flash with fire!" Like venomous creatures that at the least touch spit poison, "When they heard these things, they were enraged in their hearts and gnashed their teeth at him!" (Acts 7:54). When Stephen touched their sins, they were furious and could not endure it.

Question: How shall we know that we love the reproofs of the Word?

Answer 1: When we desire to sit under a heart-searching ministry. Who cares for medicines that will not work? A godly man does not choose to sit under a ministry that will not work upon his conscience.

Answer 2: When we pray that the Word may meet with our sins. If there is any traitorous lust in our heart, we would have it found out and executed. We do not want sin covered—but cured! We can open our breast to the sword of the Word and say, "Lord, smite this sin!"

Answer 3: When we are thankful for a reproof: "Let a righteous man strike me--it is a kindness; let him rebuke me--it is oil on my head. My head will not refuse it." (Psalm 141:5). David was glad for a reproof. Suppose a man were in the mouth of a lion, and another should shoot the lion and save the man, would he not be thankful? So, when we are in the mouth of sin, as of a lion, and the minister by a reproof shoots this sin to death, shall we not be thankful?

A gracious soul rejoices when the sharp lance of the Word has pierced his abscess. He wears a reproof like a jewel on his ear: "Like an earring of gold or an ornament of fine gold is a wise man's rebuke to a listening ear." (Proverbs 25:12). To conclude, it is convincing preaching which must do the soul good. A nipping reproof prepares for comfort, as a nipping frost prepares for the sweet flowers of spring.

A GODLY MAN WEEPS

A GODLY MAN WEEPS

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David sometimes sang with his harp; and sometimes the organ of his eye wept: "I water my couch with my tears" (Psalm 6:6). Christ calls his spouse his "dove" (Song 2:14). The dove is a weeping creature. Grace dissolves and liquefies the soul, causing a spiritual thaw. The sorrow of the heart runs out at the eye (Psalm 31:9).

The Rabbis report that the same night on which Israel departed from Egypt towards Canaan, all the idols of Egypt were broken down by lightning and earthquake. So at that very time at which men go forth from their natural condition towards heaven, all the idols of sin in the heart must be broken down by repentance! A melting heart is the chief branch of the covenant of grace (Ezek. 36:26), and the product of the Spirit: "I will pour upon the house of David the spirit of grace, and they shall look upon me whom they have pierced, and they shall mourn for him" (Zech. 12:10).  

Question: But why is a godly man a weeper? Is not sin pardoned, which is the ground of joy? Has he not had a transforming work upon his heart? Why, then, does he weep?

Answer: A godly man finds enough reasons for weeping:  

He weeps for indwelling sin, the law in his members (Romans 7:23), the outbursts and first risings of sin. His nature is a poisoned fountain. A regenerate person grieves that he carries with him, that which is enmity to God! His heart is like a wide sea in which there are innumerable creeping things (Psalm 104:25)—vain, sinful thoughts. A child of God laments hidden wickedness; he has more evil in him than he knows of. There are those windings in his heart which he cannot trace—an unknown world of sin. "Who can understand his errors?" (Psalm 19:12).

  

A godly man weeps for clinging corruption. If he could get rid of sin, there would be some comfort—but he cannot shake off this viper! Sin cleaves to him like leprosy! Though a child of God forsakes his sin—yet sin will not forsake him. "Concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season" (Dan. 7:12). So though the dominion of sin is taken away—yet its life is prolonged for a season; and while sin lives, it molests! The Persians were daily enemies to the Romans and would always be invading their frontiers. So sin "wars against the soul" (1 Pet. 2:11). And there is no cessation of war—until death. Will not this cause tears?

  

A child of God weeps that he is sometimes overcome by the prevalence of corruption. "For I do not do the good that I want to do, but I practice the evil that I do not want to do." (Romans 7:19). Paul was like a man carried downstream. How often a saint is overpowered by pride and passion! When David had sinned, he steeped his soul in the brinish tears of repentance. It cannot but grieve a regenerate person to think he should be so foolish as, after he has felt the smart of sin—still to put this fire in his bosom again!

  

A godly heart grieves that he can be no more holy. It troubles him that he shoots so short of the rule and standard which God has set. "I would", says he, "love the Lord with all my heart. But how defective my love is! How far short I come of what I should be; no, of what I might have been! What can I see in my life—but either blanks or blots?"

  

A godly man sometimes weeps out of the sense of God's love. Gold is the finest and most solid of all the metals—yet it is soonest melted in the fire. Gracious hearts, which are golden hearts, are the soonest melted into tears by the fire of God's love. I once knew a holy man, who was walking in his garden and shedding plenty of tears, when a friend came on him accidentally and asked him why he wept. He broke forth into this pathetic expression: "Oh, the love of Christ! Oh, the love of Christ!" Thus have we seen the cloud melted into water, by the sunbeams.

  

A godly person weeps because the sins he commits are in some sense worse than the sins of other men. The sin of a justified person is very odious:  

(i) The sin of a justified person is odious—because he acts contrary to his own principles. He sins not only against the rule—but against his principles, against his knowledge, vows, prayers, hopes, experiences. He knows how dearly sin will cost him—yet he adventures upon the forbidden fruit!  

(ii) The sin of a justified person is odious, because it is a sin of unkindness (1 Kings 11:9). Peter's denying of Christ was a sin against love. Christ had enrolled him among the apostles. He had taken him up into the Mount of Transfiguration and shown him the glory of heaven in a vision. Yet after all this dazzling mercy—it was base ingratitude, that he should deny Christ! This made him go out and "weep bitterly" (Matt. 26:75). He baptized himself, as it were, in his own tears! The sins of the godly go nearest to God's heart. The sins of others anger God; the sins of the godly grieve him! The sins of the wicked pierce Christ's side! The sins of the godly wound his  heart! The unkindness of a spouse, goes nearest to the heart of her husband.  

(iii) The sin of a justified person is odious, because it reflects more dishonor upon God. "By this deed you have given great occasion to the enemies of the Lord to blaspheme" (2 Sam. 12:14). The sins of God's people put black spots on the face of piety. Thus we see what cause there is why a child of God should weep even after conversion. "Can whoever sows such things refrain from tears?"

Now this sorrow of a godly man for sin, is not a despairing sorrow. He does not mourn without hope. "Iniquities prevail against me" (Psalm 65:3)—there is the holy soul weeping. "As for our transgressions, you shall purge them away"—there is faith triumphing.

Godly sorrow is excellent. There is as much difference between the sorrow of a godly man, and the sorrow of a wicked man—as between the water of a spring which is clear and sweet, and the water of the sea which is salt and brackish. A godly man's sorrow has these three qualifications:   

(a) Godly sorrow is INWARD. It is a sorrow of soul. Hypocrites "disfigure their faces" (Matt. 6:16). Godly sorrow goes deep. It is a "pricking at the heart" (Acts 2:37). True sorrow is a spiritual martyrdom, therefore called "soul affliction" (Lev. 23:29). 

(b) Godly sorrow is SINCERE. It is more for the evil that is in sin—than the evil which follows after sin. It is more for the spot—than the sting. Hypocrites weep for sin only as it brings affliction. Hypocrites never send forth the streams of their tears, except when God's judgments are approaching.  

(c) Godly sorrow is INFLUENTIAL. It makes the heart better: "by the sadness of the countenance, the heart is made better" (Eccles. 7:3). Divine tears not only wet—but wash; they purge out the love of sin!  

Use 1. How far from being godly are those who scarcely ever shed a tear for sin! If they lose a near relation—they weep. But though they are in danger of losing God and their souls—they do not weep. How few know what it is to be in an agony for sin, or what a broken heart means! Their eyes are not like the "fish pools in Heshbon", full of water (Song 7:4)—but rather like the mountains of Gilboa, which had "no dew" upon them (2 Sam. 1:21). It was a greater plague for Pharaoh to have his  heart turned into stone—than to have his rivers turned into blood.

The wicked, if they sometimes shed a tear—are never the better. They go on in wickedness, and do not drown their sins in their tears!  

Use 2: Let us strive for this divine characteristic. Be weepers! This is "a repentance not to be repented of" (2 Cor. 7:10). It is reported of Bradford, the martyr, that he was of a melting spirit; he seldom sat down to his meal but some tears trickled down his cheeks. There are two lavers to wash away sin: blood and tears. The blood of Christ washes away the guilt of sin; our tears  wash away the filth of sin.

Repenting tears are precious. God puts them in his bottle (Psalm 56:8). Repenting tears are beautifying. To God—a tear in the eye, adorns more than a ring on the finger. Oil makes the face  shine (Psalm 104:15). Tears make the heart shine. Repenting tears are comforting. A sinner's mirth turns to melancholy. A  saint's mourning turns to music! Repentance may be compared to myrrh, which though it is bitter to the taste—is comforting to the spirits. Repentance may be bitter to the flesh, but it is most refreshing to the soul. Wax which melts is fit for the seal. A melting soul is fit to take the stamp of all heavenly blessing. Let us give Christ the  water of our tears—and he will give us the wine of his blood!

A GODLY MAN PRIZES CHRIST

A GODLY MAN PRIZES CHRIST

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To illustrate this, I shall show:

That Jesus Christ is in himself precious.

That a godly man esteems him precious.

Jesus Christ is precious in himself.

"Behold, I lay a stone in Zion, a chosen and precious cornerstone" (1 Pet. 2:6).  

Christ is compared to "a bundle of myrrh" (Song 1:13). Myrrh is very precious; it was one of the chief spices of which the holy anointing oil was made (Exod. 30:25).

(i) Myrrh is of a perfuming nature. So Christ perfumes our persons and services, so that they are a sweet odor to God. Why is the church, that heavenly bride, so perfumed with grace? Because Christ, that myrrh tree, has dropped his perfume upon her (Song 3:6).

(ii) Myrrh is of an exhilarating nature. Its fragrance comforts and refreshes the spirits. So Christ comforts the souls of his people, when they are fainting under their sins and suffering.  

Christ is compared to a pearl: "when he had found one pearl of great price" (Matt. 13:46). Christ, this pearl, was little with regard to his humility—but of infinite value. Jesus Christ is a pearl that God wears in his bosom (John 1:18); a pearl whose luster drowns the world's glory (Gal. 6:14); a pearl that enriches the soul, the angelic part of man (1 Cor. 1:5); a pearl that enlightens heaven (Rev. 21:23); a pearl so precious that it makes us precious to God (Eph. 1:6); a pearl that is consoling and restorative (Luke 2:25). This pearl of more value than heaven (Col. 1:16,17).

The preciousness of Christ is seen in three ways:  

(i) He is precious in his PERSON; he is the picture of his Father's glory (Heb. 1:3).  

(ii) Christ is precious in his OFFICES, which are several rays of the Sun of righteousness:

(a) Christ's PROPHETIC office is precious (Deut. 18:15). He is the great oracle of heaven; he has a preciousness above all the prophets who went before him; he teaches not only the ear—but the  heart! He who has "the key of David" in his hand opened the heart of Lydia (Acts 16:14).

(b) Christ's PRIESTLY office is precious. This is the solid basis of our comfort. "Now once has he appeared to put away sin by the sacrifice of himself" (Heb. 9:26). By virtue of this sacrifice, the soul may go to God with boldness: "Lord, give me heaven; Christ has purchased it for me; he hung upon the cross—that I might sit upon the throne!" Christ's blood (death) and incense (intercession), are the two hinges on which our salvation turns.

(c) Christ's REGAL office is precious: "On his robe and on his thigh he has this name written: KING OF KINGS AND LORD OF LORDS!" (Rev. 19:16). Christ has a pre-eminence above all other kings for majesty; he has the highest throne, the richest crown, the largest dominions, and the longest possession: "Your throne, O God, is forever and ever" (Heb. 1:8). Though Christ has many assessors—those who sit with him (Eph. 2:6)—he has no successors. Christ sets up his scepter where no other king does; he rules the will and affections; his power binds the conscience. The angels take the oath of allegiance to him (Heb. 1:6). Christ's kingship is seen in two royal acts:  

(1) In ruling his people. He rules with mercy and mildness; his regal rod has honey at the end of it. Christ displays the ensign of mercy, which makes so many volunteers run to his rule (Psalm 110:3). Holiness without mercy, and justice without mercy, would be dreadful—but mercy encourages poor sinners to trust in him.  

(2) In overruling his enemies. He pulls down their pride, befools their policy, restrains their malice. That stone "cut out of the mountain without hands, which smote the image" (Dan. 2:34) was an emblem, says Augustine, of Christ's monarchical power, conquering and triumphing over his enemies.  

(iii) Christ is precious in his BENEFITS. By Christ all dangers are removed; through Christ all mercies are conveyed. In his blood flows justification (Acts 13:39); sanctification (Heb. 9:14); fructification (John 1:16); pacification (Romans 5:1); adoption (Gal. 4:5); perseverance (Heb.12:2); glorification (Heb. 9:12). This will be a matter of sublimest joy to eternity. We read that those who had passed over the sea of glass stood with their harps and sang the song of Moses and the Lamb (Rev. 15:2,3). So when the saints of God have passed over the glassy sea of this world, they shall sing hallelujahs to the Lamb who has redeemed them from sin and hell, and has translated them into that glorious paradise, where they shall see God forever and ever.

A godly man esteems Christ as precious

"Yes, he is very precious to you who believe!" (1 Pet. 2:7). In the Greek it is "an honor". Believers have an honorable esteem of Christ. The psalmist speaks like one captivated with Christ's amazing beauty: "there is none upon earth that I desire beside you" (Psalm 73:25). He did not say he had nothing; he had many comforts on earth—but he desired none but God; as if a wife should say that there is no one's company she prizes like her husband's. How did David prize Christ? "You are fairer than the children of men" (Psalm 45:2). The spouse in the Song of Solomon looked upon Christ as the most incomparable one, "the chief among ten thousand" (Song 5:10). Christ outvies all others: "Like an apple tree among the trees of the forest is my lover among the young men. I delight to sit in his shade, and his fruit is sweet to my taste." (Song 2:3). Christ infinitely more excels all the beauties and glories of this visible world than the apple tree surpasses the trees of the wild forest.

Paul so prized Christ that he made him his chief study: "I determined not to know anything among you, save Jesus Christ" (1 Cor. 2:2). He judged nothing else of value. He knew Christ best: "have I not seen Jesus Christ our Lord?" (1 Cor. 9:1). He saw him with his bodily eyes in a vision, when he was caught up into the third heaven (2 Cor. 12:2), and he saw him with the eye of his faith in the blessed supper. Therefore he knew him best. Consider how he slighted and despised other things in comparison with Christ: "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord" (Phil. 3:8). Gain he esteemed loss, and gold he esteemed dung, in comparison with Christ. Indeed, a godly person cannot choose but set a high valuation upon Christ; he sees a fullness of value in him:  

A fullness in regard to variety. "In whom are hidden all the treasures" (Col. 2:3). No country has all commodities of its own growth—but Christ has all kinds of fulness—fullness of merit, of spirit, of love. He has a treasury adequate for all our needs.

A fullness in regard to degree. Christ has not only a few drops, or rays—but is more full of goodness than the sun is of light; he has the fullness of the Godhead (Col. 2:9).

A fullness in regard to duration. The fullness in the creature, like the brooks of Arabia, is soon dried up—but Christ's fullness is inexhaustible; it is a fullness overflowing and ever-flowing.

And this fullness is for believers: Christ is a common treasury or storehouse for the saints: "of his fullness have all we received" (John 1:16). Put a glass under a still and it receives water out of the still, drop by drop. So those who are united to Christ have the dews and drops of his grace distilling on them. Well, then, may Christ be admired by all those who believe.  

Use 1: Is a godly man a high prizer of Christ? Then what is to be thought of those who do not put a value upon Christ? Are they godly or not? There are four kinds of people who do not prize Christ:  

The Jews. They do not believe in Christ: "unto this day, the veil is upon their heart" (2 Cor. 3:15). They expect their future age and a Messiah still to come, as their own Talmud reports. They blaspheme Christ; they slight imputed righteousness; they despise the virgin Mary, calling her in derision Marah, which signifies bitterness; they vilify the gospel; they hold Christians in abomination; they regard it as not lawful for a Jew to take medicine from a Christian. Schecardus relates the story of one, Bendema, a Jew who was bitten by a snake. A Christian came to heal him—but he refused his help and chose rather to die than to be healed by a Christian. So do the Jews hate Christ and all that wear his uniform.

The Socinians, who acknowledge deny Christ's divinity. This is to set him below the angels, for human nature, simply considered, is inferior to the angelic (Psalm 8:5).

Proud nominal Christians, who do not lay the whole stress of their salvation upon Christ—but would mingle their dross with his gold, their duties with his merits. This is to steal a jewel from Christ's crown and implicitly to deny him to be a perfect Savior.

Airy theorists, who prefer the study of the arts and sciences before Christ. Not that the knowledge of these is not commendable: "Moses was learned in all the wisdom of the Egyptians" (Acts 7:22). Human learning is of good use to prepare for the study of better things, as a coarser dye prepares the cloth for a richer and a deeper dye. But the fault is when the study of Christ is neglected. The knowledge of Christ ought to have the preeminence. It was surely not without a mystery, that God allowed all Solomon's writings about birds and plants to be lost—but what he wrote about spiritual wisdom to be miraculously preserved, as if God would teach us that to know Christ (the true Wisdom) is the crowning knowledge (Proverbs 8:12). One leaf of this tree of life will give us more comfort on a deathbed than the whole realm of human science. What is it to know all the motions of the orbs and influences of the stars, and in the meantime to be ignorant of Christ, the bright Morning Star (Rev. 22:16)? What is it to understand the nature of minerals or precious stones, and not to know Christ the true Cornerstone (Isaiah 28:16)? It is undervaluing, yes, despising Christ, when with the loadstone we draw iron and straw to us—but neglect him who has tried gold to bestow on us (Rev. 3:18).  

Use 2: Is it the sign of a godly person to be a Christ prizer? Then let us test our godliness by this: Do we set a high estimation on Christ? 

Question: How shall we know if we truly prize Christ?  

Answer 1: If we are prizers of Christ, then we prefer him in our judgments before other things. We value Christ above honor and riches; the Pearl of Great Price lies nearest our heart. He who prizes Christ esteems the gleanings of Christ, better than the world's vintage. He counts the worst things of Christ, better than the best things of the world. Moses "regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt" (Heb. 11:26). And is it thus with us? Has the price of worldly things fallen? Gregory Nazianzen solemnly blessed God that he had something to lose for Christ's sake. But alas, how few Nazianzens are to be found! You will hear some say they have honorable thoughts of Christ—but they prize their land and estate above him. The young man in the Gospel preferred his bags of gold before Christ. Judas valued thirty pieces of silver above him. May it not be feared, if an hour of trial comes, that there are many who would rather renounce their baptism, and throw off Christ's uniform—than hazard the loss of their earthly possessions for him?  

Answer 2: If we are the prizers of Christ, we cannot live without him; things which we value, we know not how to be without. A man may live without music—but not without food. A child of God can lack health and friends—but he cannot lack Christ. In the absence of Christ, he says, like Job, "I went mourning without the sun" (Job 30:28). I have the starlight of creature comforts—but I need the Sun of righteousness. "Give me children," said Rachel, "or else I die" (Gen. 30:1). So the soul says, "Lord, give me Christ, or I die. Give me one drop of the water of life to quench my thirst." Let us test by this—do they prize Christ—who can manage well enough to be without him? Give a child a rattle--and it will not want gold. Give a worldling his lusts--and he will be content enough without Christ. Christ is a spiritual Rock (1 Cor. 10:4). Just let men have "oil in the cruse" and they do not care about honey from this rock. If their trade has gone, they complain—but if God takes away the gospel, which is the ark wherein Christ the manna is hidden, they are quiet and tame enough. Do those prize Christ who can sit down content without him?  

Answer 3: If we are prizers of Christ, then we shall not complain at any pains to get him. He who prizes gold, will dig for it in the mine. "My soul follows hard after God" (Psalm 63:8). Plutarch reports of the Gauls, an ancient people in France, that after they had tasted the sweet wine of the Italian grape, they enquired after the country, and never rested until they had arrived at it. He in whose eye Christ is precious, never rests until he has gained him: "I sought him whom my soul loves; I held him, and would not let him go" (Song 3:1,4).

Test by this! Many say they have Christ in high veneration—but they are not industrious in the use of means to obtain him. If Christ would drop as a ripe fig into their mouth, they could be content to have him—but they will not put themselves to too much trouble to get him. Does he who will not exercise, or take the healing medicine, prize his health?  

Answer 4: If we are prizers of Christ, then we take great pleasure in Christ. What joy a man takes in, that which he counts his treasure! He who prizes Christ makes him his greatest joy. He can delight in Christ when other delights have gone: "Even though the fig trees have no blossoms, and there are no grapes on the vine; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty, yet I will rejoice in the Lord! I will be joyful in the God of my salvation!" (Habakkuk 3:17-18). Though a flower in a man's garden dies, he can still delight in his money and jewels. He who esteems Christ can solace himself in Christ, when there is a dearth of all other comforts.  

Answer 5: If we are prizers of Christ, then we will part with our dearest pleasures for him. Paul said of the Galatians that they so esteemed him that they were ready to pull out their own eyes and give them to him (Gal. 4:15). He who esteems Christ, will pull out that lust which is as precious as his right eye! A wise man will throw away a poison for a medicine. He who sets a high value on Christ will part with his pride, unjust gain and sinful ways (Isaiah 30:32). He will set his feet on the neck of his sins.

Test by this! How can they be said to prize Christ--who will not leave a vanity for Him; or who prefer a damning pleasure before a saving Christ!  

Answer 6: If we are prizers of Christ, we shall think we cannot have him at too dear a rate. We may buy gold too dearly but we cannot purchase Christ too dearly. Though we part with our blood for him, it is no lost bargain. The apostles rejoiced that they were graced so much as to be disgraced for Christ (Acts 5:41). They esteemed their fetters more precious than bracelets of gold. Do not let him who refuses to bear his cross, say that he prizes Christ. "But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away." (Matt. 13:21).  

Answer 7: If we are prizers of Christ, we will be willing to help others to get a part in him. That which we esteem excellent, we are desirous our friend should have a share in it. If a man has found a spring of water, he will call others that they may drink and satisfy their thirst. Do we commend Christ to others? Do we take them by the hand and lead them to Christ? This shows how few prize Christ, because they do not make more effort that their relations should have a part in him. They get land and riches for their posterity—but have no care to leave them the Pearl of Great Price as their portion.  

Answer 8: If we are prizers of Christ, then we prize him in health as well as in sickness; when we are in wealth, as well as when we are in poverty. A friend is prized at all times; the Rose of Sharon is always sweet. He who values his Savior aright has as precious thoughts of him in a day of prosperity—as in a day of adversity. The wicked make use of Christ only when they are in straits—as the elders of Gilead went to Jephthah, when they were in distress (Judges 11:7). Themistocles complained of the Athenians, that they only ran to him as they did to a tree, to shelter them in a storm. The wicked desire Christ only for shelter. The Hebrews never chose their judges except when they were in some imminent danger. Godless people never look for Christ except at death, when they are in danger of hell.  

Use 3: As we would prove to the world that we have the impress of godliness on us, let us be prizers of Jesus Christ; he is elect, precious. Christ is the wonder of beauty. Pliny said of the mulberry tree that there is nothing in it but what is therapeutic and useful: the fruit, leaves and bark. So there is nothing in Christ but what is precious. His name is precious, his virtues precious, his blood precious—more precious than the world.

Oh, then, let us have endearing thoughts of Christ, let him be accounted our chief treasure and delight. This is the reason why millions perish—because they do not prize Christ. Christ is the door by which men are to enter heaven (John 10:9). If they do not know this door, or are so proud that they will not stoop to go in at it, how can they be saved? That we may have Christ-admiring thoughts, let us consider:  

We cannot prize Christ at too high a rate. We may prize other things above their value. That is our sin. We commonly overrate the creature; we think there is more in it than there is; therefore God withers our gourd, because we over-prize it. But we cannot raise our esteem of Christ high enough. He is beyond all value! There is no ruby or diamond but the jeweler can set a fair price on it. He can say it is worth so much and no more. But Christ's worth can never be fully known. No seraphim can set a due value on him. His are unsearchable riches (Eph. 3:8). Christ is more precious than the soul, than the angels, than heaven.

  

Jesus Christ has highly prized us. He took our flesh upon him (Heb. 2:16). He made his soul an offering for us (Isaiah 53:10). How precious our salvation was to Christ! Shall not we prize and adore him who has put such a value upon us?

  

Not to prize Christ is great imprudence. Christ is our guide to glory. It is folly for a man to slight his guide. He is our physician (Mal. 4:2). It is folly to despise our physician.

The ungodly choose things of no value, before Christ! "You blind fools!" (Matthew 23:17). If a person chooses an apple  before a priceless diamond, he is judged to be a fool. How many such idiots are there, who choose the gaudy, empty things of this life--before the Prince of Glory! Will not Satan beggar them at last for fools?  

Some slight Christ now and say, "There is no beauty that we should desire him" (Isaiah 53:2). There is a day coming shortly when Christ will as much slight them. He will set as light by them as they do by him. He will say, "I know you not" (Luke 13:27). What a slighting word that will be, when men cry, "Lord Jesus, save us!" and he says, "I was offered to you but you would not have me; you scorned me, and now I will scorn you. Depart from me, I do not know you!" This is all that sinners get by rejecting the Lord of life. At the day of judgment, Christ will slight those who have slighted him in the day of grace.

A GODLY MAN IS A SERVANT OF GOD

A GODLY MAN IS A SERVANT OF GOD

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This characteristic has two distinct branches. I shall speak of both in order.

A godly man is a servant of God

"We are the servants of the God of heaven" (Ezra 5:11); "Epaphras, a servant of Christ" (Col. 4:12).

Question: In what sense is a godly man a servant of God?

Answer: In seven respects:  

A servant leaves all others, and confines himself to one master. So a godly man leaves the service of sin, and betakes himself to the service of God (Romans 6:22). Sin is a tyrannizing thing; a sinner is a slave when he sins with most freedom. The wages which sin gives, may deter us from its service: "the wages of sin is death" (Romans 6:23). Here is damnable pay! A godly man enlists himself in God's family, and is one of his menial servants: "O Lord, truly I am your servant; I am your servant" (Psalm 116:16). David repeats himself, as if he had said, "Lord, I have given my pledge; no one else can lay claim to me; my ear is bored to your service".

  

A servant is not independent, at his own disposal—but at the disposal of his master. A servant must not do what he pleases—but be at the will of his master. Thus a godly man is God's servant. He is wholly at God's disposal. He has no will of his own. "May your will be done on earth". Some will say to the godly, "Why cannot you behave like others? Why will you not drink and swear as others do?" The godly are God's servants; they must not do what they want—but be under the rules of the family; they must do nothing but what they can show their master's authority for.

  

A servant is bound. There are agreements and indentures sealed between him and his master. Thus there are indentures drawn in baptism, and in conversion the indentures are renewed and sealed. There we bind ourselves to God to be his sworn servants: "I have sworn, and I will perform it, that I will keep your righteous judgments" (Psalm 119:106). A godly man has tied himself to the Lord by vow, and he makes conscience of his vow. He would rather die by persecution than live by perjury (Psalm 56:12)

  

A servant not only wears his master's uniform—but does his work. Thus a godly man works for God. Paul "spent and was spent for Christ" (2 Cor. 12:15). He worked harder than all the other apostles (1 Cor. 15:10). A godly man is active for God to his last breath, "even unto the end" (Psalm 119:112). Only "the dead rest from their labors" (Rev. 14:13).

  

A servant follows his master; thus a godly man is a servant of God. While others follow after the beast, he follows after the Lamb (Rev. 13:3; 14:4). He wants to tread in the steps of Christ. If a master leaps over hedge and ditch, the servant will follow him. A godly man will follow Christ through afflictions: "If any man will come after me, let him take up his cross daily, and follow me" (Luke 9:23). Peter wanted to follow Christ on the water. A godly man will follow Christ though it is death at every step. He will keep his goodness when others are bad. As all the water in the salt sea cannot make the fish salty—but they still retain their freshness; so all the wickedness in the world cannot make a godly man wicked—but he still retains his piety. He will follow Christ in the worst times.

  

A servant is satisfied with his master's allowance. He does not say, "I will have such provisions made ready". If he has meager fare, he does not find fault. He knows he is a servant, and accepts his master's carving. In this sense, a godly man is God's servant; he is willing to live on God's allowance; if he has only some leftovers, he does not grumble. Paul knew he was a servant, therefore whether more or less fell to his share, he was indifferent (Phil. 4:11). When Christians complain at their condition, they forget that they are servants, and must live on the allowance of their heavenly Master. You who have the least grace from God, are debtors to his mercy.

  

A servant will stand up for the honor of his master. He cannot hear his master reproached—but will vindicate his credit. Thus, every godly man will stand up for the honor of his Master, Christ. "My zeal has consumed me" (Psalm 119:139). A servant of God stands up for his truths. Some can hear God's name reproached, and his ways spoken against—yet remain silent. God will be ashamed of such servants, and reject them before men and angels.

  

Use: Let us declare ourselves godly by being servants of the most high God. Consider  

God is the best Master. He is punctilious in all his promises: "There is no God like you, in heaven above, or on earth beneath, who keeps covenant and mercy with your servants . . . not one word of all his good promise has failed" (1 Kings 8:23,56). God is of a most sweet, gracious disposition. He has this quality that he is "Slow to anger" and "ready to forgive" (Psalm 103:8; 86:5). In our needs, he relieves us; in our weakness, he pities us. He reveals his secrets to his servants (Psalm 25:14; Proverbs 3:32). He waits on his servants. Was there ever such a Master? "It will be good for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them" (Luke 12:37). When we are sick, he makes our bed: "you will make all his bed in his sickness" (Psalm 41:3). He holds our head when we are fainting. Other masters may forget their servants, and cast them off when they are old—but God will not: "you are my servant: O Israel, you shall not be forgotten of me" (Isaiah 44:21). It is a slander to say that God is a hard Master.

  

God's service is the best service. There are six privileges in God's service:

(i) FREEDOM. Though the saints are bound to God's service—yet they serve him freely. God's Spirit, who is called a "free Spirit" (Psalm 51:12), makes them free and cheerful in obedience. The Spirit carries them on the wings of delight; he makes duty a privilege; he does not force—but draw. He enlarges the heart in love and fills it with joy. God's service is perfect freedom.

(ii) HONOR. David the king professed himself one of God's pensioners: "I am your servant" (Psalm 143:12). Paul, when he wants to blaze his coat of arms, and set forth his best heraldry, does not call himself "Paul, a Hebrew of the Hebrews", or "Paul, of the tribe of Benjamin"—but "Paul, a servant of Jesus Christ" (Romans 1:1). Theodosius thought it a greater dignity to be God's servant, than to be an emperor. Christ himself, who is equal with his Father, is nevertheless not ashamed of the title "servant" (Isaiah 53:11). Every servant of God is a son; every subject is a prince! It is more honor to serve God than to have kings serve us. The angels in heaven are servants of the saints on earth.

(iii) SAFETY. God takes care of his servants. He gives them protection: "You are my servant; fear not; for I am with you" (Isaiah 41:9,10). God hides his servants: "in the secret of his tabernacle shall he hide me" (Psalm 27:5). That is, he shall keep me safe, as in the most holy place of the sanctuary, where none but the priests might enter. Christ's wings are both for healing and for hiding, for curing and securing us (Mal. 4:2). The devil and his instruments would soon devour the servants of God, if he did not set an invisible guard about them, and cover them with the golden feathers of his protection (Psalm 91:4). "I am with you, and no man shall set on you to hurt you" (Acts 18:10). God's watchful eye is always on his people, and the enemies shall not do the mischief they intend to do; they shall not be destroyers—but physicians.

(iv) GAIN. Atheists say, "It is vain to serve God: and what profit is it that we have kept his ordinances?" (Mal. 3:14). Besides the advantages which God gives in this life (sweet peace of conscience), he reserves his best wine until last; he gives a glorious kingdom to his servants (Heb. 12:28). The servants of God may for a while be enslaved and abused—but they shall have promotion at last: "where I am, there shall also my servant be" (John 12:26).

(v) ASSISTANCE. Other masters cut out work for their servants—but do not help them in their work. But our Master in heaven gives us not only work—but strength: "you strengthened me with strength in my soul" (Psalm 138:3). God bids us serve him, and he will enable us to serve him: "I will cause you to walk in my statutes" (Ezek. 36:27). The Lord not only fits work for us—but fits us for our work; with his command he gives enablement.

(vi) SUPPLIES. A master will not let his servants be in need. God's servants shall be provided for: "truly you shall be fed" (Psalm 37:3). Does God give us a Christ, and will he deny us a  crust? "The God who fed me all my life long" (Gen. 48:15). If God does not give us what we crave, he will give us what we need. The wicked, who are dogs, are fed (Phil. 3:2). If a man feeds his dog, surely he will feed his child! Oh, then, who would not be in love with God's service?  

We are engaged to serve God. We are "bought with a price" (1 Cor. 6:20). This is a metaphor taken from such as ransom captives from prison by paying a sum of money for them. They are to be at the service of those who ransomed them. So when the devil had taken us prisoners, Christ ransomed us with a price, not of money—but of blood. Therefore we are to be only at his service. If any can lay a better claim to us than Christ, we may serve them; but Christ having the best right to us, we are to cleave to him and enroll ourselves forever in his service.

A godly man is not the servant of men

"Be not you the servants of men" (1 Cor. 7:23).

Question: But is there no service we owe to men?

Answer: There is a threefold serving of men:

There is a civil service we owe to men, as the inferior to the superior. The servant is a living tool, as Aristotle says. "servants, obey your masters" (Eph. 6:5).

There is a religious service we owe to men, when we are serviceable to their souls: "your servants for Jesus' sake" (2 Cor. 4:5).

There is a sinful serving of men. This consists of three things:

(i) When we prefer men's injunctions before God's institutions. God commands one thing; man commands another. God says, "Sanctify the Sabbath"; man says, "Profane it." When men's edicts  have more force with us than God's precepts, this is to be the servants of men.

(ii) When we voluntarily prostitute ourselves to the impure lusts of men, we let them lord it over our consciences. When we are pliable and conformable to any beliefs, either Arminian or atheist, for either the gospel or the Koran. When we will be what others will have us be, then we are just like Issachar, who is "a strong donkey crouching down between two burdens" (Gen. 49:14). This is not humility—but  sordidness, and it is men-serving.

(iii) When we are advocates in a bad cause, pleading for any impious, unjustifiable act; when we baptize sin with the name of religion, and with our oratory wash the devil's face—this is to be the servants of men. In these cases, a godly person will not so unman himself, as to serve men. He says, like Paul, "If I yet pleased men, I would not be the servant of Christ" (Gal. 1:10); and like Peter, "We ought to obey God rather than men" (Acts 5:29).  

Use: How many leagues distant from godliness, are those who serve men, who either for fear of punishment, or from hope of promotion, comply with the sinful commands of men, who will put their conscience under any yoke, and sail with any wind which blows profit. These are the "Servants of men"; they have abjured their baptismal vow, and renounced the Lord who bought them.

To the one who is so bendable as to change into any form, and bow as low as hell to please men, I would say two things:

You who have learned all your postures, who can cringe and tack about—how will you look Christ in the face another day? When you say on your death bed, "Lord, look on your servant", Christ shall disclaim you, and say, "My servant? No! you renounced my service, you were "a servant of men"; depart from me; I do not know you." What a cold shoulder this will be at that day!

What does a man get, by sinfully enslaving himself? He gets a blot on his name, a curse on his estate, a hell in his conscience; no, even those who he basely stoops to, will scorn and despise him. How the high priests kicked off Judas! "What do we care? That's your problem" (Matt. 27:4).

That we may not be the servants of men, let us abandon  fear and advance faith (Esther 8:17). Faith is a world-conquering grace (1 John 5:4). It overcomes the world's music and threats; it steels a Christian with divine courage, and makes him stand immovable, like a rock in the midst of the sea.

A GODLY MAN IS VERY EXACT AND CAREFUL ABOUT THE WORSHIP OF GOD

A GODLY MAN IS VERY EXACT AND CAREFUL ABOUT THE 

WORSHIP OF GOD

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The Greek word for "godly" signifies a true worshiper of God. A godly man reverences divine institutions—and is more for the  purity of worship than the pomp. Mixture in sacred things is like a dash in the wine, which though it gives it a color—yet only adulterates it. The Lord wanted Moses to make the tabernacle "according to the pattern showed to you in the mount" (Exod. 25:40). If Moses had left out anything in the pattern, or added anything to it, it would have been very offensive to God. The Lord has always given testimonies of his displeasure against such as have corrupted his worship. Nadab and Abihu offered "Strange fire" (different than what God had sanctified on the altar), "and fire went out from the Lord, and devoured them" (Lev. 10:1,2). Whatever is not of God's own appointment in his worship, he looks upon as "Strange fire". And no wonder he is so highly incensed at it, for it is as if God were not wise enough to appoint the manner in which he will be served. Men will try to direct him, and as if the rules for his worship were defective, they will attempt to correct the copy, and super add their inventions.

A godly man dare not vary from the pattern which God has shown him in the Scripture. This is probably not the least reason why David was called "a man after God's own heart", because he kept the springs of God's worship pure, and in matters sacred did not add anything of his own devising.

  Use: By this characteristic we may test ourselves, whether we are godly. Are we careful about the things of God? Do we observe that mode of worship which has the stamp of divine authority upon it? It has dangerous consequences to make a medley in religion.

Those who will add to one part of God's worship will be as ready to take away from another. "Laying aside the commandment of God, you hold the tradition of men" (Mark 7:8). They who will bring in a tradition, will in time lay aside a command. This the Papists are very guilty of; they bring in altars and crucifixes, and lay aside the second commandment. They bring in oil in baptism, and leave out the cup in the Lord's Supper. They bring in praying for the dead, and lay aside reading the Scriptures intelligibly to the living. Those who will introduce into God's worship that which he has not commanded, will be as ready to blot out that which he has commanded.

Those who are for outward mixtures in God's worship usually disregard of the vitals of religion—such as living by faith, leading a strict mortified life; these things are of less concern to them. Wasps have their combs—but no honey in them.

Superstition and profanity kiss each other. Has it not been known that those who have kneeled at a pillar, have reeled in drunkenness against a post?

Such as are devoted to superstition are seldom or never converted: "publicans and harlots go into the kingdom of God before you" (Matt. 21:31). This was spoken to the chief priests, who were great formalists, and the reason why such people are seldom wrought upon savingly is because they have a secret antipathy to the power of godliness. The serpent has a fine color—but it has a sting. So outwardly men may look zealous and devout—but retain a sting of hatred in their hearts against holiness. Hence it is that they who have been most hot on superstition have been most hot on persecution. The Church of Rome wears white linen (an emblem of innocence)—but the Spirit of God paints her out in scarlet (Rev. 17:4). Why is this? Not only because she puts on a scarlet robe—but because she is of a scarlet dye, having imbrued her hands in the blood of the saints (Rev. 17:6).

Let us, then, as we would show ourselves to be godly, keep close to the rule of worship, and in the things of Jehovah go no further than we can say, "It is written".