AN EXHORTATION TO GODLINESS

AN EXHORTATION TO GODLINESS 

Those who are still in their natural condition, who have never yet

).99 on Amazon Kindle

relished any sweetness in the things of God—let me beseech them, for the love of Christ, to strive to get these characteristics of the godly engraved on their hearts. Though godliness is the object of the world's scorn and hatred (as in Tertullian's days, the name of a Christian was a crime)—yet do not be ashamed to espouse godliness. Know that persecuted godliness is better than prosperous wickedness! What will all the world avail a man without godliness? To be learned and ungodly—is like a devil transformed into an angel of light; to be beautiful and ungodly—is like a lovely picture hung in an infected room; to be  honorable in the world and ungodly—is like an ape in purple, or like that image which had a head of gold on feet of clay (Dan. 2:32,33). It is godliness which ennobles and consecrates the heart, making God and angels fall in love with it.

Strive for the reality of godliness. Do not rest in the common workings of God's Spirit. Do not think that it is enough to be intelligent and discursive. A man may discourse of piety to the admiration of others—yet not feel the sweetness of those things in his own soul. The lute gives a melodious sound to others—but does not at all feel the sound itself. Judas could make an elegant discourse about Christ—but did not feel virtue from him.

Do not rest in having your affections a little stirred. A hypocrite may have affections of sorrow like Ahab, or affections of desire like Balaam. These are slight and flashy, and do not amount to real godliness. Oh, strive to be like the king's daughter, "all glorious within!" (Psalm 45:13)

In order that I may persuade men to become godly, I shall lay down some forcible motives and arguments, and may the Lord make them like nails fastened by his Spirit.

A. Let men seriously weigh their misery while they remain in a state of ungodliness It may make them run out of this Sodom. The misery of ungodly men appears in nine particulars:  

1. They are in a state of spiritual death

"Dead in trespasses" (Eph. 2:1). Dead they must surely be, who are cut off from Christ, the principle of life. For as the body without the soul is dead, so is the soul without Christ. This spiritual death is visible in the effect. It bereaves men of their senses. Sinners have no sense of God in them: "Having lost all sensitivity" (Eph. 4:19). All their moral endowments, are only flowers strewn on a dead corpse, and what is hell but a sepulcher to bury the spiritually dead in?

2. Their offerings are polluted

Not only the ploughing of the wicked is sin, but the praying of the wicked is sin! "The sacrifice of the wicked is an abomination to the Lord" (Proverbs 15:8; 21:4). If the water is foul in the well—it cannot be clean in the bucket. If the heart is full of sin—the duties cannot be pure. What straits every ungodly person is in, if he does not come to the ordinance. If he does not come—he despises it; if he does come—he defiles it.

3. Those who live and die ungodly, have no right to the covenant of grace

"At that time you were without Christ, strangers from the covenants of promise" (Eph. 2:12). And to be outside covenant, is to be like anyone in the old world outside the ark. The covenant is the gospel charter, which is enriched with many glorious privileges. But who may plead the benefit of this covenant? Surely only those whose hearts are inlaid with grace. Read the charter: "A new heart also will I give you, and a new spirit will I put within you . . . I will be your God" (Ezek. 36:26,28). A person dying in his ungodliness has no more to do with the new covenant, than a ploughman has to do with the privileges of a city corporation.

God's writing always comes before his seal. "You are declared to be the epistle of Christ, written not with ink—but with the Spirit of the living God; not in tables of stone—but in fleshy tables of the heart" (2 Cor. 3:3). Here is a golden epistle: the writing is the work of faith; the tablet it is written on, is the heart; the finger that writes it is the Spirit. Now, after the Spirit's writing, comes the Spirit's sealing: "after you believed, you were sealed with the Holy Spirit" (Eph. 1:13). That is, you were sealed with an assurance of glory. What have ungodly men—those who have no writing—to do with the seal of the covenant?

4. The ungodly are spiritual fools

If a parent had a child who was very beautiful—but a fool, he would take little joy in him. The Scripture has dressed the sinner in a fool's coat and let me tell you—better be a fool void of reason, than a fool void of grace. This is the devil's fool, "Fools make a mock at sin" (Proverbs 14:9). Is not that man a fool who refuses a rich share? God offers Christ and salvation—but the sinner refuses this share: "Israel would not submit to me" (Psalm 81:11). Is not that man a fool who prefers a shiny penny before an inheritance? Is not that man a fool who tends his mortal part and neglects his angelic part, as if a man should paint the wall of his house and let the timber rot? Is not that man a fool who will feed the devil with his soul—like that emperor who fed his lion with pheasant? Is not that man a fool who lays a snare for himself (Proverbs 1:18); who consults his own shame (Hab. 2:10); who loves death (Proverbs 8:36)?

5. The ungodly are vile people

"I will make your grave; for you are vile" (Nah. 1:14). Sin makes men base; it blots their name; it taints their blood. "They are all together become filthy" (Psalm 14:3). In the Hebrew it is "they have become stinking." If you call wicked men ever so bad, you cannot call them worse than their name deserves: they are swine (Matt. 7:6); vipers (Matt. 3:7); devils (John 6:70). The wicked are dross and refuse (Psalm 119:119), and heaven is too pure to have any dross mingled with it.

6. Their temporal mercies are continued in judgment 

The wicked may have health and estate, yes, more than heart can wish (Psalm 73:7)—but "their table is a snare" (Psalm 69:22). Sinners have their mercies with God's permission, but not with his  love. The people of Israel would have been better without their quail, than to have had such sour sauce. The ungodly are usurpers; they lack a spiritual title to what they possess. Their good things are like cloth picked up at the draper's which is not paid for. Death will bring a sad reckoning at last.

7. Their temporal judgments are not removed in mercy 

Pharaoh had ten arrows shot at him (ten plagues) and all those plagues were removed; but as his heart remained hard, those plagues were not removed in mercy. It was not a preservation—but a reservation. God reserved him as a signal monument of his justice, when he was drowned in the depths of the sea. God may reprieve men's lives, when he does not remit their sins. The wicked may have sparing mercy, but not saving mercy.  

8. The ungodly, while they live, are exposed to the wrath of God  

"He who believes not, the wrath of God abides on him" (John 3:36). Whoever lacks grace is like someone who lacks a pardon; every hour he is in fear of execution. How can a wicked man rejoice? Over his head hangs the sword of God's justice; and under him hell-fire burns.

9. The ungodly at death, must undergo God's fury and indignation

"The wicked shall be turned into hell" (Psalm 9:17). I have read of a lodestone in Ethiopia which has two corners. With one it attracts iron and with the other it repels it. So God has two hands: one of mercy and one of justice. With the one, he will draw the godly to heaven; with the other, he will thrust the sinner to hell. 

And oh, how dreadful is that place! It is called a fiery lake (Rev. 20:15). That is, a lake to denote the many torments in hell; and a fiery lake to show the fierceness of the punishment. Strabo in his "Geography" mentions a lake in Galilee of such a pestiferous nature that it scalds off the skin of whatever is thrown into it. But alas, that lake is cool, compared with this fiery lake into which the damned are thrown. To demonstrate that this fire is terrible, there are two most pernicious qualities in it:

(1) It is sulphurous; it is mixed with brimstone (Rev. 21:8), which is unsavory and suffocating.

(2) It is inextinguishable: the wicked shall be choked in the flames, though not consumed: "And the devil was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever" (Rev. 20:10). See the deplorable condition of all ungodly people! In the eternal world, they shall have a life which always dies, and a death which always lives. May this not frighten men off their sins and make them become godly, unless they are resolved to feel how hot hell-fire is?

B. What rare people the godly are

"The righteous is more excellent than his neighbor" (Proverbs 12:26). Like the flower of the sun, like the wine of Lebanon, like the sparkling on Aaron's breastplate, such is the oriental splendor of a person embellished with godliness. The excellence of the godly appears in seven particulars:

1. The godly are PRECIOUS

Therefore they are set apart for God: "know that the Lord has set apart him who is godly for himself" (Psalm 4:3). We set apart things that are precious. The godly are set apart as God's peculiar treasure (Psalm 135:4); as his garden of delight (Song 4:12); as his royal diadem (Isaiah 62:3). The godly are the excellent of the earth (Psalm 16:3), comparable to fine gold (Lam. 4:2); doubly refined (Zech. 13:9); they are the glory of creation (Isaiah 46:13.) Origen compares the saints to sapphires and crystal. God calls them his jewels (Mal. 3:17). They are jewels:  

(1) For their value. Diamonds (says Pliny) were not known for a long time except among princes, and were hung on their diadems. God so values his people that he will give kingdoms for their ransom (Isaiah 43:3); He put his best Jewel (Christ) in pawn for them (John 3:16).  

(2) For their luster. If one pearl of grace shines so brightly that it delights Christ's heart—"You have ravished my heart with one of your eyes" (Song 4:9), that is, one of your graces—then how illustrious are all the graces together in a constellation!

2. The godly are HONORABLE

"You have been honorable" (Isaiah 43:4). The godly are "a crown of glory in the hand of the Lord" (Isaiah 62:3). They are "plants of renown" (Ezek. 16:14). They are not only vessels of mercy but vessels of honor (2 Tim. 2:21). Aristotle calls honor the chief good thing. The godly are near akin to the blessed Trinity: they have the tutelage and guardianship of angels; they have "God's name written upon them" (Rev. 3:12) and "the Holy Spirit dwelling in them" (2 Tim. 1:14).

The godly are a sacred priesthood. The priesthood under the law was honorable. The king's daughter was wife to Jehoiada the priest (2 Chron. 22:11). It was a custom among the Egyptians to have their kings chosen from their priests. The saints are a divine priesthood to offer up spiritual sacrifices (1 Pet 2:9). They are co-heirs with Christ (Romans 8:17). They are kings (Rev. 1:6). Novarinus tells of an ancient king who invited a company of poor Christians and made them a great feast. On being asked why he showed so much respect to people of such poor birth and extraction, he told them, "These I must honor as the children of the most high God. They will be kings and princes with me in the eternal world." 

The godly are in some sense higher than the angels. The angels are Christ's friends; these are his spouse. The angels are called morning stars (Job 38:7)—but the saints are clothed with the Sun of righteousness (Rev. 12:1). All men, says Chrysostom, are ambitious for honor. See, then, the honor of the godly! "Wisdom is supreme; therefore get wisdom. Though it cost all you have, get understanding. Esteem her, and she will exalt you; embrace her, and she will honor you." (Proverbs 4:7,8). The trophies of the saints' renown, will be erected in the eternal world.

3. The godly are LOVED by God

"The excellency of Jacob, whom he loved" (Psalm 47:4). A holy heart is the garden where God plants the flower of his love. God's love to his people is an ancient love, it dates from eternity (Eph. 1:4). He loves them with a choice, distinguishing love; they are the "dearly beloved of his soul" (Jer. 12:7). The men of the world have bounty dropping from God's fingers—but the godly have love dropping from God's heart. He gives to one, a golden cup—to the other, a golden kiss. He loves the godly as he loves Christ (John 17:26). It is the same love in kind, though not in degree. Here the saints merely sip God's love; in heaven they shall drink of rivers of pleasure (Psalm 36:8). The love of God to His people is permanent. Death may take their life away from them—but not God's love: "I have loved you with an everlasting love; I have drawn you with loving-kindness" (Jer. 31:3).

4. The godly are PRUDENT people

They have good insight and foresight:  

(1) They have good INSIGHT. "He who is spiritual judges all things" (1 Cor. 2:15). The godly have insight into people and things. They have insight into people, because they have the anointing of God, and by a spirit of discerning they can see some differences between the precious and the vile (Jer. 15:19). God's people are not censorious—but they are judicious. They can see a foul heart—through a naked breast and a painted face. They can see a revengeful spirit—through a bitter tongue. They can guess at the tree—by the  fruit (Matt. 12:33). They can see the plague tokens of sin appearing in the wicked, which makes them leave the tents of those sinners (Numb. 16:26).

The godly have insight into things mysterious. They can see much of the mystery of their own hearts. Take the greatest politician who understands the mysteries of state—he still does not understand the mystery of his own heart. You will sometimes hear him swear that his heart is good—but a child of God sees much heart corruption (1 Kings 8:38). Though some flowers of grace grow there, he still sees how fast the weeds of sin grow, and is therefore continually weeding his heart by repentance and mortification.

The godly can discern the mystery of the times: "The children of Issachar were men who had understanding of the times" (1 Chron. 12:32). The godly can see when an age runs to seed—when God's name is dishonored, his messengers despised, his gospel eclipsed. The people of God strive to keep their garments pure (Rev. 16:15). Their care is that the times may not be the worse because of them; nor they the worse because of the times.

The godly understand the mystery of living by faith: "The just shall live by faith" (Heb. 10:38). They can trust God's heart—where they cannot trace his hand. They can get comfort out of a promise, as Moses got water out of the rock (Exod. 17:6). "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" (Hab. 3:17,18).  

(2) They have good FORESIGHT. They foresee the evil of a temptation: "we are not ignorant of his devices" (2 Cor. 2:11). The wicked swallow temptations like pills, and when it is too late, feel these pills afflict their conscience. But the godly foresee a temptation, and will not come near. They see a snake under the beautiful flowers! They know that Satan's kindness—is craftiness!

The godly foresee temporal dangers: "A prudent man foresees the evil, and hides himself" (Proverbs 22:3). The people of God see when the cloud of wrath is ready to drop on a nation, and they get into their rooms (Isaiah 26:20)—the attributes and promises of God; and into the clefts of the rocks—the bleeding wounds of Christ—and hide themselves. Well therefore, may they be baptized with the name of wise virgins.

5. The godly are the bulwark of a nation

The godly are the pillars to keep a city and nation from falling; they stave off judgment from a land. It was said of old, that so long as Hector lived, Troy could not be demolished. God could do nothing to Sodom—until Lot had gone out of it (Gen. 19:22). Golden Christians are bronze walls. The Lord would soon execute judgment in the world—were it not for the sake of a few pious people. Would God preserve the world only for drunkards and swearers? He would soon sink the ship—but for the fact that some of his elect are in it. Yet such is the indiscretion of men that they injure the saints and count as burdens, those who are the chief blessings (Isaiah 19:24).

6. The godly are of a BRAVE, heroic spirit

"My servant Caleb, because he had another spirit" (Numb. 14:24). An excellent spirit was found in Daniel (Dan. 5:12). The godly hate that which is base and sordid. They will not enrich their purses by enslaving their consciences. They are noble and courageous in God's cause: "the righteous are bold as a lion" (Proverbs 28.1). The saints live in accordance with their high birth: they yearn for God's love; they aspire to glory; they set their feet where worldly men set their heart; they display the banner of the gospel, lifting up Christ's name and interest in the world.

7. The godly are HAPPY people

King Balak sent to curse the people of God—but the Lord would not allow it. "God said unto Balaam, You shall not curse the people: for they are blessed" (Numb. 22:12). And Moses afterwards records it as a memorable thing that God turned the king's intended curse into a blessing: "the Lord your God turned the curse into a blessing unto you" (Deut. 23:5). Those who are always on the strongest side must of necessity be happy: "The Lord is on my side" (Psalm 118:6). They are happy—who have all conditions sanctified to them (Romans 8:28), who are crowned with peace while they live (Psalm 119:165) and with glory when they die (Psalm 73:24). And may this not tempt everyone to become godly? "Happy are you, O Israel: a people saved by the Lord!" (Deut. 33:29).

C. To strive for godliness is most rational

1. It is the highest act of reason, to become a Christian

If, while he remains in nature's soil, he is poisoned with sin—no more actually fit for communion with God than a toad is fit to be made an angel—then it is very consonant to reason that he should strive for a change.

2. It is rational because this change is for the better

"Now are you light in the Lord" (Eph. 5:8). Will not anyone be willing to exchange a dark prison—for a king's palace? Will he not exchange his brass—for gold? You who become godly change for the better: you change your pride—for humility; you change your uncleanness—for holiness. You change a lust that will damn you—for a Christ who will save you. If men were not besotted, if their fall had not knocked their brains out—they would see that it is the most rational thing in the world to become godly.

D. The excellence of godliness

The excellence of godliness appears in several ways:

1. Godliness is our spiritual beauty

"The beauties of holiness" (Psalm 110:3). Godliness is to the soul, what the light is to the world—to illustrate and adorn it. It is not greatness which approves us in God's eye—but goodness. What is the beauty of the angels—but their sanctity? Godliness is the intricate embroidery and workmanship of the Holy Spirit. A soul furnished with godliness is filled with beauty, it is enameled with purity. This is the clothing of wrought gold which makes the King of heaven fall in love with us. Were there no excellence in holiness, the hypocrite would never try to paint it. Godliness sheds a glory and luster on the saints. What are the graces—but the golden feathers in which Christ's dove shines! (Psalm 68:13)

2. Godliness is our defense

Grace is called "the armor of light" (Romans 13:12). It is light for beauty, and armor for defense. A Christian has armor of God's making, which cannot be shot through. He has the shield of faith, the helmet of hope, the breastplate of righteousness. This armor defends against the assaults of temptation, and the terror of hell.

3. Godliness breeds solid peace

"Great peace have those who love your law" (Psalm 119:165). Godliness composes the heart, making it quiet and calm like the upper region, where there are no winds and tempests. How can that heart be unquiet—where the Prince of Peace dwells? "Christ in you" (Col. 1:27). A holy heart may be compared to the doors of Solomon's temple, which were made of olive tree, carved with open flowers (1 Kings 6:32). The olive of peace and the open flowers of joy are in that heart.

"I have spoken these things to you so that My joy may be in you and your joy may be complete." John 15:11. Godliness does not destroy a Christian's joy—but refines it. His rose is without prickles, his wine without froth. He who is a favorite of heaven must of necessity be full of joy and peace. He may truly sing a sonnet to his soul and say, "Soul, take your ease" (Luke 12:19). King Ptolemy asked someone how he might be at rest when he dreamed. He replied, "Let piety be the scope of all your actions." If anyone should ask me how he should be at rest when he is awake, I would return a similar answer: "Let his soul be inlaid with godliness."

4. Godliness is the best trade we can engage in

It brings profit. Wicked men say, "It is vain to serve God; and what profit is it?" (Mal. 3:14). To be sure, there is no profit in sin: "Treasures of wickedness profit nothing" (Proverbs 10:2). But godliness is profitable (1 Tim. 4:8). It is like digging in a gold mine, where there is gain, as well as toil. Godliness makes God himself our portion: "The Lord is the portion of my inheritance" (Psalm 16:5). If God is our portion—all our estate lies in jewels! Where God gives himself, he gives everything else. Whoever has the castle, has all the royalties belonging to it. God is a portion that can be neither spent nor lost. "God is the strength of my heart and my portion forever!" (Psalm 73:26). Thus we see that godliness is a thriving trade.

And as godliness brings profit with it, so it is profitable "for all things" (1 Tim. 4:8). What else is profitable, besides godliness? Food will not give a man wisdom; gold will not give him health; honor will not give him beauty. But godliness is useful for all things: it fences off all troubles; it supplies all needs; it makes soul and body completely happy.

5. Godliness is an enduring substance

It knows no fall of the leaf. All worldly  delights have a death's-head set on them. They are only shadows and they are fleeting. Earthly comforts are like Paul's friends, who took him to the ship and left him there (Acts 20:38). So these will bring a man to his grave and then take their farewell. But godliness is a possession we cannot be robbed of. It runs parallel with eternity. Force cannot weaken it; age cannot wither it. It outbraves sufferings; it outlives death (Proverbs 10:2). Death may pluck the stalk of the body—but the flower of grace  is not hurt.

6. Godliness is so excellent that the worst men would like to have it, after they die

Though at present godliness is despised and under a cloud—yet at death all would like to be godly. A philosopher asked a young man whether he would like to be rich Croesus or virtuous  Socrates. He answered that he would like to live with Croesus—and die with Socrates. So men would like to live with the wicked in pleasure—but die with the godly: "Let me die the death of the righteous, and let my last end be like his!" (Numb. 23:10). If, then, godliness is so desirable at death, why should we not pursue it now?

E. There are only a few godly people

They are like the gleanings after vintage. Most receive the mark of the beast (Rev. 13:17). The devil keeps open house for all comers, and he is never without guests. This may prevail with us to be godly. If the number of the saints is so small, how we should strive to be found among these pearls! "But a remnant shall be saved" (Romans 9:27). It is better to go to heaven with the few—than to hell in the crowd! Christ's flock is a little one. "Don't be afraid, little  flock, because your Father delights to give you the kingdom!" Luke 12:32 

F. Consider how vain and contemptible other things are, which people void of godliness, busy themselves about

Men are taken up with the things of this life, and "what profit has he who has labored for the wind?" (Eccles. 5:16). Can the wind fill? What is gold but dust (Amos 2:7), which will sooner choke than satisfy? Pull off the mask of the most beautiful thing under the sun—and look what is inside. There is care and vexation! And the greatest care is still to come—and that is to give account to God. Worldly joys are as fleeting as a bubble floating down the stream.

But godliness has real worth in it. If you speak of true honor, it is to be born of God; if of true valor, it is to fight the good fight of faith; if of true delight, it is to have joy in the Holy Spirit. Oh, then, espouse godliness! Here reality is to be had. Of other things we may say, "They comfort in vain!" (Zech. 10:2)

PALM SUNDAY

PALM SUNDAY

In the New Testament you have it written that Jesus entered Jerusalem for the last time riding on a colt, the foal of an ass. Two of his disciples, acting upon the instructions of their Master, had entered a village near the Mount of Olives, and there they found the colt by the door without, in a place where two ways met. They unloosed the animal, telling those that stood by and questioned them, that the Master had need of him. Then they brought the colt to Jesus, who mounted upon its back, after some of the disciples had spread their garments thereon. It was thus that Jesus rode into Jerusalem to his death. And when the great multitude of people who were gathered to the Passover saw him coming they cut branches from the palm trees by the side of the way, and spread them on the ground before Jesus, while they cried with joyful voices: "Hosanna; blessed be the King that cometh in the name of the Lord."

In this incident you have the origin of Palm Sunday. It is the first day of Holy Week, the week which is dedicated by the Catholic Church to the commemoration of the sufferings and death of Jesus. With the early church throughout Europe it was the custom to lay the branches of a tree upon the altar on this day, and as the palm tree does not grow in Europe, the box, the yew, and especially the willow tree, were used instead. The branches were blessed by the priest, sprinkled with holy water, and then carried in procession through the town. As part of this procession it was sometimes arranged to have a figure representing Jesus sitting upon an ass—either a living figure or one made of wood, sitting upon a wooden animal. This wooden effigy was drawn along upon wheels, and the people in the street scattered the consecrated branches before it. Flowers were sometimes used as well as the branches of trees.

It is a beautiful ceremony, this blessing of flowers and tree-branches upon Palm Sunday in memory of Christ's entry into Jerusalem, and it is one to interest all you children. But in the Middle Ages a great many unworthy things, such as the selling of palm-branches in order to avert diseases, became associated
 with Palm Sunday. Indeed, that whole week, the week that should have been so solemn and sacred, was turned into an occasion of feasting and frivolity. At the Reformation many of these unworthy things were abolished, and the ceremonies in connection with Palm Sunday were considerably modified here in England. Yet in some parts of the country it is still a custom to go a-palming—that is to say, to gather willow-branches—on the day before Palm Sunday.

With the Roman Catholic Church, however, and especially in the ceremonies at Rome during Holy Week, an important place is given to Palm Sunday. The officiating priest blesses the branches, which are then distributed. In the solemn mass that follows, the people in the congregation hold the branches in their hands to the end of the service. In most cases these consecrated branches are taken home and preserved during the year; then they are burned and the ashes used upon Ash Wednesday.

PRAYER TO START THE HOLY WEEK

Lord Jesus, You are the true Passover Lamb! Anti-type of all Types! The Reality of all Shadows, what tender longings for my welfare 

glowed in Your Heart! May my chief preparation for Communion with Thee, at Your Table, consist in a pure and ardent longing after Thee, such as may truly be called hungering and thirsting after Righteousness.  

Grant me the grace daily to remember Your earnest desire; 

yea, do Thou Thyself remind me of it by Your Holy Spirit. May my cold and insensible heart be inflamed thereby. 

Let me daily bring that evil, torpid heart to Thee, to be warmed and quickened, and to be made like-minded with Thine.  And if my wandering heart should by manifold occurrences be detained from coming to Thee throughout the day, grant that this Hour,which with desire Thou desire to see, may be the blessed Time of my enjoying Communion with Thee! May I feel it as the greatest misfortune when my Heart is estranged from Thine I May offer up all I have, and all I am, to Thee, as heartily as Thou did offer Thyself for Me! 

May I meet Shame, Suffering, and Death itself, as willingly as Thou did give up Thyself to Death for my Sake.

I pray that my heart learn to embrace and meditate on the wonderful work that you have accomplished on my behalf. Amen ! 

TWO CONCLUSIONS

TWO CONCLUSIONS

$0.99 On Amazon Kindle

Concerning the characteristic signs aforementioned, I shall lay down two conclusions:

1. These characteristics are a Christian's box of evidences

For as an impenitent sinner has the signs of reprobation on him, by which, as by so many spots and tokens, he may know he shall die, so whoever can show these happy signs of a godly man, may see the evidences of salvation in his soul, and may know he has "passed from death unto life" (John 5:24). He is as sure to go to heaven as if he were in heaven already. Such a person is undoubtedly a member of Christ—and if he should perish, then a member of Christ might perish. These blessed characteristics may comfort a Christian under all worldly dejection and diabolical suggestions. Satan tempts a child of God with this—that he is a hypocrite and has no title to the land of promise. A Christian may pull out these evidences and challenge the devil to prove that any wicked man or hypocrite ever had such a good certificate to show for heaven. Satan may sooner prove himself a liar, than the saint a hypocrite.

2. Whoever has one of these characteristics in truth, has everything in embryo

Whoever has one link of a chain has the whole chain.

Objection: But may a child of God say, "Either I do not have all these characteristics or else they are so faintly stamped in me that I cannot discern them"?

Answer: To satisfy this scruple you must diligently observe the distinctions which the Scripture makes between Christians. It puts them into several classes and orders. Some are little children  who have only recently begun breast-feeding on the gospel; others are young men who have grown up to more maturity of grace; others are  fathers who are ready to take their degree of glory (1 John 2:12-14). Now, you who are only in the first rank or class may still have the  vitals of godliness, as well as those who have arrived at a higher stature in Christ. 

The Scripture speaks of the cedar and the  bruised reed; the latter of which is as true a plant of the heavenly paradise, as the other. So the weakest ought not to be discouraged. Not all have these characteristics of godliness written in capital letters. If they are only faintly stamped on their souls, God can read the work of his Spirit there. Though the seal is only faintly set on the wax, it ratifies the will and gives a real conveyance of an estate. If there is found just some good thing towards the Lord (as it was said of Abijah), God will accept it (1 Kings 14:13).

A GODLY MAN STRIVES TO BE AN INSTRUMENT FOR MAKING OTHERS GODLY

$0.99 on amazon Kindle

A GODLY MAN STRIVES TO BE AN INSTRUMENT FOR MAKING OTHERS GODLY

He is not content to go to heaven alone, but wants to take others there. Spiders work only for themselves—but bees  work for others. A godly man is both a diamond and a magnet—a diamond for the sparkling luster of grace, and a magnet for his attractiveness. He is always drawing others to embrace piety. Living things have a propagating virtue. Where piety lives in the heart, there will be an endeavor to propagate the life of grace in those we converse with: "My son, Onesimus, whom I have begotten in my bonds" (Philem. 10). Though God is the  fountain of grace—yet the saints are the pipes which transmit the living streams to others.

This great effort for the conversion of souls proceeds:

From the nature of godliness

Grace is like fire--which assimilates and turns everything into its own nature. Where there is the fire of grace in the heart, it will endeavor to inflame others. Grace is a holy leaven, which will be seasoning and leavening others with divine principles. Paul would gladly have converted Agrippa—how he courted him with rhetoric! "King Agrippa, do you believe the prophets? I know you do" (Acts 26:27). His zeal and eloquence had almost captivated the king (v. 28). Then Agrippa said to Paul, "Do you think that in such a short time you can persuade me to be a Christian?"

From a spirit of compassion

Grace makes the heart tender. A godly man pities those who are in the gall of bitterness. He sees what a deadly cup is brewing for the wicked! They must, without repentance, be bound over to God's wrath! The fire which rained on Sodom was but a painted fire in comparison with hell fire. This is a fire with a vengeance: "Suffering the vengeance of eternal fire" (Jude 7). Now when a godly man sees Satan's captives ready to be damned, he strives to convert them from the error of their way: "Knowing the terror of the Lord, we persuade men" (2 Cor. 5:11).

From a holy zeal he has for Christ's glory

The glory of Christ is as dear to him as his own salvation. Therefore, that this may be promoted--he strives with the greatest effort to bring souls to Christ.

It is a glory to Christ, when multitudes are born to him. Every star adds a luster to the sky; every convert is a member added to Christ's body, and a jewel adorning his crown. Though Christ's glory cannot be increased, as he is God—yet as he is Mediator, it may. The more that are saved, the more Christ is exalted. Why else should the angels rejoice at the conversion of a sinner—but because Christ's glory now shines the more? (Luke 15:10)  

Use 1: This excludes those who are  spiritual eunuchs from the number of the godly. They do not strive to promote the salvation of others. "The one through whom no one else is born--is himself born unworthily."

If men loved Christ, they would try to draw as many as they could to him. He who loves his captain will persuade others to come under his banner. This unmasks the hypocrite. Though a hypocrite may make a show of grace himself—yet he never bothers to procure grace in others. He is without compassion. I may allude to the verse: "Let the dying die, and the perishing perish. Let those who are left eat one another's flesh" (Zech. 11:9). Let souls go to the devil, he cares not.

How far from being godly are those who instead of striving for grace in others, work to destroy all hopeful beginnings of grace in them! Instead of drawing them to Christ, they draw them from Christ. Their work is to poison and harm souls. This harming of souls occurs in three ways:

(1) By bad edicts. So Jeroboam made Israel sin (1 Kings 16:26). He forced them to idolatry.

(2) By bad examples. Examples speak louder than precepts—but principally the examples of great men are influential. Men placed on high, are like the "pillar of cloud." When that went, Israel went. If great men live sinfully, others will follow them.

(3) By bad company. The breath of sinners is infectious. They are like the dragon which "cast a flood out of his mouth" (Rev. 12:15). They cast a flood of oaths out of their mouths. Wicked tongues are set on fire by hell (Jas. 3:6). The sinner brings match and gunpowder--and the devil brings the fire! The wicked are forever setting snares and temptations before others, as the prophet speaks in another sense: "I set pots full of wine, and cups, and I said unto them--Drink" (Jer . 35:5). So the wicked set pots of wine before others and make them drink, until reason is stupefied and lust inflamed. These who make men proselytes to the devil--are prodigiously wicked. How sad will be the doom of those who, besides their own sins, have the blood of others to answer for!

If it is the sign of a godly man to promote grace in others--then how much more ought he to promote it in his near relations. A godly man will be careful that his children should know God. He would be very sad if any of his family should burn in hell. He labors to see Christ formed in those who are himself in another edition. Augustine says that his mother Monica travailed with greater care and pain for his spiritual than for his natural birth.

The time of childhood is the fittest time to be sowing  seeds of piety in our children. "Who is it he is trying to teach? To whom is he explaining his message? To children weaned from their milk, to those just taken from the breast" (Isaiah 28:9). The wax, while it is soft and tender, will take any impression. Children, while they are young, will fear a reproof; when they are old, they will hate it.

(1) It is pleasing to God that our children should know him early in life. When you come into a garden, you love to pluck the young bud and smell it. God loves a saint in the bud. Of all the trees which the Lord could have chosen in a prophetic vision (Jer. 1:11), he chose the almond tree, which is one of the first of the trees to blossom. Such an almond tree is an early convert.

(2) By endeavoring to bring up our children in the fear of the Lord, we shall provide for God's glory when we are dead. A godly man should not only honor God while he lives—but do something that may promote God's glory when he is dead. If our children are seasoned with gracious principles, they will stand up in our place when we have gone, and will glorify God in their generation. A good piece of ground bears not only a  fore-crop but an after-crop. He who is godly does not only bear God a good crop of obedience himself while he lives—but by training his child in the principles of piety, he bears God an after-crop when he is dead.  

Use 2: Let all who have God's name placed on them, do what in them lies to advance piety in others. A knife touched with a magnet, will attract the needle. He whose heart is divinely touched with the magnet of God's Spirit, will endeavor to attract those who are near him to Christ. The heathen could say, "We are not born for ourselves only." The more excellent anything is, the more diffusive it is. In the body every member is diffusive: the eye conveys light; the head, spirits; the heart, blood. A Christian must not move altogether within his own circle—but seek the welfare of others. To be diffusively good makes us resemble God, whose sacred influence is universal.

And surely it will be no grief of heart, when conscience can witness for us that we have brought glory to God in this matter by working to fill heaven.

Not that this is in any way meritorious, or has any causal influence on our salvation. Christ's blood is the sole cause—but our promoting God's glory in the conversion of others--is a signal evidence of our salvation. As the rainbow is not a cause why God will not drown the world—but is a sign that he will not drown it; or as Rahab's scarlet thread hung out of the window (Joshua 2:18) was not a cause why she was exempted from destruction—but was a sign of her being exempted; just so, our building up others in the faith is not a cause why we are saved--but it is a symbol of our piety and a presage of our eternal felicity!

And thus I have shown the marks and characteristics of a godly man. If a person thus described is reputed a fanatic, then Abraham and Moses and David and Paul were fanatics, which I think none but atheists will dare to affirm!

A GODLY MAN WALKS WITH GOD

A GODLY MAN WALKS WITH GOD

$0.99 on Amazon Kindle

"Noah walked with God" (Gen. 6:9). The age in which Noah lived was very corrupt: "the wickedness of man was great in the earth" (v.5). But the iniquity of the times, could not put Noah off his walk: "Noah walked with God." Noah is called a "preacher of righteousness" (2 Peter 2:5):

Noah preached by doctrine 

His preaching (say some of the rabbis) was in this vein: "Turn from your evil ways, so that the waters of the flood will not come upon you and cut off the whole of Adam's race."

Noah preached by his life 

He preached by his humility, patience, sanctity. "Noah walked with God."

Question: What is it, to walk with God?

Answer: Walking with God imports five things: 

Walking as under God's eye. Noah reverenced God. A godly man sets himself as in God's presence, knowing that his judge is looking on: "I have set the Lord always before me" (Psalm 16:8). David's eyes were here.

The familiarity and intimacy which the soul has with God. Friends walk together and console themselves with one another. The godly make known their requests to God--and he makes known his love to them. There is a sweet fellowship between God and his people: "Our fellowship (koinonia) is with the Father, and with his Son Jesus Christ" (1 John 1:3).

Walking above the earth. A godly man is elevated above all sublunary objects. The person who walks with God must ascend very high. A dwarf cannot walk among the stars, nor can a dwarfish, earthly soul walk with God.

Visible piety. Walking is a visible posture. Grace must be conspicuous to the onlookers. He who reveals something of God in his behavior, walks with God. He shines forth in biblical conduct.

Continued progress in grace. It is not only a step--but a walk. There is a going on towards maturity. A godly man does not sit down in the middle of the way--but goes on until he comes to the "end of his faith" (1 Pet. 1:9). Though a good man may be out of the path, he is not out of the way. He may through infirmity step aside (as Peter did)—but he recovers by repentance and goes on in progressive holiness: "The righteous will hold to their ways, and those with clean hands will grow stronger" (Job 17:9).

Use 1: See from this how improper it is to describe as godly, those who do not walk with God. They want to have Noah's crown—but they do not love Noah's walk. Most are found in the devil's black walk! "Many walk, of whom I tell you weeping, that they are the enemies of the cross of Christ" (Phil. 3:18). 

Some will commend walking with God, and say it is the rarest life in the world—but will not set one foot on the way. All who commend wine, do not pay the price. Many a father commends virtue to his child--but does not set him a pattern.

Others walk a few steps in the good old ways—but they retreat back again (Jer. 6:16). If the ways of God were not good, why did they enter them? If they were good, why did they forsake them? "For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment" (2 Pet. 2:21).

Others slander walking with God as a melancholy walk. God accounts this as blasphemy: "the way of truth shall be evil spoken of" (2 Pet. 2:2). In the Greek it is "it shall be blasphemed."

Others deride walking with God as if it were a way of foolish scrupulosity. "What! Do you want to join the "holy tribe"? Do you want to be wiser than others?" There are some people who, if it were in their power, would jeer holiness out of the world. The chair of the scornful, stands at the mouth of hell (Proverbs 19:29).

Others, instead of walking with God, walk according to the flesh (2 Pet. 2:10).

(1) They walk by fleshly opinions.

(2) They walk according to fleshly lusts. 

(1) They walk by fleshly OPINIONS. There are six of these:

(a) That it is best "to do what most do, to steer after the course of the world—and to be in the world's mode." They think it best--not to get a new heart—but to get into a new fashion.

(b) That reason is the highest judge and umpire in matters of piety. "We must believe no further than we can see!" For a man to become a fool that he may be wise, to be saved purely by the righteousness of another, to keep all by losing all—this the natural man will by no means put in his creed.

(c) That a little religion will serve the turn. "The  lifeless form may in be kept up—but zeal is madness!" The world thinks that piety to be best which, like leaf-gold, is spread very thin.

(d) That the way which is exposed to affliction is not good. A stick, though it is straight, seems crooked under water. So piety, if it is under affliction, appears crooked to a carnal eye.

(e) That all a man's concern should be for the present world. As that profane cardinal said, he "would leave his part in paradise to keep his cardinalship in Paris."

(f) That sinning is better than suffering. It is greater concern to keep the skin whole--than the conscience pure.

These are such rules as the crooked serpent has found out—and whoever walks by them, shall neither know God, nor peace." 

(2) They walk according to fleshly LUSTS. "For those who are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit." Romans 8:5. "For if you live after the flesh--you shall die: but if you through the Spirit do mortify the deeds of the body--you shall live." Romans 8:13. They make provision (turn caterers) for the flesh (Romans 13:14). Such a person was the Emperor Heliogabalus. He so indulged the flesh that he never sat except among sweet flowers, mixed with amber and musk. He attired himself in purple, set with precious stones. He did not burn oil in his lamps—but a costly balsam brought from Arabia, very odoriferous. He bathed himself in perfumed water; he put his body to no other use—but to be a strainer for fine food and drink to run through.

The ungodly walk according to the flesh. If a drunken or unclean lust calls--they gratify it! They brand as cowards, all who dare not sin at the same rate as they do. These, instead of walking with God, walk contrary to him. Lust is the compass they sail by! Satan is their  pilot--and hell the port they are bound for. 

Use 2: Let us test whether we have this characteristic of the godly: Do we walk with God? That may be known: 

By the way we walk in. It is a private, secluded way, in which only some few holy ones walk. Therefore it is called a "pathway" to distinguish it from the common road: "in the pathway thereof is no death" (Proverbs 12:28). "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it." Matthew 7:13-14.

By a walk in the fear of God. "Enoch walked with God" (Gen. 5:22). The Chaldean version renders it, "he walked in the fear of the Lord." The godly are fearful of that which may displease God. "How then can I do this great wickedness--and sin against God!" (Gen. 39:9). This is not a base, servile fear—but:

(1) A fear springing from affection (Hos. 3:5). A child fears to offend his father out of the tender affection he has for him. This made holy Anselm say, "If sin were on one side and hell on the other--I would rather leap into hell than willingly offend my God."

(2) A fear joined with faith. "By faith Noah, moved with fear" (Heb. 11:7). Faith and fear go hand in hand. When the soul looks at God's holiness, he fears. When he looks at God's promises, he believes. A godly man trembles—yet trusts. Fear preserves reverence, faith preserves cheerfulness. Fear keeps the soul from lightness, faith keeps it from sadness. By this we may know whether we walk with God, if we walk "in the fear of God." We are fearful of infringing his laws, and forfeiting his love. It is a brand set upon the ungodly: "There is no fear of God before their eyes" (Romans 3:18). The godly fear--and do not offend (Psalm 4:4). The wicked offend--and do not fear (Jer. 5:23,24). Careless and dissolute walking will soon estrange God from us--and make him weary of our company: "what communion has light with darkness?" (2 Cor. 6:14). 

Use 3: Let me persuade all who wish to be accounted godly, to get into Noah's walk. When the truth of grace is in the heart--the beauty of grace is seen in the walk! "Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!" 2 Corinthians 5:17

Walking with God is very pleasing to God. He who walks with God declares to the world, which company he loves most: "His fellowship is with the Father" (1 John 1:3). He counts those the sweetest hours which are spent with God. This is very pleasing and acceptable to God: "Enoch walked with God" (Gen. 5:24). And see how kindly God took this at Enoch's hand: "he had this testimony, that he pleased God" (Heb. 11:5).

Close walking with God will be a good means to entice and allure others to walk with him. The apostle exhorts wives so to walk, that the husbands might be won by their conduct (1 Pet. 3:1). Justin Martyr confessed that he became a Christian by observing the holy and innocent lives of the early saints.

Close walking with God would put to silence the adversaries of the truth (1 Pet. 2:15). Careless behavior puts a sword into wicked men's hands to wound piety. What a sad thing it is when it is said of professing Christians--that they are as proud, as covetous and as unjust as others! Will this not expose the ways of God to contempt? But holy and close walking would stop the mouths of sinners, so that they should not be able to speak against God's people without giving themselves the lie. Satan came to Christ and "found nothing in him" (John 14:30). What a confounding thing it will be to the wicked when holiness is the only thing they have to fasten on the godly as a crime. "We will never find any basis for charges against this man Daniel unless it has something to do with the law of his God" (Dan. 6:5).

Walking with God is a pleasant walk. The ways of wisdom are called pleasantness (Proverbs 3:17). Is the light not pleasant? "They shall walk, O Lord, in the light of your countenance" (Psalm 89:15). Walking with God is like walking among beds of spices, which send forth a fragrant perfume. This is what brings peace: "walking in the fear of the Lord, and in the comfort of the Holy Spirit" (Acts 9:31). While we walk with God, what sweet music the bird of conscience makes in our breast! "They shall sing in the ways of the Lord" (Psalm 138:5).

Walking with God is honorable. It is a credit for one of an inferior rank, to walk with a king. What greater dignity can be put upon a mortal man, than to converse with his Maker, and to walk with God every day?

Walking with God leads to rest: "There remains therefore a rest to the people of God" (Heb. 4:9). Those who walk with their sins shall never have rest: "they rest not day and night" (Rev. 4:8). But those who walk with God shall sit down in the kingdom of God (Luke 13:29); just as a weary traveler, when he comes home, sits down and rests. "To him who overcomes, I will grant to sit with me in my throne" (Rev. 3:21). A throne denotes honor, and sitting denotes rest.

Walking with God is the safest walking. Walking in the ways of sin, is like walking on the banks of a river. The sinner treads on the precipice of the bottomless pit, and if death gives him a jog, he tumbles in. But it is safe going in God's way: "Then shall you walk in your way safely" (Proverbs 3:23). He who walks with a guard walks safely. He who walks with God, shall have God's Spirit to guard him from sin, and God's angels to guard him from danger (Psalm 91:11).

Walking with God will make death sweet. It was Augustus' wish that he might have a euthanasia--a quiet, easy death without much pain. If anything makes our pillow easy at death it will be this, that we have walked with God in our lives. Do we think walking with God can do us any hurt? Did we ever hear any cry out on their deathbed--that they have been too holy, that they have prayed too much, or walked with God too much? No! That which has cut them to the heart has been this--that they have not walked more closely with God! They have wrung their hands, and torn their hair--to think that they have been so bewitched with the pleasures of the world. Close walking with God will make our enemy (death) be at peace with us. When King Ahasuerus could not sleep, he called for the book of records, and read it (Esther 6:1). So when the violence of sickness causes sleep to depart from our eyes, and we can call for conscience (that book of records) and find written in it, "On such a day we humbled our souls by fasting; on such a day our hearts melted in prayer; on such a day we had sweet communion with God"—what a reviving this will be! How we may look death in the face with comfort and say, "Lord, now take us up to you in heaven. Where we have so often been by affection--let us now be by fruition."

Walking with God is the best way to know the mind of God. Friends who walk together impart their secrets one to another: "The secret of the Lord is with those who fear him" (Psalm 25:14). Noah walked with God--and the Lord revealed a great secret to him—destroying the old world and saving him in the ark. Abraham walked with God, and God made him one of his privy council (Gen. 24:40): "Shall I hide from Abraham that thing which I do?" (Gen. 18:17). God sometimes sweetly unbosoms himself to the soul in prayer and in the holy supper, as Christ made himself known to the disciples in the breaking of bread (Luke 24:35).

They who walk with God shall never be wholly left by God. The Lord may withdraw for a time, to make his people cry after him the more—but he will not leave them altogether: "I hid my face from you for a moment; but with everlasting kindness will I have mercy on you" (Isaiah 54:8). God will not cast off any of his old acquaintance; he will not part with one who has kept him company. "Enoch walked with God: and he was not; for God took him" (Gen. 5:24). He took him up to heaven. As the Arabic renders it, "Enoch was lodged in the bosom of divine love."

Question: What may we do, to walk with God?

Answer 1: If you desire to walk with God--get off the old road of sin! He who would walk in a pleasant meadow--must turn off the road. The way of sin is full of travelers. There are so many travelers on this road, that hell, though it is of a great circumference, would gladly enlarge itself and make room for them (Isaiah 5:14). This  way of sin seems pleasant--but the end is damnable. "I have", says the harlot, "perfumed my bed with myrrh, aloes and cinnamon" (Proverbs 7:17). See how with one sweet (the cinnamon) there were two bitters (myrrh and aloes). For that little sweet in sin at present there will be a far greater proportion of bitterness afterwards. Therefore get out of these briars. You cannot walk with God and sin: "what fellowship has righteousness with unrighteousness?" (2 Cor. 6:14). 

Answer 2: If you wish to walk with God--get acquainted with him. "Acquaint now yourself with him" (Job 22:21). Know God in his attributes and promises. Strangers do not walk together. 

Answer 3: If you desire to walk with God--get all differences removed. "Can two walk together, except they are agreed?" (Amos 3:3). This agreement and reconciliation is made by faith: "God presented him as a sacrifice of atonement, through faith in his blood" (Romans 3:25). When once we are friends, then we shall be called up to the top of the mount like Moses, and have this dignity conferred on us--to be the favorites of heaven and to forever walk with God. 

Answer 4: If you desire to walk with God--get a liking for the ways of God. They are adorned with beauty (Proverbs 4:18);

they are sweetened with pleasure (Proverbs 3:17);

they are fenced with truth (Rev. 15:3);

they are accompanied with life (Acts 2:28);

they are lengthened with eternity (Hab. 3:6).

Be enamored with the way of piety--and you will soon walk in it. 

Answer 5: If you desire to walk with God--take hold of his arm. Those who walk in their own strength will soon grow weary and tire. "I will go in the strength of the Lord God" (Psalm 71:16). We cannot walk with God, without God. Let us press him with his promise: "I will cause you to walk in my statutes" (Ezek. 36:27). If God takes us by the hand, then we shall "walk, and not faint" (Isaiah 40:31).

A GODLY MAN IS THOROUGHLY TRAINED IN PIETY

A GODLY MAN IS THROUGHLY TRAINED IN PIETY

$0.99 on Amazon Kindle

He obeys every command of God: "I have found David a man after my own heart, for he will carry out all My will" (Acts 13:22). In the Greek it is "all my wills." A godly man strives to walk according to the full breadth and latitude of God's law. Every command has the same stamp of divine authority on it, and he who is godly will obey one command as well as another: "Then shall I not be ashamed, when I have respect to all your commandments" (Psalm 119:6). A godly man goes through all the body of piety--as the sun through all the signs of the Zodiac. Whoever is to play a ten-stringed instrument must strike every string or he will spoil all the music. The ten commandments may be compared to a ten-stringed instrument. We must obey every commandment, strike every string, or we cannot make any sweet music in piety.

True obedience is filial. It is fitting that the child should obey the parent in all just and sober commands. God's laws are like the curtains of the tabernacle which were looped together. They are like a chain of gold where all the links are coupled. A godly man will not willingly break one link of this chain. If one command is violated, the whole chain is broken: "whoever shall keep the whole law—yet offend in one point, he is guilty of all" (Jas. 2:10). A voluntary breach of one of God's laws involves a man in the guilt, and exposes him to the curse of the whole law. True obedience is entire and uniform. A good heart, like the needle, points the way in which the loadstone draws.

This is one great difference between a child of God and a hypocrite. The hypocrite picks and chooses in religion. He will perform some duties which are easier, and gratify his pride or interest—but other duties he takes no notice of: "Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices--mint, dill and cummin. But you have neglected the more important matters of the law--justice, mercy and faithfulness" (Matt. 23:23). To sweat in some duties of religion, and freeze in others--is the symptom of a disordered Christian. Jehu was zealous in destroying the idolatry of Baal—but let the golden calves of Jeroboam stand (2 Kings 10:29). This shows that men are not good in truth--when they are good by halves. If your servant should do some of your work you command him, and leave the rest undone, how would you like that? The Lord says, "Walk before me, and be perfect" (Gen. 17:1). How are our hearts perfect with God--when we prevaricate with him? Some things we will do and other things we leave undone. He is godly who is godly universally. "Here I am, Father; command what you will" (Plautus).

There are ten duties that God calls for, which a godly man will conscientiously perform, and indeed these duties may serve as so many other characteristics and touchstones to test our godliness by:

A godly man will often be calling his heart to account

He takes the candle of the Word and searches his innermost being: "I commune with my own heart: and my spirit made diligent search" (Psalm 77:6). A gracious soul searches whether there is any duty omitted--or any sin cherished. He examines his evidences for heaven. As he will not take his gold on trust, so neither will he take his grace. He is a spiritual merchant; he casts up the estate of his soul to see what he is worth. He "sets his house in order." Frequent reckonings keep God and conscience friends. A carnal person cannot abide this heart-work; he is ignorant how the affairs go in his soul. He is like a man who is well acquainted with foreign countries, but a stranger in his own country.

A godly man is much in private prayer

He keeps his hours for private devotion. Jacob, when he was left alone, wrestled with God (Gen. 32:24). So when a gracious heart is alone, it wrestles in prayer and will not leave God until it has a blessing. A devout Christian exercises 'eyes of faith' and 'knees of prayer'.

Hypocrites who have nothing of religion besides the frontispiece, love to be seen. Christ has characterized them: "they love to pray in the corners of the streets--that they may be seen" (Matt. 6:5). The hypocrite is devout in the temple. There everyone will gaze at him—but he is a stranger to secret communion with God. He is a saint in the church—but an atheist in private. A good Christian holds secret communication with heaven. Private prayer keeps up the trade of godliness. When private holiness is laid aside, a stab is given to the heart of piety.

A godly man is diligent in his calling

He takes care to provide for his family. The church must not exclude the shop. Mr. Perkins said: "Though a man is endued with excellent gifts, hears the Word with reverence and receives the sacrament—yet if he does not practice the duties of his calling--all is sheer hypocrisy." Piety never did grant a patent for idleness: "We hear that some among you are idle. They are not busy; they are busybodies. Such people we command and urge in the Lord Jesus Christ to settle down and earn the bread they eat." (2 Thess. 3:11,12). The bread that tastes most sweet--is obtained with most sweat. A godly man would rather fast--than eat the bread of idleness. Vain professing Christians talk of living by faith—but do not live in a calling. They are like the lilies of the field: "they toil not, neither do they spin" (Matt. 6:28). An idle person is the devil's tennis ball, which he bandies up and down with temptation until at last the ball goes out of play.

A godly man sets bounds to himself in things lawful

He is moderate in matters of recreation and  diet. He takes only so much as is needed for the restoration of health, and as may the better dispose him for God's service. Jerome lived abstemiously; his diet was a few dried figs and cold water. And Augustine in his "Confessions" says: "Lord, you have taught me to go to my food--as to a medicine." If the bridle of reason checks the appetite, much more should the curbing-bit of grace do so. The life of a sinner is brutish; the glutton feeds "without fear" (Jude 12), and the drunkard drinks without reason. Too much oil chokes the lamp, whereas a smaller quantity makes it burn more brightly. A godly man holds the golden bridle of temperance, and will not allow his table to be a snare.

A godly man is careful about moral righteousness

He makes conscience of equity as well as piety. The Scripture has linked both together: "that we might serve him in  holiness and righteousness" (Luke 1:74,75). Holiness: there is the first table of the law; righteousness: there is the second table of the law. Though a man may be morally righteous, and not godly—yet no one can be godly, unless he is morally righteous. This moral righteousness is seen in our dealings with men. A godly man observes that golden maxim, "So in everything, do to others what you would have them do to you" (Matt. 7:12). There is a threefold injustice in business matters:

(1) Using false weights: "the balances of deceit are in his hand" (Hos. 12:7). Men, by making their weights lighter, make their sin heavier. "They make the ephah small" (Amos 8:5). The ephah was a measure they used in selling. They made the ephah small; they gave but scant measure. A godly man who takes the Bible in one hand, dare not use false weights in the other.

(2) Debasing a commodity: "they sell the refuse of the wheat" (Amos 8:6). They would pick out the best grains of the wheat and sell the worst at the same price as they did the best. "Your wine is mixed  with water" (Isaiah 1:22). They adulterated their wine—yet made their customers believe it came from the pure grape.

(3) Taking a great deal more than the commodity is worth. "If you sell anything unto your neighbor . . . you shall not oppress one another" (Lev. 25:14). A godly man deals exactly but not exactingly. He will sell so as to help himself—but not to harm another. His motto is, "a conscience void of offence toward God, and toward men" (Acts 24:16).

The hypocrite separates these two which God has joined together—righteousness and holiness. He pretends to be pure but is not just. It brings piety into contempt, when men hang out Christ's colors—yet will use fraudulent circumvention and, under a mask of piety, neglect morality. A godly man makes conscience of the second table of the law, as well as the first.

A godly man will forgive those who have wronged him

Revenge is sweet to nature. A gracious spirit passes by affronts, forgets injuries and counts it a greater victory to conquer an enemy by patience--than by power. It is truly heroic "to overcome evil with good" (Romans 12:21). Though I would not trust an enemy—yet I would endeavor to love him. I would exclude him from my creed—but not from my prayer (Matt. 5:44).

Question: But does every godly man succeed in forgiving, yes, loving his enemies?

Answer: He does so in a gospel sense. That is:

(a) In so far as there is assent. He subscribes to it in his judgment as a thing which ought to be done: "with my mind I serve the law of God" (Romans 7:25).

(b) In so far as there is grief. A godly man mourns that he can love his enemies no more: "O wretched man that I am!" (Romans 7:24). "Oh, this base cankered heart of mine, that has received so much mercy and can show so little! I have had millions forgiven me—yet I can hardly forgive pence!"

(c) In so far as there is prayer. A godly man prays that God will give him a heart to love his enemies. "Lord, pluck this root of bitterness out of me, perfume my soul with love, make me a dove without gall."

(d) In so far as there is effort. A godly man resolves and strives in the strength of Christ against all rancor and virulence of spirit. This is in a gospel sense to love our enemies. A wicked man cannot do this; his malice boils up to revenge.

A godly man lays to heart the miseries of the church

"We wept, when we remembered Zion" (Psalm 137:1). I have read of certain trees whose leaves, if cut or touched, the other leaves begin to contract and shrink, and for a time hang down their heads. Such a spiritual sympathy exists among Christians. When other parts of God's church suffer, they feel it themselves, as it were. Ambrose reports that when Theodosius was terminally ill, he was more troubled about the church of God than about his own sickness.

When the Lord strikes others, a godly heart is deeply affected: "my affections shall sound like an harp" (Isaiah 16:11). Though things go well with a child of God in his own private life, and he lives in a house of cedar--he still grieves to see things go badly with the public. Queen Esther enjoyed the king's favor and all the delights of the court—yet when a warrant portending bloodshed was signed for the death of the Jews--she mourns and fasts, and ventures her own life to save theirs.

A godly man is content with his present condition

If provisions get low, his heart is tempered to his condition. A godly man puts a kind interpretation upon providence. When God brews him a bitter cup, he says, "This is my medicine cup--it is to purge me and do my soul good." Therefore he is most content (Phil. 4:11).

A godly man is fruitful in good works (Titus 2:7)

The Hebrew word for godly (chasid) signifies "merciful", implying that to be godly and charitable are of equal force--one and the same. A good man feeds the hungry, clothes the naked. "He is ever merciful" (Psalm 37:26). The more devout sort of the Jews to this day distribute the tenth part of their estate to the poor and they have a proverb among them, "Give the tenth, and you will grow rich." The hypocrite is all for faith, nothing for works; like the laurel which makes fine leaves--but bears no fruit.

A godly man will suffer persecution

He will be married to Christ, though he settles no other estate on him, than the cross. He suffers out of choice and with a spirit of gallantry (Heb. 11:35). Argerius wrote a letter to his friend, headed: "From the pleasant gardens of the Leonine prison." The blessed martyrs who put on the whole armor of God, blunted the edge of persecution by their courage. The juniper tree makes the coolest shadow--and the hottest coal. So persecution makes the coal of love hotter--and the shadow of death cooler.

Thus a godly man goes round the whole circle of pious duties and obeys God in whatever he commands.

Objection: But it is impossible for anyone to walk according to the full breadth of God's law, and to follow God  fully!

Answer: There is a twofold obeying of God's law. The first is perfect, when all is done, which the law requires. This we cannot arrive at in this life. Secondly, there is an incomplete obedience which is accepted in Christ. This consists in four things:

(1) An approving of all God's commands: "the commandment is holy and just and good . . . I consent unto the law that it is good" (Romans 7:12, 16). There is both assent and consent.

(2) A sweet delight in God's commands: "I will delight myself in your commandments, which I have loved" (Psalm 119:47).

(3) A cordial desire to walk in all God's commands: "O that my ways were directed to keep your statutes" (Psalm 119:5).

(4) A real endeavor to tread in every path of the command: "I turned my feet unto your testimonies" (Psalm 119:59).

This, God esteems perfect obedience--and is pleased to take it in good part. Zacharias had his failings; he hesitated through unbelief, for which he was struck dumb. Yet it is said that he "walked in all the commands of the Lord blameless" (Luke 1:6), because he cordially endeavored to obey God in all things. Evangelical obedience is true in its essence, though not perfect in its degree; and where it comes short, Christ puts his merits into the scales--and then there is full weight.

A GODLY MAN IS DOES SPIRITUAL THINGS IN A SPIRITUAL MANNER

A GODLY MAN IS DOES SPIRITUAL THINGS IN A

SPIRITUAL MANNER

$0.99 on Kindle Amazon

"We are the true circumcision, who worship God in the spirit" (Phil. 3:3). Spiritual worship is pure worship: "You are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices" (1 Peter 2:5)—spiritual not only in the matter—but also in the quality. A wicked man either lives in the total neglect of duty--or else discharges it in a dull, careless manner. Instead of "using the world as if he used it not" (1 Cor. 7.31), he serves God as if he did not serve him. A godly man spiritualizes duty; he is not only for the doing of holy things--but for the holy doing of things.

Question: What is it to perform spiritual duties spiritually?

Answer: It consists in three things: 

To do duties from a spiritual principle, namely, a renewed principle of grace. A man may have gifts which attract admiration; he may have the most melting, ravishing expressions; he may speak like an angel come down from heaven; yet his duties may not be spiritual because he lacks the grace of the Spirit. Whatever a moral, unregenerate person does--is only nature refined. Though he may do duties better than a godly man—yet not so well—better as to the matter and elegance—yet not so well, as lacking a renewed principle. A crab-tree may bear as well as an apple tree; the fruit may be big and lovelier to the eye—yet it is not such good fruit as the other, because it does not come from so good a stock. So an unregenerate person may perform as many duties as a child of God, and these may seem to be more glorious to the outward view—but they are harsh and sour, because they do not come from the sweet and pleasant root of grace. A true saint gives God that wine, which comes from the pure grape of the Spirit.

To perform duties spiritually is to do them with the utmost intention. A Christian is very serious and strives to keep his thoughts close to the work in hand: "that you may attend upon the Lord without distraction" (1 Cor. 7:35).

Question: But may not a godly man have roving thoughts in duty?

Answer: Yes, sad experience proves it. The thoughts will be dancing up and down in prayer. The saints are called stars,  and many times in duty they are wandering stars. The heart is like quicksilver which will not settle. It is hard to tie two good thoughts together. We cannot lock our hearts so close but that distracting thoughts, like wind, will get in. Jerome complains about himself. "Sometimes," he says, "when I am doing God's service, I am walking in the galleries or casting up accounts."

But these wandering thoughts in the godly are not allowed: "I hate vain thoughts" (Psalm 119:113). They come like unwelcome guests who are no sooner spied, than they are turned out.

Question: From where do these wandering thoughts arise in the godly?

Answer 1: From the depravity of nature. They are the mud which the heart casts up.

Answer 2: From Satan. The devil, if he cannot hinder us from duty, will hinder us in duty. When we come before the Lord, he is at our right hand to resist us (Zech. 3:1). Like when a man is going to write, and another stands at his elbow and jogs him, so that he cannot write evenly. Satan will set vain objects before the imagination, to cause a diversion. The devil does not oppose formality, but fervency. If he sees that we are setting ourselves in good earnest to seek God, he will be whispering things in our ears, so that we can scarcely attend to what we are doing. 

Answer 3: These wandering thoughts arise from the world. These vermin are bred out of the earth. Worldly business often crowds into our duties, and while our mouths are speaking to God, our hearts are thinking of the world: "They sit before me as my people—but their heart goes after their covetousness" (Ezek. 33:31). While we are hearing the Word or meditating, some worldly business or other commonly knocks at the door and we are called away from the duty while we are doing it. It is the same with us as it was with Abraham when he was going to worship—the birds came down on the sacrifice (Gen. 15:11).

Question: How may we get rid of these wandering thoughts, so that we may be more spiritual in duty?

Answer 1: Fix your eyes on God's purity. He whom we serve is a holy God, and when we are worshiping him, he cannot tolerate our conversing with vanity. While a king's subject is speaking to him, will the king like him to be playing with a feather? Will God endure light, feathery hearts? How devout and reverent the angels are! They cover their faces and cry, "Holy, holy."

Answer 2: Think of the grand importance of the duties we are engaged in. As David said, concerning his building a house for God, "the work is great" (1 Chron. 29:1). When we are hearing the Word, "the work is great." This is the Word by which we shall be judged. When we are at prayer, "the work is great." We are pleading for the life of our souls, and is this a time to trifle?

Answer 3: Come with delight to duty. The nature of love is to fix the mind upon the object. The thoughts of a man who is in love, are on the person he loves, and nothing can distract them. The thoughts of a man who loves the world are always intent on it. If our hearts were more fired with love, they would be more fixed in duty, and oh, what cause we have to love duty! Is not this the direct road to heaven? Do we not meet with God here? Can the spouse be better than in her husband's company? Where can the soul be better than in drawing near to God?

Answer 4: Consider the mischief that these vain distracting thoughts do. They blow away our duties; they hinder fervency; they show great irreverence; they tempt God to turn his ear away from us. Why do we think God should heed our prayers--when we ourselves scarcely heed them?

To do duties spiritually is to do them in faith. "By faith Abel offered unto God, a better sacrifice than Cain" (Heb. 11:4). The holy oil for the tabernacle had several spices put into it (Exod. 30:34). Faith is the sweet spice which must be put into duty. It is a wrong done to God--to doubt either his mercy or his truth. A Christian may venture his soul upon the promises of God in Scripture. 

Use 1: How far from godliness, are those who are unspiritual in their worship, who do not do duties from a renewed principle and with the utmost intention of soul—but merely to stop the mouth of conscience! Many people look no further than the bare doing of duties—but never heed how they are done. God does not judge our duties by their length—but by love. When men put God off with the dreggish part of duty, may he not say, like Isaiah, "Is it such a fast that I have chosen?" (Isaiah 58:5). "Are these the duties I required? I called for the heart and spirit--and you bring nothing but the carcass of duty. Should I receive this?" "The Lord says--These people come near to me with their  mouth and honor me with their lips, but their hearts are far from me." Isaiah 29:13 

Use 2: Let us show ourselves godly by being more spiritual in duty. It is not the quantity, but the quality--which God is concerned with. It is not how much we do--but how well. A musician is commended, not for playing long--but for playing well. We must not only do what God appoints--but as God appoints. Oh, how many are unspiritual in spiritual things! They bring their services but not their hearts. They give God the skin, not the fat of the offering. "God is a Spirit" (John 4:24)—and it is the spirituality of duty he is best pleased with: "Spiritual sacrifices, acceptable to God" (1 Pet. 2:5). The spirits of the wine are best. So is the spiritual part of duty: "making melody in your heart to the Lord" (Eph. 5:19). It is the heart which makes the music; the spiritualizing of duty gives life to it. Without this--it is only dead praying, dead hearing—and dead things are not pleasing. A dead flower has no beauty, a dead breast has no sweetness.

Question: What may we do, to perform duties in a spiritual manner?

Answer 1: Let the soul be kept pure. Lust besots and dispirits a man. Beware of any tincture of uncleanness (Jas. 1:21). Wood that is full of sap will not easily burn. Just so, a heart steeped in sin is not fit to burn in holy devotion. Can he who feeds carnal lust be spiritual in worship? "Whoredom and wine and new wine take away the heart" (Hos. 4:11). Any sin lived in, takes away the heart. Such a person has no heart to pray or meditate. The more alive the heart is in sin, the more it dies to duty.

Answer 2: If we wish to be spiritual in duty, let us revolve these two things in our mind:

(1) The profit which comes from a duty performed in a spiritual manner. It enfeebles corruption; it increases grace; it defeats Satan; it strengthens our communion with God; it breeds peace of conscience; it procures answers of mercy; and it leaves the heart always in better tune.

(2) The danger of doing duties in an unspiritual manner. They are as if they had not been done. For what the heart does not do--is not done. Duties carelessly performed, turn ordinances into  judgments. Therefore many, though they are often doing duty--go away worse from duty! If medicine is not well made and the ingredients rightly mixed, it is as bad as poison for the body. Just so, if duties are not well performed, they leave the heart harder and more sinful than before.

Unspiritual duties often create temporal judgments: "the Lord our God made a breach upon us, for that we sought him not after the due order" (1 Chron. 15:13). Therefore God makes breaches in families and relationships, because people do not worship him in that manner and due order which he requires.

Answer 3: If we want to have our duties  spiritual, we must get our hearts spiritual. An earthly heart cannot be spiritual in duty. Let us beg from God, a spiritual palate to relish a sweetness in holy things. For lack of spiritual hearts, we come to duty without delight--and go away without profit! If a man wants to have the wheels of his watch move regularly, he must mend the spring. Christian, if you want to move more spiritually in duty, get the spring of your heart mended.