1,82 €
Mehr erfahren.
- Herausgeber: Charles River Editors
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
Das E-Book können Sie in Legimi-Apps oder einer beliebigen App lesen, die das folgende Format unterstützen:
Seitenzahl: 395
Veröffentlichungsjahr: 2018
Ähnliche
THE GODLY MAN’S PICTURE
Thomas Watson
KYPROS PRESS
Thank you for reading. In the event that you appreciate this book, please consider sharing the good word(s) by leaving a review, or connect with the author.
This book is a work of nonfiction and is intended to be factually accurate.
All rights reserved. Aside from brief quotations for media coverage and reviews, no part of this book may be reproduced or distributed in any form without the author’s permission. Thank you for supporting authors and a diverse, creative culture by purchasing this book and complying with copyright laws.
Copyright © 2016 by Thomas Watson
Interior design by Pronoun
Distribution by Pronoun
TABLE OF CONTENTS
The Godly Man’s Picture
Part 1. Introduction
Part 2. The Characteristics of a Godly Man
Part 3. An Exhortation to Godliness
Part 4. Prescribing Some Helps to Godliness
Part 5. Motives to Persevere in Godliness
Part 6. Mystical Union Between Christ and His People
THE GODLY MAN’S PICTURE
PART 1. INTRODUCTION
Christian Reader,
The soul being so precious, and salvation so glorious—it is the highest point of prudence to make preparations for the eternal world. It is beyond all dispute, that there is an inheritance in light; and it is most strenuously asserted in Holy Scripture that there must be a fitness and suitability for it (Col. 1:12). If anyone asks, “Who shall ascend into the hill of the Lord?” the answer is, “He who has clean hands, and a pure heart” (Psalm 24:4). To describe such a person is the work of this ensuing treatise. Here you have the godly man’s portrait, and see him portrayed in his full lineaments.
What a rare thing godliness is! It is not airy and puffed up—but solid, and such as will take up the heart and spirits. Godliness consists in an exact harmony between holy principles and practices. Oh, that all into whose hands this book shall providentially come, may be so enamored with piety as to embrace it heartily. So sublime is godliness that it cannot be delineated in its perfect radiance and luster, though an angel should take the pencil. Godliness is our wisdom. “The fear of the Lord, that is wisdom” (Job 28:28). Morality without piety is profound madness. Godliness is a spiritual queen, and whoever marries her, is sure of a large dowry with her. Godliness has the promise of the present life and of that which is to come (1 Tim. 4:8). Godliness gives assurance, yes, holy triumph in God; and how sweet is that! (Isaiah 32:17).
It was old Latimer who said, “When sometimes I sit alone, and have a settled assurance of the state of my soul, and know that God is my God—I can laugh at all troubles, and nothing can daunt me.” Godliness puts a man in heaven before his time. Christian, aspire after piety; it is a lawful ambition. Look at the saints’ characteristics here, and never leave off until you have got them stamped upon your own soul. This is the grand business which should swallow up your time and thoughts. Other speculations and quaint notions are nothing, compared to the priceless soul. They are like wafers which have fine words printed upon them, and are curious to the eye—but are thin, and yield little nourishment. But I will not keep you longer in the porch. Should I have enlarged upon any one characteristic of the godly man, it would have required a volume—but designing to go over many, I have contracted my sails, and given you only a brief summary of things. If this piece conduces to the good of souls, I shall have my desire. That the God of grace will effectually accomplish this shall be the prayer of him who is
Yours in all Christian affection,
Thomas Watson
“For this cause shall everyone who is godly pray unto you.” (Psalm 32:6)
Holy David at the beginning of this psalm, shows us wherein true happiness consists; not in beauty, honor, riches (the world’s trinity)—but in the forgiveness of sin. “Blessed is he whose transgression is forgiven” (v. 1). The Hebrew word “to forgive” signifies “to carry out of sight”, which agrees well with the words of Jeremiah: “In those days, says the Lord, the sins of Judah shall be sought for, and they shall not be found” (Jer. 50:20). This is an incomprehensible blessing, and such as lays a foundation for all other mercies. I shall just glance at it, and lay down these five assertions about it:
1. Forgiveness of sin is an act of God’s free grace.
The Greek word for “forgive” (charizomai) makes clear the source of pardon. Pardon does not arise from anything inherent in us—but is the pure result of free grace (charis). “I, even I, am he who blots out your transgressions for my own sake” (Isaiah 43:25). When a creditor forgives a debtor, he does it freely. Pardon of sin is a royal thread, spun out of the heart of free grace. Paul cries out, “I obtained mercy” (1 Tim. 1:13)—"I was be-mercied”. He who is pardoned, is all bestrewn with mercy. When the Lord pardons a sinner, he does not only pay a debt—but gives an inheritance!
2. God, in forgiving sin, remits the guilt and penalty.
Guilt cries for justice. No sooner had Adam eaten the apple, than he saw the “flaming sword” and heard the curse. But in forgiveness of sin, God indulges the sinner. He seems to say to him, “Though you have fallen into the hands of my justice and deserve to die—yet I will absolve you, and whatever is charged against you shall be discharged.”
3. Forgiveness of sin is through the blood of Christ.
Free grace is the impulsive cause; Christ’s blood is the meritorious cause. “Without shedding of blood is no remission of sin” (Heb. 9:22). Justice would be revenged either on the sinner, or on the surety. Every pardon is the price of Christ’s blood.
4. Before sin is forgiven, it must be repented of.
Therefore repentance and remission are linked together: “that repentance and forgiveness of sins should be preached in his name” (Luke 24:47). Not that repentance in a popish sense merits forgiveness. Christ’s blood must wash our tears away—but repentance is a qualification, though not a cause of forgiveness. He who is humbled for sin, will value pardoning mercy the more. When there is nothing in the soul but clouds of sorrow, and now God brings a pardon—which is a setting up of a rainbow in the cloud, to tell the sinner that the flood of wrath shall not overflow him—oh, what joy there is at the sight of this rainbow! The soul that before was steeped in tears, now melts in love to God (Luke 7:38, 47).
5. God having forgiven sin, he will no longer call it to remembrance. (Jer. 31:34)
The Lord will not upbraid us with former unkindness. “He will cast all our sins into the depths of the sea” (Mic. 7:19). Sin shall not be cast in like cork which rises up again—but like lead which sinks to the bottom. How we should all labor for this covenant blessing!
(i) How sad it is to lack pardon! It must of necessity go badly with the malefactor, who lacks his pardon. All the curses of God stand in full force against the unpardoned sinner; his very blessings are cursed (Mal. 2:2). Caesar wondered at one of his soldiers, who was so merry when he was in debt. Can that sinner be merry who is heir to all God’s curses—and does not know how soon he may take up his lodgings among the damned!
(ii) How sweet it is to have pardon!
(a) The pardoned soul is out of the gunshot of hell (Romans 8:33). Satan may accuse—but Christ will show a discharge!
(b) The pardoned soul may go to God with boldness in prayer. Guilt clips the wings of prayer, so that it cannot fly to the throne of grace—but forgiveness breeds confidence. He who has his pardon, may look his prince in the face with comfort.
This great mercy of pardon David had obtained, as appears in verse 5: “You forgave me”. And because he had found God “a God of pardons” (Neh. 9:17), he therefore encouraged others to seek God in the words of the text: “For this cause shall everyone who is godly pray unto you.”
The Nature of Godliness
It will first be enquired, “What is godliness?” I answer in general, “Godliness is the sacred impression and workmanship of God in a man, whereby from being carnal he is made spiritual.” When godliness is wrought in a person, he does not receive a new soul—but he has “another spirit” (Numb. 14:24). The faculties are not new—but the qualities are; the strings are the same—but the tune is corrected. Concerning godliness, I shall lay down these seven maxims or propositions:
1. Godliness is a REAL thing
It is not a fantasy, but a fact. Godliness is not the feverish fantasy of a sick brain; a Christian is no enthusiast, one whose religion is all made up of theory. Godliness has truth for its foundation; it is called “the way of truth” (Psalm 119:30). Godliness is a ray and beam that shines from God. If God is true, then godliness is true.
2. Godliness is an INTRINSIC thing
It lies chiefly in the heart: “circumcision is that of the heart” (Romans 2:29). The dew lies on the leaf, the sap is hidden in the root. The moralist’s religion is all in the leaf; it consists only in externals—but godliness is a holy sap which is rooted in the soul: “Surely you desire truth in the inner parts; you teach me wisdom in the inmost place” (Psalm 51:6).
3. Godliness is a SUPERNATURAL thing
By nature we inherit nothing but evil. “When we were in the flesh, the motions of sins did work in our members” (Romans 7:5). We sucked in sin as naturally as our mother’s milk; but godliness is the “wisdom from above” (Jas. 3:17). It is breathed in from heaven. God must light up the lamp of grace in the heart. Weeds grow by themselves; flowers are planted. Godliness is a celestial plant which comes from the New Jerusalem. Therefore it is called a “fruit of the Spirit” (Gal. 5:22). A man has no more power to make himself godly, than to create himself.
4. Godliness is an EXTENSIVE thing
It is a sacred leaven which spreads itself into the whole soul: “May the God of peace sanctify you wholly” (1 Thess. 5:23). There is light in the understanding, order in the affections, pliableness in the will, exemplariness in the life. We do not call a black man white, because he has white teeth. He who is good only in some part is not godly. Grace is called “the new man” (Col. 3:10), not a new eye, or tongue—but a new man. He who is godly is good all over; though he is regenerate only in part—yet it is in every part.
5. Godliness is an INTENSE thing
It does not lie in a dead formality and indifference—but is vigorous and flaming: “fervent in spirit” (Romans 12:11). We call water hot when it is so in the third or fourth degree. He whose devotion is inflamed is godly, and his heart boils over in holy affections.
6. Godliness is a GLORIOUS thing
As the jewel to the ring, so is piety to the soul, bespangling it in God’s eyes. Reason makes us men; godliness makes us earthly angels; by it we “partake of the divine nature” (2 Pet. 1:4). Godliness is near akin to glory: “glory and virtue” (2 Pet. 1:3). Godliness is glory in the seed, and glory is godliness in the flower.
7. Godliness is a PERMANENT thing
Aristotle says, “Names are given from the habit”. We do not call the one who blushes ruddy—but the one who is of a ruddy complexion (1 Sam. 17:42). A blush of godliness is not enough to distinguish a Christian—but godliness must be the temper and complexion of the soul. Godliness is a fixed thing. There is a great deal of difference between a stake in the hedge—and a tree in the garden. A stake rots and molders—but a tree, having life in it, abides and flourishes. When godliness has taken root in the soul, it abides to eternity: “his seed remains in him” (1 John 3:9). Godliness being engraved in the heart by the Holy Spirit, as with the point of a diamond, can never be erased.
A reproof to such as are only PRETENDERS to Godliness
“Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness.” Matthew 23:27-28
Here is a sharp rebuke to such as are “glittering dross” Christians, who only make a show of godliness, like Michal, who put “an image in the bed”, and so deceived Saul’s messengers (1 Sam. 19:16). These our Savior calls “whited sepulchers” (Matt. 23:27)—their beauty is all paint! In ancient times a third part of the inhabitants of England were called Picts, which signifies “painted”. It is to be feared that they still retain their old name. How many are painted over with a religious profession, whose seeming luster dazzles the eyes of beholders—but within there is nothing but putrefaction! Hypocrites are like the swan, which has white feathers—but a black skin; or like that flower, which has a lovely appearance—but a bad scent. “You have a name that you live, and are dead” (Rev. 3:1). These the apostle Jude compares to “clouds without water” (Jude 12). They claim to be full of the Spirit—but they are empty clouds; their goodness is but a religious cheat.
Question: But why do people content themselves with a show of godliness?
Answer: This helps to keep up their fame. Men are ambitious of credit, and wish to gain repute in the world, therefore they will dress themselves in the garb and mode of religion, so that others may write them down for saints. But alas, what is one the better for having others commend him—and his conscience condemn him? What good will it do a man when he is in hell—that others think he has gone to heaven? Oh, beware of this! Counterfeit piety is double iniquity.
1. To have only a show of godliness is a God-enraging sin
The man who is a pretender to saintship—but whose heart tells him he has nothing but the name, carries Christ in his Bible but not in his heart. Some political design spurs him on in the ways of God; he makes religion a lackey to his carnal interest. What is this but to abuse God to his face, and to serve the devil in Christ’s livery? Hypocrisy makes the fury rise up in God’s face; therefore he calls such people “the generation of his wrath” (Isaiah 10:6). God will send them to hell, to do penance for their hypocrisy!
2. To make only a show of godliness is self-delusion
It is a horrible mistake to take a show of grace, for grace. This is to cheat yourself: “deceiving your own souls” (Jas. 1:22). He who has counterfeit gold instead of true gold, wrongs himself most. The hypocrite deceives others while he lives—but deceives himself when he dies.
3. To have only a name, and make a show of godliness, is odious to God and man
The hypocrite is abhorred by all. Wicked men hate him because he makes a show, and God hates him because he only makes a show. The wicked hate him because he has so much as a mask of godliness, and God hates him because he has no more. “You have almost persuaded me to be a Christian” (Acts 26:28). The wicked hate the hypocrite because he is almost a Christian, and God hates him because he is only almost one.
4. To make a show of piety is a vain thing
Hypocrites lose all they have done. Their sham tears drop beside God’s bottle; their prayers and fasts prove abortive. “When you fasted and mourned, did you at all fast unto me, even to me?” (Zech. 7:5). As God will not recompense a slothful servant, neither will he recompense a treacherous one. The hypocrites’ full reward is in this life: “They have their reward” (Matt. 6:5). A poor reward—the empty breath of men. The hypocrite may make his receipt and write, “Received in full payment”. Hypocrites may have the praise of men—but though these triumphs are granted them, they shall never have the privilege of sitting in heaven. What acceptance can he look for from God, whose heart tells him he is no better than a charlatan in divinity?
5. To have only a pretense of godliness will yield no comfort at death
Will painted gold enrich a man? Will painted wine refresh him who is thirsty? Will the paint of godliness stand you in any stead? How were the foolish virgins better for their “blazing lamps”, when they had no oil? What is the lamp of profession without the oil of grace? He who has only a painted holiness shall have only a painted happiness.
6. You who have nothing but a specious pretext and mask of piety expose yourself to Satan’s scorn
You shall be brought forth at the last day, as was Samson, to make the devil sport (Judges 16:25). He will say, “What has become of your vows, tears, confessions? Has all your religion come to this? Did you so often defy the devil, and have you now come to dwell with me? Could you meet with no weapon to kill you—but what was made of gospel metal? Could you not suck poison anywhere but out of ordinances? Could you find no way to hell—but by counterfeit godliness?” What a vexation this will be, to have the devil thus reproach a man! What will it be to have the devil triumph over a man at the last day!
Let us therefore take heed of this pious pageantry or devout stage-play. That which may make us fear our hearts the more is when we see tall cedars in the church worm-eaten with hypocrisy. Balaam a prophet, Jehu a king, Judas an apostle—all of them stand to this day on record as hypocrites.
It is true that there are the seeds of this sin in the best Christian; but as it was with leprosy under the law, all who had swellings or spots in the skin of the flesh were not reputed unclean and put out of the camp (Lev. 13:6); so all who have the swellings of hypocrisy in them are not to be judged hypocrites, for these may be the spots of God’s children (Deut. 32:5). But that which distinguishes a hypocrite is when hypocrisy is predominant and is like a spreading cancer in the body.
Question: When is a man under the dominion and power of hypocrisy?
Answer: There are two signs of its predominance:
(i) When one serves God for sinister ends.
(ii) When there is some sin dear to a man, which he cannot part with. These two are as clear signs of a hypocrite as any I know.
Oh, let us take David’s candle and lantern, and search for this leaven, and burn it before the Lord!
Christian, if you mourn for hypocrisy—yet find this sin so potent that you cannot get the mastery of it, go to Christ. Beg of him that he would exercise his kingly office in your soul, that he would subdue this sin, and put it under the yoke. Beg of Christ to exercise his spiritual surgery upon you. Desire him to lance your heart and cut out the rotten flesh, and that he would apply the medicine of his blood to heal you of your hypocrisy. Say that prayer of David often: “Let my heart be sound in your statutes” (Psalm 119:80). “Lord, let me be anything rather than a hypocrite.” A double-heart will exclude from one heaven.
PART 2. THE CHARACTERISTICS OF A GODLY MAN
IT WILL BE ENQUIRED IN the next place, “Who is the godly man?” For the full answer to this I shall lay down several specific signs and characteristics of a godly man.
1. A godly man is a man of KNOWLEDGE.
“The prudent are crowned with knowledge” (Proverbs 14:18). The saints are called “wise virgins” (Matt. 25:4). A natural man may have some head knowledge of God—but he “knows nothing yet as he ought to know” (1 Cor. 8:2). He does not know God savingly. He may have the eye of natural reason open—but he does not discern the things of God in a spiritual manner. Waters cannot go beyond their spring-head. Vapors cannot rise higher than the sun draws them. A natural man cannot act above his sphere; he is no more able to judge sacred things aright than a blind man is to judge colors.
(i) He does not see the evil of his heart. If a face is ever so black and deformed—yet it is not seen under a veil; the heart of a sinner is so black that nothing but hell can pattern it—yet the veil of ignorance hides it.
(ii) He does not see the beauties of a Savior. Christ is a pearl of great price—but a hidden pearl.
But a godly man is taught by God: “this anointing teaches you of all things” (1 John 2:27), that is, all things essential to salvation. A godly man has “the good knowledge of the Lord” (2 Chron. 30:22). He has “Sound wisdom” (Proverbs 3:21). He knows God in Christ. To know God out of Christ is to know him as an enemy—but to know him in Christ is sweet and delicious. A gracious soul has “the savor of his knowledge” (2 Cor. 2:14). There is a great difference between one who has read of a country, or viewed it on the map—and another who has lived in the country, and tasted its fruits and spices. The knowledge with which a godly man is adorned has these eight rare ingredients in it:
1. It is a GROUNDED knowledge
“If you continue in the faith grounded” (Col. 1:23). It is not simply believing “as my church believes.” Saving knowledge rests upon a double basis: the Word and Spirit. The one is a guide, the other a witness. Saving knowledge is not changeable or doubtful—but has a certainty in it. “We believe and are sure that you are that Christ” (John 6:69); “being always confident” (2 Cor. 5:6). A godly man holds no more than he will die for. The martyrs were so confirmed in the knowledge of the truth, that they would seal it with their blood.
2. It is an APPRECIATIVE knowledge
The jeweler who has the skill to value a jewel is said to know it. He who esteems God above the comforts of the earth knows him (Psalm 73:25). To compare other things with God is to debase deity; as if you should compare a glow-worm with the sun.
3. It is an ENLIVENING knowledge
“I will never forget your precepts, for with them you have quickened me” (Psalm 119:93). Bible knowledge in a natural man’s head is like a torch in a dead man’s hand. True knowledge animates. A godly man is like John the Baptist, “a burning and a shining lamp”. He not only shines by illumination—but he burns by affection. The spouse’s knowledge made her “love-sick” (Song 2:5). “I am wounded with love.” I am like a deer that is struck with an arrow; my soul lies bleeding, and nothing can cure me—but a sight of him whom my soul loves!
4. It is an APPLIED knowledge
“I know that my redeemer lives” (Job 19:25). A medicine is best when it is applied. This applicative knowledge is joyful. Christ is called a “surety” (Heb. 7:22). Oh what joy, when I am drowned in debt, to know that Christ is my surety! Christ is called an “advocate” (1 John 2:1). The Greek word for advocate, parakletos, signifies a comforter. Oh, what comfort it is when I have a bad cause, to know Christ is my advocate, who never lost any cause he pleaded!
Question: But how shall I know that I am making a right application of Christ? A hypocrite may think he applies when he does not. Balaam, though a sorcerer, still said, “my God” (Numb. 22:18).
Answer:
(i) He who rightly applies Christ puts these two together, Jesus and Lord. “Christ Jesus my Lord” (Phil. 3:8). Many take Christ as Jesus—to save them; but refuse him as Lord—to rule them. Do you join “Prince and Savior” (Acts 5:31)? Would you as well be ruled by Christ’s laws as saved by his blood? Christ is “a priest upon his throne” (Zech. 6:13). He will never be a priest to intercede—unless your heart is the throne where he sways his scepter. A true applying of Christ is when we so take him as a husband, that we give up ourselves to him as Lord.
(ii) He who rightly applies Christ derives virtue from him. The woman in the Gospel, having touched Christ, felt virtue coming from him and her fountain of blood was dried up (Mark 5:29). This is to apply Christ—when we feel a sin-mortifying virtue flow from him. That knowledge which is applicatory, has an antipathy against sin, and will not allow the heart to be dominated by sin.
5. It is a TRANSFORMING knowledge
“We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image” (2 Cor. 3:18). As a painter looking at a face draws a face like it in the picture; so looking at Christ in the mirror of the gospel, we are changed into his likeness. We may look at other objects that are beautiful—yet not be made beautiful by them. A deformed face may look at beauty, and yet not be made beautiful. A wounded man may look at a surgeon, and yet not be healed. But this is the excellence of divine knowledge, that it gives us such a sight of Christ as makes us partake of his nature! Like Moses when he had seen God’s back parts, his face shone; some of the rays and beams of God’s glory fell on him.
6. It is a SELF-EMPTYING knowledge
Carnal knowledge makes the head giddy with pride (1 Cor. 8:1,2). True knowledge brings a man out of love with himself. The more he knows—the more he blushes at his own ignorance. David, a bright star in God’s church, still thought himself rather a cloud than a star (Psalm 73:22).
7. It is a GROWING knowledge
“Increasing in the knowledge of God” (Col. 1:10). True knowledge is like the light of the morning, which increases on the horizon until it comes to the full meridian. So sweet is spiritual knowledge that the more a saint knows—the more thirsty he is for knowledge. It is called “the riches of knowledge” (1 Cor. 1:5). The more riches a man has, the more still he desires. Though Paul knew Christ—yet he wanted to know him more: “That I may know him, and the power of his resurrection” (Phil. 3:10).
8. It is a PRACTICAL knowledge
“His sheep follow him because they know his voice.” (John 10:4). God requires a knowledge accompanied by obedience. True knowledge not only improves a Christian’s sight—but improves his pace. It is a reproach to a Christian to live in a contradiction to his knowledge, to know he should be strict and holy—yet to live loosely. Not to obey—is the same as not to know: “the sons of Eli knew not the Lord” (1 Sam. 2:12). They could not but know, for they taught others the knowledge of the Lord; yet they are said not to know—because they did not obey. When knowledge and practice appear together, then they herald much happiness.
Use 1: Let us test ourselves by this characteristic:
1. Are they godly, who are still in the region of darkness? “It is not good to have zeal without knowledge, nor to be hasty and miss the way.” (Proverbs 19:2). Ignorant people cannot give God “a reasonable service” (Romans 12:1). It is sad that after the Sun of righteousness has shone so long in our hemisphere, people should still be under the power of ignorance. Perhaps in the things of the world they know enough, none shall outreach them—but in the things of God—they have no knowledge. Nahash wanted to make a covenant with Israel, that he might “put out their right eyes” (1 Sam. 11:2). Though men have knowledge in secular matters; the devil has put out their right eye—they do not understand the mystery of godliness. It may be said of them as of the Jews, “to this day the veil is upon their heart” (2 Cor. 3:15). Many Christians are no better than baptized heathen! What a shame it is to be without knowledge! “Some have not the knowledge of God; I speak this to your shame” (1 Cor. 15:34). Men think it a shame to be ignorant of their trade—but no shame to be ignorant of God. There is no going to heaven blindfold. “For this is a people without understanding; so their Maker has no compassion on them, and their Creator shows them no favor.” (Isaiah 27:11).
Surely ignorance in these days is great. It is one thing not to know, another thing not to be willing to know: “men loved darkness rather than light” (John 3:19). It is the owl which loves the dark. Sinners are like the Athlantes, a people in Ethiopia, who curse the sun. Wicked men shut their eyes willfully (Matt. 13:15), and God shuts them judicially (Isaiah 6:10).
2. Are they godly, who, though they have knowledge—yet do not know “as they ought to know”? They do not know God experimentally. How many knowledgeable people are ignorant? They have illumination—but not sanctification. Their knowledge has no powerful influence upon them to make them better. If you set up a hundred torches in a garden they will not make the flowers grow—but the sun is influential. Many are so far from being better for their knowledge, that they are worse: “your knowledge has perverted you” (Isaiah 47:10). The knowledge of most people makes them more cunning in sin; these have little cause to glory in their knowledge. Absalom might boast of the hair of his head—but that hanged him; so these may boast of the knowledge of their head—but it will destroy them!
3. Are they godly, who, though they have some glimmering of knowledge—yet have no trustful application of Christ? Many in the old world knew there was an ark—but were drowned, because they did not get into it! Knowledge which is not personally applied, will only light a man to hell! It would be better to live a savage—than to die an infidel under the gospel. Christ not believed in is dreadful. Moses’ rod, when it was in his hand, did a great deal of good. It wrought miracles; but when it was out of his hand, it became a serpent. So Christ, when laid hold on by the hand of faith, is full of comfort—but not laid hold on, will prove a serpent to bite!
Use 2: As we would prove ourselves to be godly, let us labor for this good knowledge of the Lord. What pains men will take for the achievement of natural knowledge! Many spend years, searching out the knowledge of an earthly trifle. What pains, then, should we take in finding out the knowledge of God in Christ! There must be digging and searching for it, as one would search for a vein of silver: “If you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the Lord and find the knowledge of God” (Proverbs 2:4-5).
This is the best knowledge. It as far surpasses all other knowledge, as the diamond surpasses a stone. No jewel we wear so adorns us as this: “she is more precious than rubies” (Proverbs 3:15). “But where can wisdom be found? Where does understanding dwell? Man does not comprehend its worth. It cannot be bought with the finest gold, nor can its price be weighed in silver. It cannot be bought with the gold of Ophir, with precious onyx or sapphires. Neither gold nor crystal can compare with it, nor can it be had for jewels of gold. The price of wisdom is beyond rubies.” (Job 28:12-18). The dark chaos was a fit emblem of an ignorant soul (Gen. 1:2)—but when God lights up the lamp of knowledge in the mind, what a new creation is there! Here the soul sparkles like the sun in its glory.
This knowledge is encouraging. We may say of worldly knowledge, as did Solomon, “He who increases knowledge increases sorrow” (Eccles. 1:18). To know arts and science is to gather straw—but to know God in Christ is to gather pearl. This knowledge ushers in salvation (1 Tim. 2:4).
Question: But how shall we get this saving knowledge?
Answer: Not by the power of nature. Some speak of how far reason will go if put to good use; but, alas! the plumb line of reason is too short to fathom the deep things of God! A man can no more reach the saving knowledge of God by the power of reason, than a pigmy can reach the top of the pyramids. The light of nature will no more help us to see Christ, than the light of a candle will help us to understand. “The natural man receives not the things of the Spirit of God: neither can he know them” (1 Cor. 2:14).
What shall we do, then, to know God in a soul-saving manner? I answer, let us implore the help of God’s Spirit. Paul never saw himself blind—until a light shone from heaven (Acts 9:3). God must anoint our eyes before we can see! What need did Christ have to bid Laodicea to come to him for eye salve, if she could see before (Rev. 3:18)? Oh, let us beg the Spirit, who is “the Spirit of revelation” (Eph. 1:17). Saving knowledge is not by speculation—but by inspiration, “the inspiration of the Almighty gives them understanding” (Job 32:8).
We may have excellent notions in divinity—but the Holy Spirit must enable us to know them in a spiritual manner. A man may see the figures on a sun-dial—but he cannot tell how the time, unless the sun shines. We may read many truths in the Bible—but we cannot know them savingly until God’s Spirit shines upon us: “the Spirit searches all things, yes, the deep things of God” (1 Cor. 2:10). The Scripture reveals Christ to us—but the Spirit reveals Christ in us (Gal. 1:16). The Spirit makes known that which all the world cannot do, namely, the sense of God’s love.
Use 3: You who have this saving, sanctifying knowledge flourishing in you, bless God for it! This is the heavenly anointing. The most excellent objects cannot be seen in the dark—but when the light appears, then every flower shines in its native beauty. So while men are in the midnight of a natural state, the beauty of holiness is hidden from them; but when the light of the Spirit comes in a saving manner, then those truths which they slighted before, appear in that glorious luster, and transport them with wonder and love.
Bless God, you saints, that he has removed your spiritual cataract, and has enabled you to discern those things which by nature’s spectacles you could never see. How thankful Christ was to his Father for this! “I thank you, O Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent, and have revealed them unto babes” (Matt. 11:25). How you should admire free grace, that God has not only brought the light to you—but given you eyes to see it; that he has enabled you to know the truth “as it is in Jesus” (Eph. 4:21); that he has opened, not only the eye of your understanding—but the eye of your conscience! It is a mercy you can never be thankful enough for—that God has so enlightened you that you should not “Sleep the sleep of death”.
2. A godly man is a man moved by FAITH.
As gold is the most precious among the metals, so is faith among the graces. Faith cuts us off from the wild olive tree of nature, and grafts us into Christ. Faith is the vital artery of the soul: “The just shall live by his faith” (Hab. 2:4). Such as are destitute of faith may breathe—but they lack spiritual life.
Faith enlivens all the graces; not a grace stirs until faith sets it working. Faith is to the soul what the animal spirits are to the body, exciting lively activity in it. Faith excites repentance. When I believe God’s love to me, this makes me weep that I should sin against so good a God. Faith is the mother of hope; first we believe the promise, then we hope for it. Faith is the oil which feeds the lamp of hope. Faith and hope are two turtledove graces; take away one, and the other languishes. If the sinews are cut, the body is lame; if this sinew of faith is cut, hope is lame. Faith is the ground of patience; he who believes that God is his God, and that all providences work for his good, patiently yields himself to the will of God. Thus faith is a living principle.
The life of a saint is nothing but a life of faith. His prayer is the breathing of faith (Jas. 5:15). His obedience is the result of faith (Romans 16:26). A godly man lives by faith in Christ, as the beam lives in the sun: “I live; yet not I—but Christ lives in me” (Gal. 2:20). A Christian, by the power of faith, sees above human reason, trades above the moon (2 Cor. 4:18). By faith his heart is calmed and quieted; he trusts himself and all his affairs to God (Psalm 112:7). As in a time of war, men get into a garrison and trust themselves and their treasures there, so “the name of the Lord is a strong tower” (Proverbs 18:10), and a believer trusts all that he is worth in this garrison. “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12). God trusted Paul with his gospel, and Paul trusted God with his soul.
Faith is a panacea—a remedy against all troubles. It is a godly man’s anchor which he casts out into the sea of God’s mercy, and is kept from sinking in despair. “If only faith is firm, no ruin harms.”
Use: Let us test ourselves by this characteristic. Alas, how far from being godly are those who are destitute of faith! Such are altogether drowned in sense. Most men are spiritually blind; they can only see just before them (2 Pet. 1:9). I have read of a people in India who are born with one eye. Such are they who are born with the eye of reason—but lack the eye of faith, who because they do not see God with bodily eyes, do not believe in a God. They may as well not believe they have souls, because they cannot be seen.
Oh, where is he who lives in the heights, who has gone into the upper region and sees “things not seen” (Heb. 11:27)? “If men lived by faith, would they use sinful means for a livelihood?” (Chrysostom). If there were faith, would there be so much fraud? If theirs were living faith, would men, like dead fish, swim downstream? In this age there is scarcely so much faith to be found among men, as there is among the devils, “for they believe and tremble” (Jas. 2:19).
3. A godly man is fired with LOVE to God.
“I love the Lord, for he heard my voice; he heard my cry for mercy.” Psalm 116:1
Faith and love are the two hinges on which all religion turns. A true saint is carried in that chariot, “the midst whereof is paved with love” (Song 3:10). As faith enlivens, so love sweetens every duty. The sun mellows the fruit, so love mellows the services of religion, and gives them a better relish. A godly man is sick with love: “Lord, you know that I love you” (John 21:16). “Though, dear Savior, I denied you—yet it was for lack of strength, not for lack of love.” God is the fountain and quintessence of goodness. His beauty and sweetness lay constraints of love upon a gracious heart. God is the saint’s portion (Psalm 119:57). And what more loved than a portion? “I would hate my own soul,” says Augustine, “if I found it not loving God.” A godly man loves God and therefore delights to be in his presence; he loves God and therefore takes comfort in nothing without him. ‘Have you seen him whom my soul loves?” (Song 3:3).
The pious soul loves God and therefore thirsts for him. The more he has of God, the more still he desires. A sip of the wine of the Spirit whets the appetite for more. The soul loves God and therefore rejoices to think “of his appearing” (2 Tim. 4:8). He loves him and therefore longs to be with him. Christ was in Paul’s heart, and Paul would be in Christ’s bosom (Phil. 1:23). When the soul is once like God, it would gladly be with God. A gracious heart cries out, “O that I had wings, that I might fly away, and be with my love, Christ!” The bird desires to be out of the cage, though it is hung with pearl.
Such is the love a gracious soul has to God, that many waters cannot quench it. He loves a frowning God.
A godly man loves God, though he is reduced to straits. A mother and her nine-year-old child were about to die of hunger. The child looked at its mother and said, “Mother, do you think God will starve us?” “No, child,” said the mother, “he will not.” The child replied, “But if he does, we must love him, and serve him.”
Use: Let us test our godliness by this touchstone: Do we love God? Is he our treasure and center? Can we, with David, call God our “joy”, yes, our “exceeding joy” (Psalm 43:4)? Do we delight in drawing near to him, and “come before his presence with singing”? (Psalm 100:2) Do we love him for his beauty more than his jewels? Do we love him, when he seems not to love us?
If this be the sign of a godly man, how few will be found in the number! Where is the man whose heart is dilated in love to God? Many court him—but few love him. People are for the most part eaten up with self-love; they love their ease, their worldly profit, their lusts—but they do not have a drop of love to God. If they loved God, would they be so willing to be rid of him? “They say unto God, Depart from us” (Job 21:14). If they loved God, would they tear his name by their oaths? Does he who shoots his father in the heart, love him? Though they worship God, they do not love him; they are like the soldiers who bowed the knee to Christ, and mocked him (Matt. 27:29). He whose heart is a grave in which the love of God is buried, deserves to have that curse written upon his tombstone, “Let him be Anathema Maranatha” (1 Cor. 16:22). A soul devoid of divine love is a temper which best suits damned spirits. But I shall waive this, and pass to the next.
4. A godly man is LIKE God.
He has the same judgment as God; he thinks of things as God does; he has a Godlike disposition; he “partakes of the divine nature” (2 Pet. 1:4). A godly man bears both God’s name and image; godliness is Godlikeness. It is one thing to profess God, another thing to resemble him.
A godly man is like God in holiness. Holiness is the most brilliant pearl in the King of Heaven’s crown: “glorious in holiness” (Exod. 15:11). God’s power makes him mighty; his mercy makes him lovely; but his holiness makes him glorious. The holiness of God is the intrinsic purity of his nature and his abhorrence of sin. A godly man bears some kind of analogy with God in this. He has the holy oil of consecration upon him: “Aaron the saint of the Lord” (Psalm 106:16). Holiness is the badge and mark of Christ’s people: “The people of your holiness” (Isaiah 63:18). The godly are a holy as well as a royal priesthood (1 Pet. 2:9). Nor have they only a frontispiece of holiness, like the Egyptian temples which were fair outside—but they are like Solomon’s temple, which had gold inside. They have written upon their heart, “Holiness to the Lord”. The holiness of the saints consists in their conformity to God’s will, which is the rule and pattern of all holiness.
Holiness is a man’s glory. Aaron put on garments “for glory and for beauty” (Exod. 28:2). So when a person is invested with the embroidered garment of holiness, it is for glory and beauty.
The goodness of a Christian lies in his holiness, as the goodness of the air lies in its clarity, the worth of gold in its purity.
Question: In what do the godly reveal their holiness?
Answer:
1. In hating “the garment spotted by the flesh” (Jude 23). The godly set themselves against evil, both in purpose and in practice. They are fearful of that which looks like sin (1 Thess. 5:22). The appearance of evil may harm a weak Christian. If it does not defile a man’s own conscience, it may offend his brother’s conscience; and to sin against him is to sin against Christ (1 Cor. 8:12). A godly man will not go as far as he may, lest he go further than he should; he will not swallow all that others may plead for. It is easy to put a golden color on rotten material.
2. In being advocates for holiness. “I will speak of your testimonies also before kings, and will not be ashamed” (Psalm 119:46). When piety is calumniated in the world, the saints will stand up in its defense; they will wipe off the dust of a reproach, from the face of religion. Holiness defends the godly, and they will defend holiness; it defends them from danger, and they will defend it from disgrace.
Use 1: How can those who are unlike God be reputed to be godly? They have nothing of God in them, not one shred of holiness. They call themselves Christians—but blot out the word holiness; you may as well call it day at midnight.
