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He is not content to do 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 lodestone—a diamond for the sparkling luster of grace and a lodestone for his attractiveness. He is always drawing others to embrace piety. Living things have a propagating virtue. Where religion 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” (Philemon 10). Though God is the fountain of grace, yet the saints are pipes to transmit living streams to others. This great effort for the conversion of souls proceeds:

I. From the nature of godliness.

It 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, believest thou the prophets? I know that thou believest” (Acts 26:27). His zeal and eloquence had almost captivated the king (v. 28). Then Agrippa said to Paul, “Almost thou persuadest me to be a Christian.”

II. From a spirit of compassion.

Grace makes the heart tender. A godly man cannot choose but pity 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 captive sinners 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).

III. 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 there 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 I: 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.”

1. 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: “that that dieth, let it die; and that that is to be cut off, let it be cut off” (Zech. 11:9). Let souls go to the devil, he cares not.

2. 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:

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

(ii) 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 move irregularly, others will follow them.

(iii) 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 finds match and gunpowder, and the devil finds fire. The wicked are for ever 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, till 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!

3. 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 sorry that any of his flesh 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 seed of religion in our children. “Whom shall he make to understand doctrine? Them that are weaned from the milk, and drawn from the breasts” (Isa. 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.

(i) 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.

(ii) By endeavoring to bring up our children in the fear of the Lord, we shall provide for Gods 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 religion, 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 lodestone will attract the needle. He whose heart is divinely touched with the lodestone 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 communicative it is. In the body every member is diffusive: the eye conveys light; the head, spirits; the liver, blood. A Christian must not move altogether within his own circle, but seek the welfare of others. To be diffusely 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 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, 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 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!

From The Godly Man’s Picture by Thomas Watson.

The current formatting and editing is copyrighted by Jim Ehrhard, 2000. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

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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 sepulchres” (Matt. 23:27)—their beauty is all paint! In ancient times, a third part of the inhabitants of this island [England] were called Picts, which signifies “painted.” It is to be feared that they still retain their old name. How many are painted only with the vermilion of a 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 the lily, which has a fair color, but a bad scent. “Thou hast a name that thou livest, and art 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 persons content themselves with a show of godliness?

Answer: This helps to keep up their fame: “honor me now before the people” (1 Sam. 15:30). 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 politic 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 persons “the generation of his wrath” (Isa. 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.

Ajax in his frenzy took sheep for men, but it is a worse mistake to take a show of grace for grace. This is to cheat yourself: “deceiving your own souls” (James 1:22). He who has counterfeit gold instead of true, 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 born under a sad planet; he 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. “Thou hast 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.

1. To be only comets and make a show of piety is a vain thing Hypocrites lose all they have done.

Their dissembling tears drop beside God’s bottle; their prayers and fasts prove abortive. “When ye fasted and mourned, did ye at all fast “into me, even to me?” (Zech. 7:5). As God will not recompense a slothful servant, neither will he recompense a treacherous one. All the hypocrites’ 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.” Augustus Caesar had great triumphs granted him, but the senate would not allow him to be consul, or sit in the senate house. Hypocrites may have the praise of men, but though these triumphs are granted them, they shall never have the privilege of sitting in the senate house of heaven. What acceptance can he look for from God, whose heart tells him he is no better than a mountebank in divinity?

5. To have only a pretence 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 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 (7udges 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 seeming godly?” What a vexation this will be, to have the devil thus reproach a man! It is sad to be crowed over in this life. Cleopatra, Queen of Egypt, when she saw she was reserved by the enemy for a triumph, put asps to her breasts, and died, so that she might avoid the infamy. What, then, will it be to have the devil triumph over a man at the last day!

Let us therefore take heed of this kind of 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 apostate—all of them stand to this day on record as hypocrites.

Question: When is a man under the dominion and power of hypocrisy?

Answer: There are two signs of its predominance:

1. A squint eye, when one serves God for sinister ends.
2. A good eye, 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 thy statutes” (Psa. 119:80). “Lord, let me be anything rather than a hypocrite.” [Having] two hearts will exclude from one heaven.

From The Godly Man’s Picture. All formatting and updated language by Jim Ehrhard.

The current formatting and editing is copyrighted by Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

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“O how love I your law.” (Psalm 119:97)

Part A: Godly Man Loves the Word Written

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

1. He loves the counseling part of the Word, as it is a directory and rule of life.

The Word is the direction sign which points us to our duty. It contains in it things to be believed and practiced. A godly man loves the directions of the Word.

2. He loves the threatening part of the Word.

The Scripture is like the Garden of Eden: as it has a tree of life in it, so it has a flaming sword at its gates. This is the threatening of the Word. It flashes fire in the face of every person who goes on obstinately in wickedness. “God will wound the head of His enemies, the hairy scalp of the one who still goes on in his trespasses.” (Psalm 68:21). The Word gives no indulgence to evil. It will not let a man halt halfway between God and sin. The true mother would not let the child be divided (1 Kings 3:26), and God will not have the heart divided. The Word thunders out threats against the very appearance of evil. It is like that flying scroll full of curses (Zech. 5:1).

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

3. He loves the consolatory part of the Word – the promises.

He goes feeding on these as Samson went on his way eating the honeycomb (Judges 14:8,9). The promises are all marrow and sweetness. They are reviving to us when we are fainting; they are the conduits of the water of life. “In the multitude of my anxieties within me, Your comforts delight my soul.” (Psalm 94:19). The promises were David’s harp to drive away sad thoughts; they were the breast which gave him the milk of divine consolation.

A godly man shows his love to the Word written:

(a) By diligently reading it. The noble Bereans “searched the Scriptures daily” (Acts 17:11). Apollos was mighty in the Scriptures (Acts 18:12). The Word is our Magna Carta for heaven; we should be daily reading over this charter. The Word shows what is truth and what is error. It is the field where the pearl of price is hidden. How we should dig for this pearl! A godly man’s heart is the library to hold the Word of God; it dwells richly in him (Col. 3:16). It is reported of Melanchthon that when he was young, he always carried the Bible with him and read it greedily. The Word has a double work: to teach us and to judge us. Those who will not be taught by the Word shall be judged by the Word. Oh, let us make ourselves familiar with the Scripture! What if it should be as in the times of Diocletian, who commanded by proclamation that the Bible be burned? Or as in Queen Mary’s days, when it spelled death to have a Bible in English? By diligent conversing with Scripture, we may carry a Bible in our heads.

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

(c) By delighting in it. It is his recreation: “Your words were found, and I ate them, and Your word was to me the joy and rejoicing of my heart.” (Jer 15:16) Never did a man take such delight in a dish that he loved as the prophet did in the Word. And indeed, how can a saint choose but take great pleasure in the Word? All that he ever hopes to be worth is contained in it. Does not a son take pleasure in reading his father’s will and testament, in which he bequeaths his estate to him?

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

(e) By defending it. A wise man will not let his land be taken from him but will defend his title. David looked upon the Word as his land of inheritance: “Your testimonies I have taken as a heritage forever, for they are the rejoicing of my heart” (Psa 119:111). And do you think he will let his inheritance be wrested out of his hands? A godly man will not only dispute for the Word but die for it: “I saw under the altar the souls of those who had been slain for the word of God” (Rev 6:9).

(f) By preferring it above things most precious: (1) Above food: “I have treasured the words of His mouth More than my necessary food” (Job. 23:12). (2) Above riches: “The law of Your mouth is better to me than thousands of coins of gold and silver” (Psa. 119:72). (3) Above worldly honor. Memorable is the story of King Edward the Sixth. On the day of his coronation, when they presented three swords before him, signifying to him that he was monarch of three kingdoms, the king said, “There is still one sword missing.” On being asked what that was, he answered, “The Holy Bible, which is the ‘sword of the Spirit’ and is to be preferred before these ensigns of royalty.”

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

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

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

Answer: Because of the excellence of the Word.

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

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

3. The Word of God is a sovereign comfort in distress. While we follow this cloud, the rock follows us. “This is my comfort in my affliction, For Your word has given me life” (Psa. 119:50). Christ is the fountain of living water, the Word is the golden pipe through which it runs. What can revive at the hour of death but the word of life (Phil. 2:16)?

Part B: A Godly Man Loves the Word, Because of the Efficacy it has had upon Him

A godly man loves the Word preached, which is a commentary upon the Word written. This day-star has risen in his heart, and ushered in the Sun of righteousness. The Scriptures are the sovereign oils and balsams; the preaching of the Word is the pouring of them out. The Scriptures are the precious spices; the preaching of the Word is the beating of these spices, which causes a wonderful fragrance and delight. The Word preached is “the rod of God’s strength” (Psa. 110:2) and “the breath of his lips” (Isa. 11:4). What was once said of the city of Thebes, that it was built by the sound of Amphius’ harp, is much more true of soul conversion. It is built by the sound of the gospel harp. Therefore the preaching of the Word is called “the power of God to salvation” (Rom 1:16). By this, Christ is said (now) to speak to us from heaven (Heb. 12:25). This ministry of the Word is to be preferred before the ministry of angels.

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

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

1. Do we love the Word written? What sums of money the martyrs gave for a few pages of the Bible! Do we make the Word our bosom friend? As Moses often had ‘the rod of God’ in his hand, so we should have ‘the Book of God’ in our hand. When we want direction, do we consult this sacred oracle? When we find corruptions strong, do we make use of this “sword of the Spirit” to hew them down? When we are disconsolate, do we go to this bottle of the water of life for comfort? Then we are lovers of the Word! But alas, how can they who are seldom conversant with the Scriptures say they love them? Their eyes begin to be sore when they look at a Bible. The two testaments are hung up like rusty armor which is seldom or never made use of. The Lord wrote the law with his own finger, but though God took pains to write, men will not take pains to read. They would rather look at a deck of cards than at a Bible.

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

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

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

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

A corrupt heart loves the comforts of the Word, but not the reproofs: “They hate the one who rebukes in the gate” (Amos 5:10). “Their eyes flash with fire!” Like venomous creatures that at the least touch spit poison, “When they heard these things they were cut to the heart, and they gnashed at him with their teeth” (Acts 7:54). When Stephen touched them to the quick, they were mad and could not endure it.

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

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

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

Answer 3: When we are thankful for a reproof: “Let the righteous strike me; It shall be a kindness. And let him rebuke me; It shall be as excellent oil; Let my head not refuse it. For still my prayer is against the deeds of the wicked” (Psa. 141:5). David was glad of a reproof. Suppose a man were in the mouth of a lion, and another should shoot the lion and save the man, would he not be thankful? So, when we are in the mouth of sin, as of a lion, and the minister by a reproof shoots this sin to death, shall we not be thankful? A gracious soul rejoices when the sharp lance of the Word has pierced his abscess. He wears a reproof like a jewel on his ear: “Like an earring of gold and an ornament of fine gold is a wise reprover to an obedient ear” (Prov. 25:12).

To conclude, it is convincing preaching which must do the soul good. A nipping reproof prepares for comfort, as a nipping frost prepares for the sweet flowers of spring.

From The Godly Man’s Picture by Thomas Watson.

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A Divine Cordial

We know that all things work together for good to them that love God, to them who are the called according to his purpose. Romans 8:28

Introduction

If the whole Scripture be the feast of the soul, as Ambrose said, then Roman. 8 may be a dish at that feast, and with its sweet variety may very much refresh and animate the hearts of God’s people. In the preceding verses the apostle had been wading through the great doctrines of justification and adoption, mysteries so arduous and profound, that without the help and conduct of the Spirit, he might soon have waded beyond his depth. In this verse the apostle touches upon that pleasant string of consolation: “We know that all things work together for good to them that love God.” Not a word but is weighty; therefore I shall gather up every filing of this gold, that nothing be lost.

In the text there are three general branches: First, a glorious privilege–All things work for good. Second, the persons interested in this privilege. They are doubly specified. They are lovers of God–they are the called. Third, the origin and spring of this effectual calling, set down in these words, “according to his purpose.”

First, the glorious privilege. Here are two things to be considered.

1. The certainty of the privilege–“We know.” 2. The excellency of the privilege–“All things work together for good.”

1. The Certainty Of The Privilege.

“We know.” It is not a matter wavering or doubtful. The apostle does not say, We hope, or conjecture, but it is like an article in our creed, We KNOW that all things work for good. Hence observe that the truths of the gospel are evident and infallible.

A Christian may come not merely to a vague opinion, but to a certainty of what he holds. As axioms and aphorisms are evident to reason, so the truths of religion are evident to faith. “We know,” says the apostle. Though a Christian has not a perfect knowledge of the mysteries of the gospel, yet he has a certain knowledge. “We see through a glass darkly” (I Cor. 13:11), therefore we have not perfection of knowledge; but “we behold with open face” (I Cor.. 3:18), therefore we have certainty. The Spirit of God imprints heavenly truths upon the heart as with the point of a diamond. A Christian may know infallibly that there is an evil in sin, and a beauty in holiness. He may know that he is in the state of grace. “We know that we have passed from death to life” (I John 3:14).

He may know that he shall go to heaven. “We know that if our earthly tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens” (I Cor. 5:1). The Lord does not leave His people at uncertainties in matters of salvation. The apostle says, “We know.” We have arrived at a holy confidence. We have both the Spirit of God, and our own experience, setting seal to it.

Let us then not rest in skepticism or doubts, but labor to come to a certainty in the things of religion. As a martyr-woman said, “I cannot dispute for Christ, but I can burn for Christ.” God knows whether we may be called forth to be witnesses to His truth; therefore it concerns us to be well grounded and confirmed in it. If we are doubting Christians, we shall be wavering Christians. Whence is apostasy, but from incredulity? Men first question the truth, and then fall from the truth. Oh, beg the Spirit of God, not only to anoint you, but to seal you (2 Cor. 1:22).

2. The Excellency Of The Privilege.

“All things work together for good.” This is as Jacob’s staff in the hand of faith, with which we may walk cheerfully to the mount of God. What will satisfy or make us content, if this will not? All things work together for good. This expression “work together” together refers to medicine. Several poisonous ingredients put together, being tempered by the skill of the apothecary, make a sovereign medicine, and work together for the good of the patient. So all God’s providences, being divinely tempered and sanctified, work together for the best to the saints. He who loves God and is called according to His purpose, may rest assured that every thing in the world shall be for his good. This is a Christian’s cordial, which may warm him make him like Jonathan who, when he had tasted the honey at the end of the rod, `his eyes were enlightened.” (I Sam. 14:17). Why should a Christian destroy himself? Why should he kill himself with care, when all things shall sweetly concur, yea, conspire for his good? The result of the text is this: all the various dealings of God with His children do by a special providence turn to their good. “All the paths of the Lord are mercy and truth unto such as keep his covenant” (Psalm 25:10). If every path has mercy in it, then it works for good.

The current formatting and editing is copyrighted by Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

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The life that I now live in the flesh, I live by the faith of the Son of God (Gal. 2:20). The Spirit applies to us the redemption purchased by Christ, by working faith in us. Christ is the glory, and faith in Christ the comfort, of the gospel.

What are the kinds of faith?

1. An historical or dogmatic faith, which is believing the truths revealed in the Word, because of divine authority.
2. There is a temporary faith, which lasts for a time, and then vanishes. “Yet hath he no root in himself, but endureth for a while.” Matt 13:21. A temporary faith is like Jonah’s gourd, which came up in a night and withered (Jonah 4).
3. A miraculous faith granted to the apostles to work miracles for the confirmation of the gospel. This Judas had—he cast out devils, yet was cast out to the devil.
4. A true justifying faith, which is called “A faith of the operation of God,” and is a jewel hung only upon the elect (Col. 2:12).

What is justifying faith?

What it is not. It is not a bare acknowledgment that Christ is a Savior. There must be an acknowledgment, but that is not sufficient to justify. The devils acknowledged Christ’s Godhead (Matt. 8:29). There may be an assent to divine truth, and yet no work of grace on the heart. Many assent in their judgments, that sin is an evil thing, but they go on in sin, whose corruptions are stronger than their convictions; and that Christ is excellent; they cheapen the pearl, but do not buy.

What justifiying faith is. True justifying faith consists in three things:

1. Self-renunciation. Faith is going out of one’s self, being taken off from our own merits, and seeing we have no righteousness of our own (Phil. 3:9). Self-righteousness is a broken reed, which the soul dares not lean on. Repentance and faith are both humbling graces; by repentance a man abhors himself; by faith he goes out of himself. As Israel in their wilderness march behind them saw Pharaoh and his chariots pursuing before them the Red Sea ready to devour; so the sinner [looks] behind [and] sees God’s justice pursuing him for sin, [looks] before [and sees] hell ready to devour him; and in this forlorn condition, he sees nothing in himself to help, but he must perish unless he can find help in another.
2. Reliance. The soul casts itself upon Jesus Christ; faith rests on Christ’s person. Faith believes the promise; but that which faith rests upon in the promise is the person of Christ: therefore the spouse is said to “lean upon her Beloved” (Song of Solomon 8:5). Faith is described to be “believing on the name of the Son of God,” 1 John 3:23, viz., on his person. The promise is but the cabinet, Christ is the jewel in it which faith embraces; the promise is but the dish, Christ is the food in it which faith feeds on. Faith rests on Christ’s person. It glories in the cross of Christ (Gal. 6:14). To consider Christ crown-ed with all manner of excellencies, stirs up admiration and wonder; but Christ looked upon as bleeding and dying, is the proper object of our faith; it is called therefore “faith in his blood” (Rom. 3:25).
3. Appropriation, or applying Christ to ourselves. A medicine, though it be ever so sovereign, if not applied, will do no good; though the plaster be made of Christ’s own blood, it will not heal, unless applied by faith; the blood of God, without faith in God, will not save. This applying of Christ is called receiving him (John 1:12). The hand receiving gold, enriches; so the hand of faith, receiving Christ’s golden merits with salvation, enriches us.

How is faith wrought?

By the blessed Spirit is called the “Spirit of grace” because he is the spring of all grace (Zech. 12:10). Faith is the chief work which the Spirit of God works in a man’s heart. In making the world God did but speak a word, but in working faith he puts forth his arm (Luke 1:51). The Spirit’s working faith is called, “The exceeding greatness of God’s power” (Eph. 1:19). What a power was put forth in raising Christ from the grave when such a tombstone lay upon him as “the sins of all the world!” Yet he was raised up by the Spirit. The same power is put forth by the Spirit of God in working faith. The Spirit irradiates the mind, and subdues the will. The will is like a garrison, which holds out against God: the Spirit with sweet violence conquers, or rather changes it; making the sinner willing to have Christ upon any terms; to be ruled by him as well as saved by him.

Wherein lies the preciousness of faith?

1. In its being the chief gospel-grace, the head of the graces. As gold among the metals, so is faith among the graces. Clement of Alexandria calls the other graces the daughters of faith. In heaven, love will be the chief grace; but, while we are here, love must give place to faith. Love is the crowning grace in heaven, but faith is the conquering grace upon earth. “This is the victory that overcometh the world, even our faith” (1 John 5:4).
2. In its having influence upon all the graces, and setting them to work: not a grace stirs till faith set it to work. As the clothier sets the poor to work, sets their wheel going; so faith sets hope to work. The heir must believe his title to an estate in reversion before he can hope for it; faith believes its title to glory, and then hope waits for it. If faith did not feed the lamp of hope with oil, it would soon die. Faith sets love to work. “Faith which worketh ‘by love’” (Gal. 5:6). Believing the mercy and merit of Christ causes a flame of love to ascend. Faith sets patience to work. “Be followers of them who through faith and patience inherit the promises” (Heb. 6:12). Faith believes the glorious rewards given to suffering. This makes the soul patient in suffering. Thus faith is the master-wheel, it sets all the other graces running.
3. In its being the grace which God honors to justify and save. Thus indeed it is “precious faith,” as the apostle calls it (2 Pet 2). The other graces help to sanctify, but it is faith that justifies—”Being justified by faith” (Rom. 5:1). Repentance or love do not justify, but faith does.

How does faith justify?

1. Faith does not justify as it is a work, which would make a Christ of our faith; but faith justifies, as it lays hold of the object, viz. Christ’s merits. If a man had a precious stone in a ring that healed, we may say the ring heals; but properly it is not the ring, but the precious stone in the ring that heals. Thus faith saves & justifies, but it is not any inherent virtue in faith, but as it lays hold on Christ it justifies.
2. Faith does not justify as it exercises grace. It cannot be denied, that faith invigorates all the graces, puts strength and liveliness into them, but it does not justify under this notion. Faith works by love, but it does not justify as it works by love, but as it applies Christ’s merits.

Why should faith save and justify more than any other grace?

1. Because of God’s purpose. He has appointed this grace to be justifying; and he does it, because faith is a grace that takes a man off himself and gives all the honor to Christ and free grace. “Strong in faith, giving glory to God” (Rom. 4:20). Therefore God has put this honor on faith, to make it saving and justifying. The king’s stamp makes the coin pass for currency; if he would put his stamp upon leather, as well as silver, it would make it currency: so God having put his sanction, the stamp of his authority and institution upon faith, makes it to be justifying and saving.
2. Because faith makes us one with Christ (Eph. 3:17). It is the espousing, incorporating grace, it gives us coalition and union with Christ’s person. Other graces make us like Christ, faith makes us members of Christ.

Use One: Of exhortation. Let us above all things labor for faith. Fides est sanctissimum humani pectoris bonum. “Above all, taking the shield of faith” (Eph. 6:16). Faith will be of more use to us than any grace; as an eye, though dim, was of more use to an Israelite than all the other members of his body, a strong arm, or a nimble foot. It was his eye looking on the brazen serpent that cured him. It is not knowledge, though angelic, not repentance, though we could shed rivers of tears, which justify us; only faith, whereby we look on Christ. “Without faith it is impossible to please God” (Heb. 11:6). If we do not please him by believing, he will not please us in saving. Faith is the condition of the covenant of grace; without faith, without covenant; and without covenant, without hope (Eph. 2:12).

Use two: Of trial. Let us try whether we have faith. There is something that looks like faith, and is not, as a Bristol-stone looks like a diamond. Some plants have the same leaf with others, but the herbalist can distinguish them by the root and taste. Some faith may look like true faith, but it may be distinguished by the fruits. Let us be serious in the trial of our faith. Much depends upon our faith; for if our faith be not good, even our duties and graces are adulterated.

How then shall we know a true faith?

By the noble effects.

1. Faith is a Christ-prizing grace—it puts a high valuation upon Christ. “To you that believe he is precious” (1 Pet. 2:7). Paul best knew Christ—”Have I not seen Jesus Christ our Lord?” (1 Cor. 9:1). He saw Christ with his bodily eyes in a vision, when he was caught up into the third heaven; and with the eye of his faith in the Holy Supper; therefore he best knew Christ. And see how he styles all things in comparison of him. “I count all things but dung, that I may win Christ” (Phil. 3:8). Do we set a high estimate upon Christ? Could we be willing to part with the wedge of gold for the pearl of price?
2. Faith is a refining grace—”Mystery of faith in a pure conscience” (1 Tim. 3:9). Faith is in the soul as fire among metals; it refines and purifies. Morality may wash the outside, faith washes the inside—”Having purified their hearts by faith” (Acts 15:9). Faith makes the heart a holy of holies. Faith is a virgin-grace: though it does not take away the life of sin yet it takes away the love of sin. Examine if your hearts be an unclean fountain, sending out the mud and dirt of pride and envy. If there be legions of lusts in thy soul, there is no faith. Faith is a heavenly plant, which will not grow in an impure soil.
3. Faith is an obedient grace—”The obedience of faith” (Rom. 16:26). Faith melts our will into God’s. It runs at God’s call. If God commands duty (though cross to flesh and blood) faith obeys—”By faith Abraham obeyed” (Heb. 11:8). Faith is not an idle grace. It not only believes God’s promise, but obeys his command. It is not having knowledge that will evidence you to be believers; the devil has knowledge, but [lacks] obedience. The true obedience of faith is a cheerful obedience. God’s commands do not seem grievous. Have you obedience, and obey cheerfully? Do you look upon God’s command as your burden, or privilege; as an iron fetter about your leg, or as a gold chain about your neck.
4. Faith is an assimilating grace. It changes the soul into the image of the object; it makes it like Christ. Never did any look upon Christ with a believing eye, but he was made like Christ. A deformed person may look on a beautiful object, and not be made beautiful; but faith looking on Christ transforms a man, and turns him into his similitude. Looking on a bleeding Christ causes a soft bleeding heart; looking on a holy Christ causes sanctity of heart; looking on a humble Christ makes the soul humble. As the chameleon is changed into the color of that which it looks upon, so faith, looking on Christ, changes the Christian into the similitude of Christ.
5. True faith grows. All living things grow. “From faith to faith” (Rom. 1:7).

How may we judge of the growth of faith?

Growth of faith is judged by strength. We can do that now, which we could not do before. When one is man-grown, he can do that which he could not do when he was a child; he can carry a heavier burden; so thou can bear crosses with more patience.

Growth of faith is seen by doing duties in a more spiritual manner, with more fervency. We put coals to the incense, from a principle of love to God. When an apple has done growing in bigness, it grows in sweetness; so thou performest duties in love and art sweeter, and come off with a better relish.

But I fear I have no faith.

We must distinguish between weakness of faith and no faith. A weak faith is true. The bruised reed is but weak, yet it is such as Christ will not break. Though thy faith be weak, be not discouraged.

1. A weak faith may receive a strong Christ. A weak hand can tie the knot in marriage as well as a strong one; and a weak eye might have seen the brazen serpent. The woman in the gospel did but touch Christ’s garment, and received virtue from him. It was the touch of faith.
2. The promise is not made to strong faith, but to true. The promise says not whosoever has a giant-faith, that can remove mountains, that can stop the mouths of lions, shall he saved; but whosoever believes, be his faith ever so small. Though Christ sometimes chides a weak faith, yet that it may not be discouraged, he makes it a promise. Beati qui esuriunt (Matt. 5:3).
3. A weak faith may be fruitful. Weakest things multiply most; the vine is a weak plant, but it is fruitful. Weak Christians may have strong affections. How strong is the first love, which is after the first planting of faith!
4. Weak faith may be growing. Seeds spring up by degrees; first the blade, then the ear, then the full corn in the ear. Therefore, be not discouraged. God, who would have us receive them that are weak in faith, will not himself refuse them (Rom. 14:1). A weak believer is a member of Christ; and though Christ will cut off rotten members from his body, he will not cut off weak members.

From A Body of Practical Divinity (1692).

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

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